1 When Yahweh brought back those who returned to Zion, we were like those who dream.
2 Then our mouth was filled with laughter, and our tongue with singing. Then they said among the nations, “Yahweh has done great things for them.”
3 Yahweh has done great things for us, and we are glad.
KJVKing James Version
1 When the LORD turned again the captivity of Zion, we were like them that dream.
2 Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them.
3 The LORD hath done great things for us; whereof we are glad.
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JPSJPS Tanakh (1917)
1 A Song of Ascents. When the LORD brought back those that returned to Zion, we were like unto them that dream.
2 Then was our mouth filled with laughter, and our tongue with singing; then said they among the nations: 'The LORD hath done great things with these.'
3 The LORD hath done great things with us; we are rejoiced.
Hosea 6:11(v1)“Also, Judah, there is a harvest appointed for you, when I restore the fortunes of my people.
Joel 3:1(v1)“For, behold, in those days, and in that time, when I restore the fortunes of Judah and Jerusalem,
Luke 1:49(v3)For he who is mighty has done great things for me. Holy is his name.
Psalms 85:1(v1)Yahweh, you have been favorable to your land. You have restored the fortunes of Jacob.
Jeremiah 31:8-10(v1)Behold, I will bring them from the north country, and gather them from the uttermost parts of the earth, along with the blind and the lame,…
Show all 53 cross-references
Psalms 120:1(v1)In my distress, I cried to Yahweh. He answered me.
Psalms 123:1(v1)I lift up my eyes to you, you who sit in the heavens.
Acts 12:9(v1)And he went out and followed him. He didn’t know that what was being done by the angel was real, but thought he saw a vision.
Psalms 53:6(vv1–2)Oh that the salvation of Israel would come out of Zion! When God brings back his people from captivity, then Jacob shall rejoice, and…
Job 8:21(v2)He will still fill your mouth with laughter, your lips with shouting.
Job 42:10(v1)Yahweh turned the captivity of Job, when he prayed for his friends. Yahweh gave Job twice as much as he had before.
Psalms 124:1(v1)If it had not been Yahweh who was on our side, let Israel now say,
Psalms 125:1(v1)Those who trust in Yahweh are as Mount Zion, which can’t be moved, but remains forever.
Isaiah 51:9-11(v3)Awake, awake, put on strength, arm of Yahweh! Awake, as in the days of old, the generations of ancient times. Isn’t it you who cut Rahab in…
Isaiah 66:14(v3)You will see it, and your heart shall rejoice, and your bones will flourish like the tender grass. Yahweh’s hand will be known among his…
Ezra 1:1-11(v1)Now in the first year of Cyrus king of Persia, that Yahweh’s word by Jeremiah’s mouth might be accomplished, Yahweh stirred up the spirit…
Psalms 121:1(v1)I will lift up my eyes to the hills. Where does my help come from?
Psalms 122:1(v1)I was glad when they said to me, “Let’s go to Yahweh’s house!”
Isaiah 12:4-6(v3)In that day you will say, “Give thanks to Yahweh! Call on his name. Declare his doings among the peoples. Proclaim that his name is…
Isaiah 35:10(v2)Then Yahweh’s ransomed ones will return, and come with singing to Zion; and everlasting joy will be on their heads. They will obtain…
Zechariah 8:22-23(v2)Yes, many peoples and strong nations will come to seek Yahweh of Armies in Jerusalem, and to entreat the favor of Yahweh.” Yahweh of Armies…
Luke 24:41(v1)While they still didn’t believe for joy, and wondered, he said to them, “Do you have anything here to eat?”
Psalms 71:19(v2)Your righteousness also, God, reaches to the heavens; you have done great things. God, who is like you?
Psalms 66:5-6(v3)Come, and see God’s deeds— awesome work on behalf of the children of men. He turned the sea into dry land. They went through the river on…
Psalms 68:7-8(v3)God, when you went out before your people, when you marched through the wilderness... The earth trembled. The sky also poured down rain at…
Psalms 106:47-48(v2)Save us, Yahweh, our God, gather us from among the nations, to give thanks to your holy name, to triumph in your praise! Blessed be Yahweh,…
Revelation 12:10(v3)I heard a loud voice in heaven, saying, “Now the salvation, the power, and the Kingdom of our God, and the authority of his Christ has…
Revelation 19:1-7(v3)After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation, power, and glory…
Nehemiah 6:16(v2)When all our enemies heard of it, all the nations that were around us were afraid, and they lost their confidence; for they perceived that…
Job 9:16(v1)If I had called, and he had answered me, yet I wouldn’t believe that he listened to my voice.
Psalms 31:19(v3)Oh how great is your goodness, which you have laid up for those who fear you, which you have worked for those who take refuge in you,…
Isaiah 11:11-16(v3)It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from…
Jeremiah 33:11(v2)the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who say, ‘Give…
Acts 12:14-16(v1)When she recognized Peter’s voice, she didn’t open the gate for joy, but ran in, and reported that Peter was standing in front of the gate.…
Ephesians 1:18-22(v3)having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his…
Joshua 2:9-11(v2)She said to the men, “I know that Yahweh has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants…
Psalms 18:50(v3)He gives great deliverance to his king, and shows loving kindness to his anointed, to David and to his offspring, forever more.
Jeremiah 31:12-13(v2)They will come and sing in the height of Zion, and will flow to the goodness of Yahweh, to the grain, to the new wine, to the oil, and to…
Luke 24:11(v1)These words seemed to them to be nonsense, and they didn’t believe them.
Revelation 11:15-17(v2)The seventh angel sounded, and great voices in heaven followed, saying, “The kingdom of the world has become the Kingdom of our Lord, and…
Numbers 23:23(v2)Surely there is no enchantment with Jacob; Neither is there any divination with Israel. Now it shall be said of Jacob and of Israel, ‘What…
Joshua 9:9-10(v2)They said to him, “Your servants have come from a very far country because of the name of Yahweh your God; for we have heard of his fame,…
Ezra 3:11(v2)They sang to one another in praising and giving thanks to Yahweh, “For he is good, for his loving kindness endures forever toward Israel.”…
Ezra 7:27-28(v3)Blessed be Yahweh, the God of our fathers, who has put such a thing as this in the king’s heart, to beautify Yahweh’s house which is in…
Psalms 14:7(v2)Oh that the salvation of Israel would come out of Zion! When Yahweh restores the fortunes of his people, then Jacob shall rejoice, and…
Psalms 68:22(v3)The Lord said, “I will bring you again from Bashan, I will bring you again from the depths of the sea,
Isaiah 25:9(v3)It shall be said in that day, “Behold, this is our God! We have waited for him, and he will save us! This is Yahweh! We have waited for…
Isaiah 52:9-10(v3)Break out into joy! Sing together, you waste places of Jerusalem; for Yahweh has comforted his people. He has redeemed Jerusalem. Yahweh…
Mark 16:11(v1)When they heard that he was alive, and had been seen by her, they disbelieved.
