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Psalms 66:12
Verse
Context
Sermons
David Wilkerson
St. Benedict of Nursia
James BourneJames Bourne
Charles E. CowmanSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
men to ride over our heads--made us to pass. through fire, &c.--figures describing prostration and critical dangers (compare Isa 43:2; Eze 36:12). wealthy--literally, "overflowing," or, "irrigated," and hence fertile.
John Gill Bible Commentary
Thou hast caused men to ride over our heads,.... Jarchi and Kimchi interpret it of the kings and nations of the world ruling over Israel; and may very well design the Heathen powers and antichristian states tyrannizing over Christian people. The word in the original text is singular, "a man" (c), a frail mortal man; and may be understood of the man of sin and son of perdition; who rides upon the heads of men, exalts himself above all that is called God, and has exercised dominion over the saints in a most lawless and tyrannical manner. Vitringa, on Isa 43:2 interprets it of Antiochus Epiphanes, who was a type of antichrist, and supposes the following clause to refer to the persecution of the church in his time. The Targum renders it, "a lord of rebuke"; that is, either one worthy of rebuke, as antichrist is; or one that gives rebukes, delivers out anathemas and excommunications, as he does: though some translate the words of the Targum, "lords of usury", or "usurers"; a title not unfit for the creatures of antichrist; we went through fire and through water; through afflictions, compared to fire and water; through fiery trials and overwhelming providences, though not destroyed by them, because the Lord was with them; see Isa 43:2; therefore they are said to go through them, not to abide in them; nor to sink under them, and perish by them: they went cheerfully through them for Christ's sake, even the greatest hardships and difficulties, which this phrase may be expressive of. It may have a particular reference to the sufferings of the saints in Gospel times; to the burning of the martyrs with fire and faggot, who, like Elijah, went up to heaven in a fiery chariot; and to the flood of waters cast out after the woman, the church, by the dragon; see Rev 1:15; but thou broughtest us out into a wealthy place; the Targum is, into largeness; or into a large place; see Psa 18:19. This may intend either the state of the church upon the Reformation, or rather as it will be in the latter day glory; when there will be a large spread of the Gospel, and of the interest of Christ, everywhere; when the church will be enlarged with converts, and the members of it with the gifts and graces of the Spirit; and which will be a state of great liberty and freedom in the worship of God, both inward and outward. The Septuagint version renders it, "into refreshment": so the Tigurine version, and Piscator; as those times will be times of refreshing from the presence of the Lord, which will be everywhere among his people, in his word and ordinances, and to a great degree; see Act 3:19. The Arabic version, "unto rest"; from adversity, from persecution; for, after this state takes place, there will be no more persecution; no more fines, imprisonment, racks, and torturing deaths, for the sake of Christ and his Gospel. The word used signifies a well watered place (d) or land; such as was the land of Canaan, Deu 8:7; and such will be the state of the church in the latter day: the Spirit will be poured down like floods of water upon the dry ground; the doctrines of the Gospel will drop as the rain, and as showers upon the grass: the ordinances of it will be as green pastures beside the still waters; and every believer will be as a watered garden, whose springs fail not; it will be a time of great plenty and prosperity in spiritual things. Ainsworth renders it, "to an abundant place"; so Gejerus: a place abounding with all good things: a "wealthy" one, as we translate it. And even in a literal sense this will be the wealthy time of the church; when kings shall come into it, and bring their riches and honour there, and use them for the good of it, Isa 49:23; and then also will the saints be enriched with every gift, and be rich in grace and in all good works. (c) "hominem", Pagninus, Montanus. (d) "ad irrignam", Pagninus, Montanus.
Tyndale Open Study Notes
66:12 Then you put a leader over us: Or You made people ride over our heads. This expression possibly refers to a foreign ruler who kept the Israelites in submission.
Psalms 66:12
Make a Joyful Noise
11You led us into the net; You laid burdens on our backs. 12You let men ride over our heads; we went through fire and water, but You brought us into abundance.
