Psalm 66:11
You brought us into the net; you laid affliction on our loins.
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(11) Net.—The Hebrew in Ezekiel 12:13 certainly means “net,” as LXX. and Vulg. here. But Aquila, Symmachus, and Jerome prefer the usual meaning, “stronghold” (2Samuel 5:7, &c), which is more in keeping with the other images of violence and oppression. The fortress, the hard labour, the subjection as by foes riding over the vanquished, the passage through fire and water, all raise a picture of the direst tyranny.

Psalm 66:11-12. Thou broughtest us into the net — Which our enemies had laid for us, and which could never have taken or held us but by thy permission, and the disposal of thy providence, which gave us into their hands. Thou hast caused men — Weak, mortal, and miserable men, as the word signifies, no better nor stronger than ourselves, if thou hadst not given them power over us; to ride over our heads — To trample upon us, and insult over us; to abuse, nay, and make perfect slaves of us. They have said to our souls, Bow down, that we may go over, Isaiah 51:23. We went through fire and water — Through afflictions of different kinds; through various and dangerous trials and calamities. The end of one trouble was the beginning of another; when we got clear of one sort of dangers, we found ourselves involved in dangers of another sort. Such may be the troubles of the best of God’s saints; but he has promised, When thou passest through the waters, through the fire, I will be with thee. Thou broughtest us into a wealthy place — Hebrew, לריוה, larevajah, a well- watered place, and therefore fruitful, like the garden of the Lord, Genesis 13:10. Such was Canaan, both literally, Deuteronomy 8:7-9, and figuratively, as being replenished with divine graces, privileges, and blessings. Thus God brings his people into trouble, that their comforts afterward may be the sweeter, and that their affliction may thus yield the peaceable fruits of righteousness, which will make the poorest place in the world a wealthy place.66:8-12 The Lord not only preserves our temporal life, but maintains the spiritual life which he has given to believers. By afflictions we are proved, as silver in the fire. The troubles of the church will certainly end well. Through various conflicts and troubles, the slave of Satan escapes from his yoke, and obtains joy and peace in believing: through much tribulation the believer must enter into the kingdom of God.Thou broughtest us into the net - That is, Thou hast suffered or permitted us to be brought into the net; thou hast suffered us to be taken captive, as beasts are caught in a snare. See the notes at Psalm 9:15. The allusion here is to the efforts made by their enemies to take them, as hunters lay gins, or spread nets, to capture wild beasts. The idea here is, that those enemies had been successful; God had suffered them to fall into their hands. If we suppose this psalm to have been composed on the return from the Babylonian captivity, the propriety of this language will be apparent, for it well describes the fact that the nation had been subdued by the Babylonians, and had been led captive into a distant land. Compare Lamentations 1:13.

Thou laidst affliction upon our loins - The loins are mentioned as the seat of strength (compare Deuteronomy 33:11; 1 Kings 12:10; Job 40:16).; and the idea here is, that he had put their strength to the test; he had tried them to see how much they could bear; he had made the test effectual by applying it to the part which was able to bear most. The idea is, that he had called them to endure as much as they were able to endure. He had tried them to the utmost.

11. affliction—literally, "pressure," or, as in Ps 55:3, "oppression," which, laid on the

loins—the seat of strength (De 33:11), enfeebles the frame.

Thou broughtest us into the net which our enemies laid for us, and which could never have taken or held us but by the permission and disposal of thy providence, which gave us into their hands. Thou broughtest us into the net,.... That is, suffered them to be taken in the net of wicked men, which they laid and spread for them; whereby they were drawn either into bad principles or bad practices, or into ruinous circumstances; though the Lord does not leave his own people there, but breaks the net or snare, sooner or later, and they escape; see Psalm 9:15. Jarchi interprets it of a strait place, as in a prison; and which has often been literally true of the people of God, into which, though they have been cast by Satan, or by men instigated by him, yet, because permitted by the Lord, it is ascribed to him, Revelation 2:10;

thou laidst affliction upon our loins: the Targum renders it "a chain": the word signifies anything that is binding and pressing; it seems to be a metaphor taken from the binding of burdens upon the backs of any creatures. Afflictions often lie heavy upon the saints, are very close upon them, and press them sore, even, as they sometimes think, beyond measure; though the Lord supports them, and will not suffer them to sink under them.

Thou broughtest us into the {g} net; thou laidst affliction upon our loins.

(g) The condition of the Church is here described, which is to be led by God's providence into troubles, to be subject under tyrants, and to enter into many dangers.

11. Thou broughtest us into the net] God had deliberately brought them into the power of their enemies, to punish them for their sins. Cp. for the figure Job 19:6. Some commentators render into the dungeon, a figure for the loss of freedom (Isaiah 42:22), but the usage of the word is not in favour of this rendering.

thou laidst &c.] Thou layedst a crushing load upon our loins, bowing us down under its weight.Verse 11. - Thou broughtest us into the net. Professor Cheyne translates "into the dungeon." But m'tsudah has nowhere else this meaning. It is always either "a net" or "a stronghold." Thou laidst affliction upon oar loins; or, a sore burden (Revised Version). The meaning is, "Thou crushedst us down under a heavy weight of oppression." Although the summons: Come and see... (borrowed apparently from Psalm 46:9), is called forth by contemporary manifestations of God's power, the consequences of which now lie open to view, the rendering of Psalm 66:6, "then will we rejoice in Him," is nevertheless unnatural, and, rightly looked at, neither grammar nor the matter requires it. For since שׁם in this passage is equivalent to אז, and the future after אז takes the signification of an aorist; and since the cohortative form of the future can also (e.g., after עד, Psalm 73:7, and in clauses having a hypothetical sense) be referred to the past, and does sometimes at least occur where the writer throws himself back into the past (2 Samuel 22:38), the rendering: Then did we rejoice in Him, cannot be assailed on syntactical grounds. On the "we," cf. Joshua 5:1, Chethb, Hosea 12:1-14 :54. The church of all ages is a unity, the separate parts being jointly involved in the whole. The church here directs the attention of all the world to the mighty deeds of God at the time of the deliverance from Egypt, viz., the laying of the Red Sea and of Jordan dry, inasmuch as it can say in Psalm 66:7, by reason of that which it has experienced ibn the present, that the sovereign power of God is ever the same: its God rules in His victorious might עולם, i.e., not "over the world," because that ought to be בּעולם, but "in eternity" (accusative of duration, as in Psalm 89:2., Psalm 45:7), and therefore, as in the former days, so also in all time to come. His eyes keep searching watch among the peoples; the rebellious, who struggle agaisnt His yoke and persecute His people, had better not rise, it may go ill with them. The Chethb runs ירימוּ, for which the Ker is ירוּמוּ. The meaning remains the same; הרים can (even without יד, ראשׁ, קרן, Psalm 65:5) mean "to practise exaltation," superbire. By means of למו this proud bearing is designated as being egotistical, and as unrestrainedly boastful. Only let them not imagine themselves secure in their arrogance! There is One more exalted, whose eye nothing escapes, and to whose irresistible might whatever is not conformed to His gracious will succumbs.
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