Luke 1:46(v3)Mary said, “My soul magnifies the Lord.
Romans 11:15(v2)For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?
Psalms 51:14(v2)Deliver me from the guilt of bloodshed, O God, the God of my salvation. My tongue will sing aloud of your righteousness.
Isaiah 49:9-13(v2)saying to those who are bound, ‘Come out!’; to those who are in darkness, ‘Show yourselves!’ “They shall feed along the paths, and their…
53 distinct cross-references across this passage (54 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (26 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv1–21. When Jehovah brought back the captivity of Zion,…
1. When Jehovah brought back the captivity of Zion, etc. It is unnatural and forced to suppose, with some expositors, that this is a prediction of what was to come. For my part I have no doubt that the Psalm was composed upon the return of the Jewish people from the Babylonish captivity; and for this reason I have translated the verb בשוב, beshub, in the past tense. Now, whoever was the author of it, Grotius and Amyraldus suppose that it was compiled by Ezra, after the Jews had begun to return from Babylon.
That is, it would be derived from שוב, shrub, he returned; whereas if it is rendered captivity, it is derived from שבה, shabah, he led captive. The English Bible translators seem to have been uncertain whether שיבת, shibath, is to be considered as derived from the first of these verbs or from the second, their reading in the text being, “turned back our captivity,” and their marginal rendering being, “returned the returning.” There is a play upon the words, שוב, “turn,” and שיבת, “captivity.” It is to be observed that the concluding part of the above sentence in the text is from Calvin’s French Commentary. There is nothing to represent it in the Latin Version.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv1–2Their deliverance was as a thing incredible, and therefore…
Their deliverance was as a thing incredible, and therefore took away all excuse of ingratitude.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–3Psa 126:1 « A Song of degrees. » When…
Psa 126:1 « A Song of degrees. » When the LORD turned again the captivity of Zion, we were like them that dream.
Ver. 1. When the Lord turned again] viz. From Babylon; and therefore that which some translations have in the title, A psalm of David (which is not in the Hebrew) would be left out; for it seemeth to have been penned by Ezra, or some prophet of his time.
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We were like them that dream] Tanta fuit liberationis admirabilitas, so admirable was the deliverance, that we could hardly believe it; as fearing the certainty, and yet hoping the truth. Such a passion was upon Peter when enlarged by the angel, Act 12:7-11; upon the Grecians when set free by Flaminius, the Roman general; Maius gaudium fuit, saith the historian, quam quod universum homines caperent, &c., their joy was too large for their hearts, they scarcely believed their own ears when the crier proclaimed their liberty, but had him say over that sweet word liberty again; they also looked upon one another with wonderment, velut somnii vanam speciem, saith Livy. And such an ecstasy is the new convert in; as was Cyprian, Austin, Bernard; witness their own writings (lib. xxxiii., Cyp. Epist. lib. i., Aug. Confes. lib. vi. cap. 12, Gosr. in Vit. Bernard).
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv1–2Turned again the captivity of Zion, i.e. brought the…
Turned again the captivity of Zion, i.e. brought the captive Israelites out of Babylon into their own land.
We were like them that dream; we were so surprised and astonished with the report of such a favour, that we could not believe our own eyes and ears, but thought it to be but a dream or delusion of our own fancies; as is usual in matters of great joy, as Gen 45:26; Luk 24:11; Act 12:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v1While the people of Israel were captives in Babylon…
While the people of Israel were captives in Babylon their harps were hung upon the willow-trees, for then God called to weeping and mourning, then he mourned unto them and they lamented; but now that their captivity is turned they resume their harps; Providence pipes to them, and they dance. Thus must we accommodate ourselves to all the dispensations of Providence and be suitably affected with them. And the harps are never more melodiously tunable than after such a melancholy disuse. The long want of mercies greatly sweetens their return. Here is, 1. The deliverance God has wrought for them: He turned again the captivity of Zion. It is possible that Zion may be in captivity for the punishment of her degeneracy, but her captivity shall be turned again when the end is answered and the work designed by it is effected. Cyrus, for reasons of state, proclaimed liberty to God's captives, and yet it was the Lord's doing, according to his word many years before. God sent them into captivity, not as dross is put into the fire to be consumed, but as gold to be refined. Observe, The release of Israel is called the turning again of the captivity of Zion, the holy hill, where God's tabernacle and dwelling-place were; for the restoring of their sacred interests, and the reviving of the public exercise of their religion, were the most valuable advantages of their return out of captivity. 2. The pleasing surprise that this was to them. They were amazed at it; it came so suddenly that at first they were in confusion, not knowing what to make of it, nor what it was tending to: "We thought ourselves like men that dream; we thought it too good news to be true, and began to question whether we were well awake or no, and whether it was not still" (as sometimes it had been to the prophets) "only a representation of it in vision," as St. Peter for a while thought his deliverance was, Act 12:9. Sometimes the people of God are thus prevented with the blessings of his goodness before they are aware. We were like those that are recovered to health (so Dr. Hammond reads it); "such a comfortable happy change it was to us, as life from the dead or sudden ease from exquisite pain; we thought ourselves in a new world." And the surprise of it put them into such an ecstasy and transport of joy that they could scarcely contain themselves within the bounds of decency in the expressions of it: Our mouth was filled with laughter and our tongue with singing. Thus they gave vent to their joy, gave glory to their God, and gave notice to all about them what wonders God had wrought for them. Those that were laughed at now laugh and a new song is put into their mouths. It was a laughter of joy in God, not scorn of their enemies. 3. The notice which their neighbours took of it: They said among the heathen, Jehovah, the God of Israel, has done great things for that people, such as our gods cannot do for us. The heathen had observed their calamity and had triumphed in it, Jer 22:8, Jer 22:9; Psa 137:7. Now they could not but observe their deliverance and admire that. It put a reputation upon those that had been scorned and despised, and made them look considerable; besides, it turned greatly to the honour of God, and extorted from those that set up other gods in competition with him an acknowledgment of his wisdom, power, and providence. 4. The acknowledgments which they themselves made of it, Psa 126:3. The heathen were but spectators, and spoke of it only as matter of news; they had no part nor lot in the matter; but the people of God spoke of it as sharers in it, (1.) With application: "He has done great things for us, things that we are interested in and have advantage by." Thus it is comfortable speaking of the redemption Christ has wrought out as wrought out for us. Who loved me, and gave himself for me. (2.) With affection: "Whereof we are glad. The heathen are amazed at it, and some of them angry, but we are glad." While Israel went a whoring from their God joy was forbidden them (Hos 9:1); but now that the iniquity of Jacob was purged by the captivity, and their sin taken away, now God makes them to rejoice. It is the repenting reforming people that are, and shall be, the rejoicing people. Observe here, [1.] God's appearances for his people are to be looked upon as great things. [2.] God is to be eyed as the author of all the great things done for the church. [3.] It is good to observe how the church's deliverances are for us, that we may rejoice in them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–3When the Lord turned again the captivity of Zion,....…