- Scripture
- Sermons
- Commentary
Thou Hast Set My Feet in a Large Place
By David Wilkerson2.9K54:16PSA 18:19PSA 31:7PSA 40:2PSA 66:12PSA 118:5PSA 127:2MAT 6:33In this sermon, the preacher begins by referencing Isaiah 4 and Psalms 42, focusing on the theme of finding hope and help in God's presence. He encourages the congregation to reflect on their own personal experiences of God's faithfulness and deliverance in times of trial. The preacher then reads from Psalms 31, highlighting the psalmist's distress and blaming his past sins for his current suffering. The sermon concludes with a story about a young man who denies his illness, illustrating the concept of numbing oneself to reality.
Collection of a.w. Tozer's Prayers - Volume 5
By A.W. Tozer1.6K22:01PrayerPSA 66:12JHN 10:271CO 1:18PHP 3:131TH 5:6HEB 3:15HEB 9:14In this sermon, the preacher expresses concern about society's obsession with fame and the immoral influences it has on people. He prays for God to help individuals and families break free from this moral and intellectual "mud" and rediscover the sacredness of life. The preacher also asks for a revival of faith and spirituality among the people, emphasizing the importance of individual transformation and collective unity. The sermon concludes with a plea for listeners to turn away from worldly temptations and embrace Jesus Christ for eternal life.
The Fourth Degree of Humility
By St. Benedict of Nursia0PSA 27:14PSA 44:22PSA 66:10PSA 66:12MAT 10:22ROM 8:361CO 4:122CO 11:26St. Benedict of Nursia preaches about the fourth degree of humility, emphasizing the importance of holding fast to patience with a silent mind in obedience, even in the face of difficulties, contradictions, and injustices. He highlights the need to endure all challenges without growing weary or running away, citing Scriptures that encourage perseverance and waiting for the Lord. St. Benedict also stresses the faithful endurance of trials and adversities, trusting in divine recompense and conquering through God's love. He underscores the fulfillment of the Lord's command in facing injuries and adversities with patience, following the examples set by the Scriptures and Apostle Paul.
Letter 129.
By James Bourne0PSA 18:35PSA 66:12PSA 119:71GAL 6:2PHP 2:3HEB 4:15JAS 4:71PE 2:51PE 5:6James Bourne encourages Mrs. Oakley to cherish the spiritual life that has begun in her, urging her to seek the Lord through prayer and His word to maintain and increase it. He reminds her that trials are part of the journey to the 'wealthy place' and that Jesus understands and sympathizes with all our struggles. Bourne also advises E. P. to stand firm against enemies and to endure hardships as a good soldier, relying on the Lord for strength. He emphasizes the importance of the communion of saints in bearing each other's burdens and fulfilling the law of Christ.
Letter 182.
By James Bourne0PSA 66:12PSA 107:13MAT 9:13GAL 6:2HEB 11:10James Bourne reflects on his visits to Hertfordshire, sharing about his struggles, fears, and encouraging moments in prayer. He emphasizes the importance of experiencing the presence of the Lord in his ministry, especially in places like Hitchin and Underwood's house. Bourne discusses various spiritual challenges faced by individuals he encountered, highlighting the need for genuine faith, humility, and perseverance in the face of trials. He urges believers to embrace the 'happy bondage' of serving Christ and to trust in His transformative power from death to life, both in the present and eternally.
Sailing Through the Tempest
By Charles E. Cowman0PSA 34:17PSA 66:12ISA 26:3JHN 16:33PHP 4:6Charles E. Cowman preaches about finding peace and rest through conflict and adversity, emphasizing that true strength and tranquility come from enduring trials and storms. He highlights how afflictions can shatter our hopes but ultimately lead us to bind our faith to God, resulting in confidence, safety, and peace. Cowman encourages trusting in God's ability to bring calm and grace in the midst of life's tempests, reminding believers that the Lord is the source of true peace and relief.
