12 You allowed men to ride over our heads. We went through fire and through water, but you brought us to the place of abundance.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Thou hast caused men to ride over our heads - This refers evidently to some national subjection or conquest - most probably to their having been subdued by the Babylonians. Professor Alexander renders this, "Thou hast caused men to ride at our head," as if leading them forth as captives in war. The most probable meaning, however, is that they had been subdued, as if on a field of battle, and as if their conquerors had ridden over them when prostrate on the ground. Compare the notes at Psalm 44:5, and the notes at Isaiah 51:23.
We went through fire and through water - This is designed to represent the nature of their trials. It was as if they had been made to pass through burning flames and raging floods. Compare the notes at Isaiah 43:2. Instead of passing through the seas and rivers when the waters had been turned back, and when a dry and safe path was made for them, as was the ease with their fathers Psalm 66:6, they had been compelled to breast the flood itself; and yet, notwithstanding this, God had brought them into a place of safety. In either way, by parting the floods, or by conducting his people through them, as shall seem best pleasing to him, God can conduct his people safely, and deliver them from danger. The power, the protecting care, the love, and the faithfulness of God are shown with equal clearness whether he divides the flood and causes his people to march through as on dry land, or whether he suffers the flood to rage and heave around them while he conducts his chosen people safely through.
But there broughtest us out into a wealthy place - Margin, moist. Professor Alexander, overfIow, abundance. Vulgate, info a place of refreshment - refrigerium. The Septuagint, εἰς ἀναψυχήν eis anapsuchēn. Luther, Thou hast led us forth and quickened us. DeWette, zum Ueberflusse - "to overflowing, or abundance." The Hebrew word - רויה revâyâh - means properly "abundant drink," "abundance." It occurs only here and in Psalm 23:5, where it is rendered "runneth over." See the notes at that place. The proper idea here is, that he had brought them into a land where there was plenty of water - as emblematic of abundance in general. He had led them to a place where there were ample rivers, springs, and streams, producing fertility and abundance. This would be the language of the people after their return from exile, and when they were permitted again to re-visit their native land - a land always characterized as a land of plenty. See Deuteronomy 8:7; compare Exodus 3:8; Leviticus 20:24; Numbers 13:27.
Thou hast caused men to ride over our heads - Thou hast permitted us to fall under the dominion of our enemies; who have treated us as broken infantry are when the cavalry dashes among their disordered ranks, treading all under the horses' feet.
We went through fire and through water - Through afflictions of the most torturing and overwhelming nature. To represent such, the metaphors of fire and water are often used in Scripture. The old Psalter considers these trials as a proof of the uprightness of those who were tried - We passid thrugh fire and watir: that is, thurgh wa and wele, as a man that leves noght his waye for hete na for kald, for dry na for wette; and thou out lede us fra tribulacyon intill koling (cooling) that is, in till endles riste, that we hope to hafe after this travell.
Wealthy place - Well watered place, to wit, the land of Judea.
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 Isaiah 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 Isaiah 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 Revelation 1:15;
but thou broughtest us out into a wealthy place; the Targum is, into largeness; or into a large place; see Psalm 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 Acts 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, Deuteronomy 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, Isaiah 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.
men to ride over our heads--made us to pass.
through fire, &c.--figures describing prostration and critical dangers (compare Isaiah 43:2; Ezekiel 36:12).
wealthy--literally, "overflowing," or, "irrigated," and hence fertile.
To ride - To use us like slaves.
*More commentary available at chapter level.