When the Lord turned again the captivity of Zion,.... Or returned the Jews from their captivity in Babylon; who are called Zion, from the city of David, built on Mount Zion, which was in Judea, and adjoined to Jerusalem, the metropolis of the kingdom; and because they were the godly who were concerned for Zion in a spiritual sense, or the church of God, and the interest of religion, whose spirits the Lord stirred up to come out of Babylon, upon the proclamation by Cyrus, when those that were more worldly and carnal stayed behind; as also because the chief mercy in returning the captives was the rebuilding the temple on Mount Zion, and the restoration of religious worship; which gave the religious captives in Babylon great concern, Psa 137:1. This deliverance of the captives, though it was by Cyrus as an instrument, yet it was the Lord's work; which he employed him in, and stirred him up to do, and therefore is ascribed to him. And though this is expressed in the past tense, yet it may be put for the future; and be considered as a prophecy of it, and which the following word seems to confirm; and especially the prayer, Psa 126:4; for the return of the captivity seems to require it should: and may not only literally respect the return of the captives in Babylon, but the conversion of the Jews in the latter day, and their deliverance from their present captivity; which is expressed sometimes by the Lord's bringing again Zion, and returning the captivity of the Jews, and their being turned to the Lord, Isa 52:8; and may be applied to spiritual and eternal redemption by Christ, of which the deliverance from Babylon was a type; and is sometimes expressed in the same language, Psa 14:7; and the people redeemed are often signified by Zion, and are by nature captives to sin, Satan, and the law; from whence they are redeemed by Christ, whose work alone it is, Isa 1:27;
we were like them that dream; or "shall be" (p); that is, as persons that know not whether they are asleep or awake; and whether what they see and enjoy is in reality or only a vision, as Peter's deliverance from prison was to him, Act 12:9; When the proclamation by Cyrus was first heard of by the Jews, and they had their liberty upon it, they could hardly tell whether it was a real thing or a vision, and could scarcely believe it for joy; it seemed too good news to be true, as the news of Joseph's being alive was to Jacob, Gen 45:26; and so the appearance of Christ, his resurrection, and redemption by him, were to the disciples, Luk 24:11. The Targum is,
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"we were like the sick that are recovered;''
which sense the word has in Job 39:4; and will be the case of the Jews, when they are converted; who will be recovered out of the sick state and condition in which they now are, and have all their diseases healed, and sins forgiven; yea, their conversion will be as life from the dead, a resurrection of them from their graves, Rom 11:15. The Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, render it, "as those that are comforted"; and the Syriac version, "as those that rejoice"; each of the seasons mentioned being times of comfort and joy: Joseph Kimchi interprets it of the passing away and forgetfulness of affliction and trouble at the time of redemption, like a dream that flies away upon awaking.
(p) "erimus", Musculus, Gejerus, Schmidt; so the Targum, Syr. Arab.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v1This psalm was probably composed by Ezra, at the…
This psalm was probably composed by Ezra, at the return of Israel from Babylon. Those who are returned, are called upon to be thankful; those who still remain there, are prayed for and encouraged, ver. 1-6. A song of degrees.
Turned - Brought the captive Israelites out of Babylon into their own land. Dream - We were so surprized and astonished.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv1–3The joy of the Israelites on their return from…
PSALM CXXVI
The joy of the Israelites on their return from captivity, and
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the effect their deliverance had upon the heathen, 1-3.
The prayer which they had offered up, 4.
The inference they draw from the whole, 5, 6.
NOTES ON PSALM CXXVI
This Psalm is not of David, has no title in the Hebrew or any of the Versions, and certainly belongs to the close of the captivity. It might have been composed by Haggai and Zechariah, as the Syriac supposes; or by Ezra, according to others. It is beautiful, and highly descriptive of the circumstances which it represents.
Verse 1. When the Lord turned again the captivity] When Cyrus published his decree in favour of the Jews, giving them liberty to return to their own land, and rebuild their city and temple.
We were like them that dream.] The news was so unexpected that we doubted for a time the truth of it. We believed it was too good news to be true, and thought ourselves in a dream or illusion. When the Romans had vanquished Philip, king of Macedon, they restored liberty to the Grecian cities by proclamation. It was done at the time of the Isthmian games, and by the crier, who went into the circus to proclaim them; none but the Roman general T. Quintius knowing what was to be done. Multitudes from all Greece were there assembled; and the tidings produced nearly the same effect upon them, according to Livy, that the publication of the decree of Cyrus did on the Jews, according to what is here related by the psalmist. I shall give the substance of this account from the Roman historian. When the Romans had sat down to behold the games, the herald with his trumpet went into the arena, according to custom, to proclaim the several games. Silence being obtained, he solemnly pronounced the following words:-
SENATUS ROMANUS ET T. QUINCIUS IMPERATOR, PHILIPPO REGE MACEDONIBUSQUE DEVICTIS; LIBEROS, IMMUNES, SUIS LEGIBUS ESSE JUBET CORINTHIOS, PHOCENSES, LOCRENSESQUE OMNES, ET INSULAM EUBOEAM, ET MAGNETAS, THESSALOS, PERRHAEBOS, ACHAEOS, PHTHIOTAS.
"The Roman Senate, and T. Quintius the general, having vanquished king Philip and the Macedonians, do ordain that the Corinthians, Phocensians, all the Locrensians, the island of Euboea, the Magnesians, Thessalians, Perrhaebians, Acheans, and Phthiotians, shall be free, be delivered from all taxes, and live according to their own laws."