Blessings in Disguise (Psalm Lxvi. 12)
By Seth Rees0PSA 66:12ROM 8:312CO 12:9EPH 6:10JAS 1:2Seth Rees preaches about the service of difficulty in the Christian experience, highlighting how opposition and trials have historically led to growth and prosperity. He emphasizes that adversity awakens the strongest qualities of the soul, as seen in the lives of biblical characters and historical figures. Rees encourages believers to view opposition as a stepping stone to victory, urging them to trust in God's power to turn enemies and difficulties into servants for their spiritual growth and triumph.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
men to ride over our heads--made us to pass. through fire, &c.--figures describing prostration and critical dangers (compare Isa 43:2; Eze 36:12). wealthy--literally, "overflowing," or, "irrigated," and hence fertile.
John Gill Bible Commentary
Thou hast caused men to ride over our heads,.... Jarchi and Kimchi interpret it of the kings and nations of the world ruling over Israel; and may very well design the Heathen powers and antichristian states tyrannizing over Christian people. The word in the original text is singular, "a man" (c), a frail mortal man; and may be understood of the man of sin and son of perdition; who rides upon the heads of men, exalts himself above all that is called God, and has exercised dominion over the saints in a most lawless and tyrannical manner. Vitringa, on Isa 43:2 interprets it of Antiochus Epiphanes, who was a type of antichrist, and supposes the following clause to refer to the persecution of the church in his time. The Targum renders it, "a lord of rebuke"; that is, either one worthy of rebuke, as antichrist is; or one that gives rebukes, delivers out anathemas and excommunications, as he does: though some translate the words of the Targum, "lords of usury", or "usurers"; a title not unfit for the creatures of antichrist; we went through fire and through water; through afflictions, compared to fire and water; through fiery trials and overwhelming providences, though not destroyed by them, because the Lord was with them; see Isa 43:2; therefore they are said to go through them, not to abide in them; nor to sink under them, and perish by them: they went cheerfully through them for Christ's sake, even the greatest hardships and difficulties, which this phrase may be expressive of. It may have a particular reference to the sufferings of the saints in Gospel times; to the burning of the martyrs with fire and faggot, who, like Elijah, went up to heaven in a fiery chariot; and to the flood of waters cast out after the woman, the church, by the dragon; see Rev 1:15; but thou broughtest us out into a wealthy place; the Targum is, into largeness; or into a large place; see Psa 18:19. This may intend either the state of the church upon the Reformation, or rather as it will be in the latter day glory; when there will be a large spread of the Gospel, and of the interest of Christ, everywhere; when the church will be enlarged with converts, and the members of it with the gifts and graces of the Spirit; and which will be a state of great liberty and freedom in the worship of God, both inward and outward. The Septuagint version renders it, "into refreshment": so the Tigurine version, and Piscator; as those times will be times of refreshing from the presence of the Lord, which will be everywhere among his people, in his word and ordinances, and to a great degree; see Act 3:19. The Arabic version, "unto rest"; from adversity, from persecution; for, after this state takes place, there will be no more persecution; no more fines, imprisonment, racks, and torturing deaths, for the sake of Christ and his Gospel. The word used signifies a well watered place (d) or land; such as was the land of Canaan, Deu 8:7; and such will be the state of the church in the latter day: the Spirit will be poured down like floods of water upon the dry ground; the doctrines of the Gospel will drop as the rain, and as showers upon the grass: the ordinances of it will be as green pastures beside the still waters; and every believer will be as a watered garden, whose springs fail not; it will be a time of great plenty and prosperity in spiritual things. Ainsworth renders it, "to an abundant place"; so Gejerus: a place abounding with all good things: a "wealthy" one, as we translate it. And even in a literal sense this will be the wealthy time of the church; when kings shall come into it, and bring their riches and honour there, and use them for the good of it, Isa 49:23; and then also will the saints be enriched with every gift, and be rich in grace and in all good works. (c) "hominem", Pagninus, Montanus. (d) "ad irrignam", Pagninus, Montanus.
Tyndale Open Study Notes
66:12 Then you put a leader over us: Or You made people ride over our heads. This expression possibly refers to a foreign ruler who kept the Israelites in submission.