The effect that this produced on the astonished Grecians who were present, is related by this able historian in a very natural and affecting manner; and some parts of it nearly in the words of the psalmist.
Audita voce praeconis, majus gaudium fuit, quam quod universum homines caperent. Vix satis se credere se quisque audisse: alii alios intueri mirabundi velut somnii vanam speciem: guod ad guemque pertineret, suarum aurium fidei minimum credentes, proximos interrogabant. Revocatur praeco, cum unusquisque non audire, sed videre libertatis suae nuncium averit, iterum pronunciaret eadem. Tum ab certo jam gaudio tantus cum clamore plausus est ortus, totiesque repetitus, ut facile appareret, nihil omnium bonorum multitudini gratius quam LIBERTATEM esse.
T. LIV. Hist., lib. xxiii., c. 32.
This proclamation of the herald being heard, there was such joy, that the people in general could not comprehend it. Scarcely could any person believe what he had heard. They gazed on each other, wondering as if it had been some illusion, similar to a dream; and although all were interested in what was spoken, none could trust his own ears, but inquired each from him who stood next to him what it was that was proclaimed. The herald was again called, as each expressed the strongest desire not only to hear, but see the messenger of his own liberty: the herald, therefore, repeated the proclamation. When by this repetition the glad tidings were confirmed, there arose such a shout, accompanied with repeated clapping of hands, as plainly showed that of all good things none is so dear to the multitude as LIBERTY.
O that God may raise up some other deliverer to save these same cities with their inhabitants, from a worse yoke than ever was imposed upon them by the king of Macedon; and from a servitude which has now lasted three hundred years longer than the captivity of the Israelites in the empire of Babylon!
Constantinople was taken by the Turks in 1453; and since that time till the present, (October, 1822,) three hundred and sixty-nine years have elapsed. Why do the Christian powers of Europe stand by, and see the ark of their God in captivity; the holy name by which they are called despised and execrated; the vilest indignities offered to those who are called Christians, by barbarians the most cruel, ferocious, and abominable that ever disgraced the name of man? Great God, vindicate the cause of the distressed Greeks as summarily, as effectually, as permanently, as thou once didst that of thy oppressed people the Jews! Let the crescent never more fill its horns with a victory, nor with the spoils of any who are called by the sacred name of JESUS: but let it wane back into total darkness; and know no change for the better, till illuminated by the orient splendour of the Sun of righteousness! Amen! Amen!
How signally has this prayer been thus far answered! Three great Christian powers, the British, the French, and the Russian, have taken up the cause of the oppressed Greeks. The Turkish fleet has been attacked in the Bay of Navarino by the combined fleets of the above powers in October, 1827, under the command of the British Admiral, Sir Edward Codrington, and totally annihilated. After which, the Mohammedan troops were driven out of Greece and the Morea; so that the whole of Greece is cleared of its oppressors, and is now under its own government, protected by the above powers.-March, 1829.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv1–3Psa 126:1. When the Lord turned again the captivity…
Psa 126:1. When the Lord turned again the captivity of Zion — Brought the captive Israelites out of Babylon into their own land; we were like them that dream — We were so surprised and astonished at the report of such a favour, and especially when the proclamation went forth, to give us liberty to return to our own country, after so long a captivity, we could scarcely believe our own eyes or ears, but were ready to think it to be but a dream, or illusion of our own fancies. “A restoration so complete, so strange and unlooked for, brought about at once, without any endeavours used on the side of Israel, seemed, in all these respects, as a dream; and the parties concerned, when they saw and heard such things, could scarcely believe themselves to be awake.” The Hebrew, כהלמים, here rendered, as them that dream, is, by Dr. Hammond, and many other expositors, translated, them that are recovered to health; a sense which the word will bear, and may be very proper, as signifying that this wonderful change was like unexpected ease after exquisite pain; or the recovery of health after a very long and tedious sickness; or, as life from the dead. It is with great propriety said, that the Lord turned again their captivity, for that Cyrus should dismiss such a number of captives without money and without price, should issue a decree for them to return to their own country, and to rebuild their city and temple, and especially that he should send them home laden with presents, Ezr 1:1-4; this was evidently the work of Jehovah, who only could thus turn the captivity of Zion.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv1–3When the Lord turned again the captivity of Zion…
When the Lord turned again the captivity of Zion - Margin, as in Hebrew, “returned the returning of Zion.” The Hebrew word which is rendered in the text captivity means properly return; and then, those returning. The ancient versions render it captivity. The reference clearly is to those who were returning to Zion, and the psalmist fixes his eye on them as returning, and immediately says that it was the Lord who had thus restored them. The whole was to be traced to God.
We were like them that dream - The Latin Vulgate and the Septuagint render this, “we were comforted.” The meaning is, “It seemed like a dream; we could hardly realize that it was so; it was so marvelous, so good, so full of joy, that we could scarcely believe it was real.” This state of mind is not uncommon, when, in sudden and overpowering joy, we ask whether it can be real; whether it is not all a dream. We fear that it is; we apprehend that it will all vanish away like a dream.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1Psalms 126
Psalms 126
A Song of Degrees
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When the Lord turned again the captivity of Zion,
We were like men that dream.
2 Then was our mouth filled with laughter,
And our tongue with singing:
Then said they among the heathen,
The Lord hath done great things for them.
3 The Lord hath done great things for us;
Whereof we are glad.
4 Turn again our captivity, O Lord,
As the streams in the south.
5 They that sow in tears
Shall reap in joy.
6 He that goeth forth and weepeth,
Bearing precious seed,
Shall doubtless come again with rejoicing,
Bringing his sheaves with him.
EXEGETICAL AND CRITICAL
Contents and Composition.—In Psa_126:1-3 the poet recalls the rejoicing which filled the hearts and mouths of the Israelites on their return home from captivity, in the midst of the acknowledgment by Gentiles and Jews, that this deliverance was a wonderful and mighty deed of Jehovah. In Psa_126:4-6 he adds a prayer for a like restoration to their homes of their companions who still lingered in captivity, together with the declaration, that a full harvest of joy would grow from such seed sown in tears.
It is impossible to discover any closer approximation to the time of composition than the period in general succeeding the exile. [So the commentators generally agree. Hengstenberg: “The special references are as usual only slightly indicated. The sacred Psalmists were deeply impressed with the conviction that they sung for the Church of all ages. The Psalm always finds a new application in those circumstances of the Church in which joyful hopes, awakened by a previous deliverance, are in danger of being frustrated; it was also composed for the purpose of expressing the feelings of the individual believer, in whom sin threatens, after his first love, to become again powerful. It guides us to prepare, out of the lively realization of the hope already received, a sure foundation for prayer and hope in reference to grace yet to be bestowed.”—J. F. M.]
Psa_126:1-3. It follows from the use of the perfect הִָיינוּ, Psa_126:1 b and 3b, that the bringing back is not represented as about to happen (Isaaki, Aben Ezra, Kimchi, Luther, Geier, et al.), but as already past (Sept., Jerome, Calvin and most recent commentators). It is doubtful whether שִׁיבָה is a tenable form with the transitive signification: leading back, after the analogy of קִיםָה, Lam_3:63 (Aben Ezra), while there also exists the form שּׁוּבָה, Isa_30:15 return=conversion, or with the intransitive sense: return =those returning (Delitzsch and most), or whether we are to assume that it is an old mistake of a copyist and read here, as in Psa_126:4, the familiar phrase שׁוּב שְׁבוּת with 8 codices of Kennicott (the ancient translators, J. D. Mich., De Wette, Olsh., Hupfeld, Böttcher, Hitzig). [Taking the common explanation, Psa_126:1 would be translated: When Jehovah was leading back the returning ones of Zion, we were like dreamers. It will be noticed that the English translators adopted from the ancient versions the view last given above.—J. F. M.] Psa_126:1 b does not refer to a situation in which, like dreamers, they had no control over their senses, that, therefore, they are represented as being beside themselves with joy and in an ecstasy (Hengst.), but to one in which they could hardly consider the reality anything but a dream (Geier, et al.). [Alexander combines the two: “Incredulity may be included, but must not be suffered to exclude all other feelings.”—Perowne and most adopt the latter. In Psa_126:2 a, b, Dr. Moll renders: “Then laughter filled our mouth and rejoicing our tongue,” instead of following the construction in the Heb. text as given correctly in E. V. In this he seems to have been misled by the translation of Delitzsch which he follows pretty closely throughout the Psalm. The freer rendering might be admissible in the plan pursued by D., in which he follows the Hebrew rhythm closely in his German translation; but it is hardly so when it is not necessary to forego the literal rendering.—J. F. M.]
Psa_126:4 prays for great accessions to the population of the Holy Land and for consequent renewal of prosperity, as the Negeb (dryness), that is, the Land of Judah (Gen_20:1) and the country generally lying towards the desert of Sinai represents the same thing in its geographical relations by the rivulets which disappear in summer, and in winter are filled with water from the rains.
Psa_126:5-6 contain a general truth (Mat_5:4; Gal_6:7 f.), but, at the same time also, an historical allusion to the tearful return homewards (Jer_30:15), and the rebuilding of the Temple amidst the tears of the people (Ezr_3:12.) It is not a mere exchange of joy for sorrow (Psa_30:6) but a transformation which depends upon the exercise of patience and a humble working and waiting in hope and faith. The sowing is literally: the drawing, either because the hand draws the seed out of the seed-bag (Clericus, Köster, Hupfeld), or in allusion to the scattering of the seed in long extended furrows (Gesen., Del., Hitzig) Amo_9:13.
[The translation of this word by “precious” in E. V. was a conjecture and has no support.—The infinitive here, with the finite verb, is generally supposed to express continuous action. Hengstenberg translates by simply repeating the finite verb: he goes, he goes. Alexander does the same, but is careful to give the force of the Hebrew future. Delitzsch, whom Dr. Moll follows, renders: he goes back and forward, which is more graphic. But in the conclusion the idea of continuous or even of repeated action is unsuitable, for it expresses the final triumph. And therefore it seems better to give to these expressions the sense which similar constructions often have, of certitude, the fundamental notion being the same, that of emphasis or intensity. See Green, Gr., § 282. Ewald, Gr., § 280 b. The sense will then be: “He surely weeps now as he sows, and he will surely rejoice as he brings in his sheaves.” Or better, “just as surely as he weeps now, so surely shall he rejoice then.” But the text does furnish also in the first member the idea of continuance, so beautifully representing the patience of hope; for the verbs of motion are not the same in both parts. In the former it is הלך: the sower keeps walking along as he works in patience. In the second it is בוא: in the harvest he comes in with his sheaves. Thus viewed, the verse is not only seen to have a greater fulness and beauty of meaning, but the common idea that it is “merely an expansion of the image in Psa_126:5,” (Perowne) is shown to be a misconception. It is in reality an advance upon it. For it declares success to be the necessary result of patient and hopeful, even though sorrowful toil. And it then becomes the exact Old Testament counterpart of Paul’s words: “Let us not be weary in well doing: for in due season we shall reap if we faint not.” The following rendering is therefore suggested:
He surely toils along weeping,
Carrying the burden of seed;
He surely comes in with rejoicing,
Carrying his sheaves.—J. F. M.]
HOMILETICAL AND PRACTICAL
The joyful harvest after tearful sowing: Who assures it? Who receives it? Who awaits it?—We often accompany our working and suffering upon earth with tears, but is their desired fruit given to us? If not, with whom lies the cause?—God’s doings in His Church in their effects upon the world and the Church.
Starke: The spiritual redemption which was effected by Jesus Christ is the Christian’s highest consolation and joy; and the greatest miracle which God ever wrought among men.—God often so deals with His children, that they receive greater blessings than they themselves had hoped for.—It is our duty as Christians to remember before God, in our prayers, those who are in distress and have been wrongly imprisoned.—The tears of true repentance and of sanctified affliction are a precious seed, from which will spring a joyful harvest.—In the kingdom of nature the seed bears after its own kind, but God has a different order for believers in the kingdom of glory. They sow tears and reap joy.—Where nothing is sown, nothing will be harvested.
Luther: The prophet would exhibit a constant truth by the repetition of a little word: they go, they go. For our weeping will not be finished until we are hidden in the tomb, although a short season is given for rest.
Frisch: Know, dear soul, that as long as thou hast to live, and to be a pilgrim in the Babel of this world, it will cost thee many tears in sowing: It costs tears of repentance, as those of David, Peter, and the great sinners. It costs tears of thy ministry as those of David, Jeremiah, Paul, and Christ Himself. It costs tears of supplication, as those of David, whose tears had almost become his meat. It costs tears for the sorrows of others, yes, and of thyself, too. But let none of these things make thee sad. The joy of harvest restores everything to thee.—Rieger: This song contains (1) a joyful declaration of the great deeds of God, as they have been enjoyed by the children of Zion, and have been acknowledged even by strangers; (2) a prayer for the deliverance of those left behind; (3) a word of encouragement to their hearts, to strengthen themselves by patient waiting for the Divine help.—Your mourning shall be turned into joy. But this process of change is that of sowing and reaping.—Richter: Men are often comforted in the midst of, but usually after tears. The true and complete harvest of grace follows only in eternity.—Tears of wickedness and of hypocrisy are not the sowing of grace.—Guenther: We are all sowers. Grant, O Lord, that we may sow Thy seed, even if with many tears, so that the rich harvest of joy may yet be ours.—Diedrich: The more love, the more suffering.—Taube: How great soever the change in the conversion of a sinner is, what is it compared to that which God’s children experience in and by death? Does not that greatest of changes feel like a dream to him that experiences it?—Huyssen: God’s help in the distress of His people: (1) The redemption of the oppressed, and the spirit in which it was effected; (2) the remembrance of it, and the encouragement it gives; (3) its consequences, and the thanks which they demand.—Nitzsch: We will rejoice just in proportion as we suffer.
[Matt. Henry: The harps are never more melodiously tunable than after such a disuse.—The long want of mercies greatly sweetens their return.—There are tears which are themselves the seed that we must sow; tears of sorrow for sin, our own and others; tears of sympathy with the afflicted church; and tears of tenderness in prayer and under the word. These are precious seed, such as the husbandman sows when corn is dear, and he has but little for his family, and therefore weeps to part with it, yet buries it under ground, with the expectation of receiving it again with advantage. Thus doth a good man sow in tears.—They that sow in the tears of godly sorrow, shall reap in the joy of a sealed pardon and a settled peace.—Scott: Let sinners recollect how dreadful their case will be, if they have all their little joy in this mourning world, (Gal_6:6-10).—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon1874 · Public DomainOn vv1–21. Turned… the captivity—An obscure form of speech. In…
1. Turned… the captivity—An obscure form of speech. In the common Hebrew text, When the Lord returned home the returning ones, or, the restoration, deriving שׁיבת, (sheebath,) rendered “captivity,” from שׁוב, (shobh,) to return. But the Septuagint reads αιχμαλωσιαν, and the Vulgate captivitatem, as if they had a text before them which read שׁבית, (shebeeth,) or שׁבות, (shebooth,) “captivity,” (as in Psa_126:4,) from the root שׁבה, (shabah,) to take, or lead away, captive. In this latter sense, also, the Syriac and Targum agree, and the sense of the text evidently requires it. By comparing the Keri (Hebrew marginal readings) in various places, it also appears that the terms are interchangeable, or that the latter is to be preferred, as in our common English text. See Psa_126:4, and the fundamental passage, Deu_30:2-3; Jer_29:14; Eze_16:53.
Like them that dream—The announcement of freedom seemed too joyful to be real. As if they would say, We could hardly believe our senses. We were delirious with delight. See Act_12:9
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The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–31. turned again the captivity of Zion] No doubt…
1. turned again the captivity of Zion] No doubt the restoration from exile in Babylon is meant, whether the literal meaning of the phrase is to bring back the captivity, or to turn the fortunes, i.e. restore the prosperity, of Zion. See note on Psa_53:6; and cp. Psa_14:7; Psa_85:1; Hos_6:11; Amo_9:14. The substantive here however differs in form from that used elsewhere, and if the variation is intentional and not merely a scribe’s error, the meaning may be, When Jehovah brought back those that returned to Zion (R.V. marg.).
we were like them that dream] We could hardly believe that the deliverance was a reality, and not an illusion which would vanish like a dream. Cp. Isa_29:8; Luk_24:41; Act_12:9.
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Polybius and Livy use similar language to describe the joy and astonishment of the Greeks when, after the conquest of Macedonia by T. Quinctius Flamininus in b.c. 196, the freedom of Greece was proclaimed at the Isthmian games. “None could believe that he had really heard aright; men looked at one another in astonishment as if it was the empty illusion of a dream; distrusting the testimony of his own ears, each began to question his neighbour.” Livy xxxiii. 32; cp. Pol. xviii. 29. 7.
1–3. Israel’s rejoicing at the incredible marvel of restoration to its own land.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv1–2(1) When the Lord . . .—Literally, In turning…
(1) When the Lord . . .—Literally, In turning by Jehovah the turning of Zion. The phrase is not precisely the same as that in Psa_126:4, which is usual, and offers no difficulty. Here the form of the noun “turning” presents some difficulty; but, after the analogy of a few other words, it can bear the concrete meaning “returned:” when Jehovah brought back the returned of Zion.
Like them that dream.—The LXX. and Vulg. have “as if consoled.” The Hebrew word primarily means “to be fat,” or “fleshy,” and in Isa_38:16 is rendered “recover”—a meaning that would give a good sense here, and which is adopted by the Chaldean paraphrases: “We were like unto such men who have recovered.” On the other hand, the usual rendering suggests that the news of the restoration appeared too good to be true. “Surely you are dreaming” is a common saying. An illustration has been aptly produced in Livy’s description of the feelings of the Greeks when they heard at the Isthmian games (B.C. 196), after the defeat of the Macedonians by T. Flaminius, the proclamation of the herald that they should, by the free gift of the Roman people, retain their liberty. “The joy was too great for men to take it all in. None could well believe that he had heard aright, and they looked on one another in wonder, like the empty show of a dream” (Livy, xxxiii. 32).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1–3This psalm seems to be a joint thanksgiving and…
This psalm seems to be a joint thanksgiving and complaint, composed soon after the return from the Captivity. It has been said to present an "enigmatical contrast" (Cheyne) in its two portions. But as the "complaint" is first subdued, and then merges into a joy-song (vers. 5, 6), there is really no want of harmony in the composition. The double aspect of the Return its "bitter-sweetness impressed itself upon the nation from an early date. (see Eze_3:9-14)
When the Lord turned again the captivity of Zion; literally, when the Lord turned again the returning of Zion; i.e. "brought back those who returned from the Captivity." We were like them that dream. We could scarce credit our senses; we seemed to be in a happy "dream". (comp. Act_12:9)
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Vers. 1-4. Spiritual bondage.
In the Divine deliverance from spiritual captivity, of which the return from Babylon may be regarded as a type, we have a crowning kindness from his gracious hand. It is said that there is no sensation so exquisitely delightful as that we experience when there is a sudden cessation of acute pain. Similarly, we may say that there is no spiritual joy which is quite equal to that of finding ourselves freed from an intolerable evil. Perhaps there is no moment of such surpassing pleasure as that when one who has long lain in captivity comes out of his prison door and breathes once more the air of freedom. When the Jews found themselves outside Babylon, actually on their way home to Jerusalem, they were like them that dream;" they were lifted up to such ecstasy that they could not believe it was a solid fact; they would not have been surprised if they had awoke to find themselves again in the hands of the heathen. It was too good to be believed, too great a blessing to be realized; it was the surpassing mercy of God, his crowning work of pity and of love. We have, therefore
I THE SUPREME VALUE OF SPIRITUAL DELIVERANCE.
1. We can see what it is for a man to be saved from some one enslaving vice. To what depths of misery and shame does the drunkard go down! in what hateful toils he is held by that cruel craving! There is no object on earth so utterly pitiable as is a man who is bound in the hard bondage of any guilty and degrading habit. The man who is paralyzed, at home, or he who is immured within four narrow walls, is a free man in comparison with such a slave. And when that Divine Redeemer, who came "to preach deliverance to the captives," breaks the bonds which hold him, sets him at large, gives him the victory over his evil passion, so that he is no longer "held in the cords of his own sins," then there is a brightness brought to the life, and a joy given to the heart, that cannot be told in words. "The Lord hath done great things for him," he feels to the depth of his spirit. "The Lord hath done great things for him," his kindred, his neighbors, his true friends, affirm. He will never have occasion for such profound gratitude again.
2. We may all experience what it is to be saved from the bondage of sin itself. Though we may never have known the bitter bondage of any one particular iniquity, yet we have known what it is to be under the power and pressure of sin itself. And sin itself, in its essence, is enslaving. It holds us back from being what we would be, and from doing what we would do in the service of Christ. It fetters the energies and hampers the activities of the human soul. When God, by the power of his Spirit, in the gospel of his Son, gives us spiritual freedom, (see 2Co_3:17 Joh_8:36) we enter in, and we enjoy a precious and noble heritage. God has done great things for us, whereof we are glad. Our own souls rejoice in it. Our neighbors bear witness to it; for our freedom reacts on them; they are the better for it in many ways.
II ONE INVARIABLE ACCOMPANIMENT. The fourth verse of the psalm naturally, if not necessarily, follows the third. How could the returning (or returned) exiles tail to remember those whom they had left behind in the land of bondage? It was not a singular, perhaps not an uncommon, thing for a slave who had escaped from the Southern States, when he had experienced the joys of liberty, to go back again into the country where he might have been captured and held in bondage, running that terrible risk in order to help mother, or sister, or brother, to escape, and to share the blessings which his own soul had tasted.
1. With what holy yearning should we regard our relatives and friends who are still in the bondage of sin!
2. What should we not be prepared to suffer, what toil should we not be willing to undertake on their behalf! 3. How fervently should we pray the prayer of these returning exiles!
HOMILIES BY S. CONWAY Vers. 1-6. "Like them that dream.
I THE DREAM. It was a delightful one.
1. There are many of quite another kind dreams full of trouble, terror, and distress. Many such are recorded in Scripture. (Ge 40 Da 2Jn_1:7:14 Mat_27:19)
2. But this was full of joy and rapture. So unexpected, so wonderful, was Israel"s redemption from exile. They could hardly realize how blessed they were. For it was a reality, not a dream. More often the daylight destroys our dreams; but this joy remained.
3. And their joy was irrepressible. (Ver. 2) How sadly little of such joy do we see in the redeemed people of the Lord today! If they had not been redeemed at all, they could scarcely be more sad.
4. Their joy compelled the confession of God"s goodness to them on the part of heathen nations". A glad Church is ever a conquering Church. A realized redemption will be rejoiced in by the redeemed themselves, and recognized by others yet waiting to be redeemed. The world wants still to see a joyful witness-bearing Church. When such Church is seen, then, perhaps, the millennium will have come. But let each consciously redeemed soul bear its testimony here and now, not waiting for others. It is what ought to be.
II THE DREAM MODIFIED BY THE DAYLIGHT. (Ver. 4) For:
1. The company of exiles who lead come back were but as a handful, as a tiny rill, the wonder of which was that it did not dry up, there was so little of it. Such rills generally did dry up, as the bare water-courses proved. And the company of those returned from Babylon, they were, oh, so few; the great majority were in exile still, and they themselves were threatened with all manner of opposition. (Ezr_4:11-24)
2. Hence there rose up the prayer, "Turn again our captivity," etc.; that is, "Bring back our exiles, O Lord, in such strength and numbers, that it shall be with us as with the slender stream when, by the melting of the mountain snows, its waters are swollen into a full, rapid, mighty torrent, bearing all before it; let there be such an increase for us, thy people." And is not this the very prayer the Church needs today? for the com-puny of God s faithful people, are not they in this desert world but as a handful, a little flock, a tiny rill? Let us each say our "Amen.
III BUT REALIZED AGAIN BY FAITH IN THE PROMISES OF GOD. (Vers. 5, 6) It might be amid drenching rains the sower went forth to cast into the ground his handful of seed, but the promises of God to such as he never failed, and in due time the glad harvest was given. So the devout psalmist looked now on himself and his little company of fellow-exiles, no longer as a tiny rill ready to be dried up and perish, but as the sower"s handful of seed which amid much toil he sowed; but sustained by the sure confidence that the harvest would make amends for all. And for the Christian worker today, the lonely missionary in China, India, Central Africa, and elsewhere; ah! with what tears these servants of God often go forth! But they bear the precious seed, precious in itself, precious in their own experience of its power; and they, too, are sustained, as all true workers for God must be, by the faith that "doubtless," without any possibility of failure, they shall come again to God who sent them forth, bringing with joy the rich results of their present toil and prayer. Let us pray for such sowers let us be such ourselves. S.C.
Vers. 1-6. The history of a soul.
That which was written of and for the returned exiles of Judah lends itself so accurately and beautifully to describe the history of a redeemed soul, that it seems as if that larger and higher history were meant as well as that of Judah. The same words tell of both.
I THE SOUL WAS ONCE A CAPTIVE. Not alone the people of Zion, but every redeemed soul. It was captive once:
1. To the Law of God. That Law which was holy, just, and good, the Law of God"s household, and which for the good of all his children must be maintained; but to that Law the soul was liable, for it had transgressed again and again. Unless, therefore, something was done, the sentence of the Law must he carried out.
2. To sin. The soul was carnal, sold under sin. It yielded itself as a bond slave to serve sin. (Rom_6:16) And this lust makes him captive; yet further:
3. To death. Not merely the death of the body, but, what is far worse, the death of the soul.
II ITS CAPTIVITY WAS BROKEN. From being a captive, he became one of the redeemed of God. Consider:
1. What was done. Sin was forgiven, all the guilt of the past put away. The soul became regenerate, a new heart was given; old things passed away, all things became new; the soul passed from death to life, from the power of Satan unto God.
2. Who did this? It was the Lord"s doing. True, as with Judah, there was cooperation on man"s part. As Judah, so had we to avail ourselves of what God had done. The soul must repent and believe, and turn from dead works to serve the living God. Unless we do this, God"s mercy is in vain for us. But all this does not make it the less true that it was the Lord who turned our captivity; it was his Spirit who prompted all that was done by us; without him it had never been done at all, no part of it.
3. How was it done? Perhaps in no two instances have the same instrumentalities been employed. God has many ways of bringing men to himself. He uses now his providence, now his Word, now his Spirit, and sometimes all of them together. Only the work is done.
III NOTABLE RESULTS FOLLOWED.
1. Surprise. "We were like them that dream". (cf. Luk_24:41) It seemed too good to be true. This a blessed experience, the rapture and delight of the soul when it realizes what God has done for it.
2. Exuberant joy. (Ver. 2, "laughter, singing.") How reasonable this, whether we think of whence we have been saved, from what terrible depths of woe; or whither, to what heights of blessedness; or by what means, the infinite love of God in Christ?
3. Confession on the part of the unsaved world. (Ver. 2) "Then said they among the heathen," etc. Yes, the world will take note, godless men will see that a great change has come.
IV BUT A MORE FULL SALVATION IS YET YEARNED FOR. (Ver. 4) What has been gained is blessedness, but the soul comes soon to see how much more yet is needed. The river of the water of life in him is such a slender stream; he would have it full, flowing, in force and volume like the streams of the south when the mountain snows have melted. Hence the prayer for a second blessing, "Turn again our captivity" (ver. 4). The soul craves a complete salvation, a full deliverance. He would be cleansed from all sin, made pure in heart.
V AND HE IS ENCOURAGED TO SEEK THIS BY THE CONSTANT EXPERIENCE OF THOSE THAT SOW IN TEARS. The pitiless rain and cold may render the toil of the sower hard, but his reward surely comes. So they who with real earnestness of heart seek the fullness of God"s salvation shall surely obtain it. S.C.
HOMILIES BY R. TUCK Ver 1. Turning captivity into liberty.
Is that always, altogether, and necessarily, a good thing? "When the edict of Cyrus went forth allowing the captives to return, it was so unexpected, it was so miraculous, that we deemed the accomplishment of ancient prophecy a dream." "To turn again captivity" is to bring back God"s redeemed ones. Perowne skillfully presents the points of thought and feeling in this psalm. "The first colony of exiles had returned to Palestine. But, after all, what was that little band of settlers which formed the first caravan? It was but as the trickling of a tiny rill in some desert waste. Hence the prayer bursts from the lips of the psalmist, "Bring back our captives like mighty streams, which, swollen by the wintry rains, descend to fertilize the parched and desolate wilderness." Then comes the thought of the many discouragements and oppositions which the first settlers had to encounter; it was a time of sowing in tears. Still, faith could expect a joyful harvest. He who had restored them to the land would assuredly crown his work with blessing.
I CAPTIVITY IS BEST WHILE WE CHERISH SELF-DEPENDENCE, Because it means that we are under the Divine discipline. So long as we are wrong-minded and to be self-trusting is to be wrong-minded the saddest thing that could happen to us is for God to let us alone. That he is smiting us is the all-satisfactory proof that he is intimately concerned for our truest well-being. Until Israel had lost that self-reliance which had wrought such mischief for the nation, it was altogether best in captivity, heavy strain though that was to them. The time our captivity continues is always the Divine measurement of the time necessary for doing the work of our captivity. If true-hearted, we should not desire relief from affliction one moment before God"s time has come. Far better W keep the humiliation and affliction than to keep the self-dependence.
II LIBERTY IS BEST WHEN WE HAVE LEARNED TO DEPEND ON GOD. And that is the lesson to be learned in all captivities and afflictions. Liberty is then best, because the man or the nation knows what to do with it. The victim of the French Revolution, apostrophizing liberty, said, "O Liberty, what crimes are committed in thy name!" Liberty is but captivity of another kind, when man has no principle and rule for his use of it. Restored Israel could have its liberty, because it had learned to lean on God. R.T.
HOMILIES BY C. SHORT Vers. 1-6. Alternations and contrasts in the experiences of life.
"When the Lord turned again the captivity of Zion, we were like them that dream.
I SOME CHANGES SEEM MORE LIKE DREAMS THAN REALITIES. Seem too good or too bad to be true.
1. When they come suddenly. It takes time to adjust ourselves to them as facts and not fictions. And to realize the consequences they bring with them.
2. When they bring or promise more than we ever expected. We sing and laugh as those who have come into an immense fortune. If the change be spiritual, we rejoice like an emancipated slave, and can understand the experience of a Zacchaeus, a Magdalene, or the Philippian jailor.
3. When we are able to trace the change to God. The sense of the presence of God with us always fills us with wonder. "The Lord has done great things for us, whereof we are glad." When strangers see the Divine hand in our history, there is a strengthening of our faith in God. "The heathen said, The Lord hath done great things for them.
II BUT NO CHANGE, HOWEVER GREAT, EXEMPTS US FROM TOIL AND TEARS. (Ver. 4) Begins another strain.
1. It is always incomplete. It does not put an end entirely to the past order of things, nor introduce a completely new order. A terrible war to be fought between the old and the new. The return from Babylon at this time was only partial.
2. Every change for the better or the worse exacts new endurances and trials. We have to go forth bearing precious seed and weeping to sow the seed of a near future, and to pass through the hopes and fears of the anxious husbandman.
3. But all anxious and faithful labor now shall be rewarded with an abundant recompense when God and man shall gather the harvest of the world. (Ver. 6) "Blessed are those who mourn: for they shall be comforted. S.
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Charles H. Spurgeon1885 · Public DomainOn vv1–3Title. A Song of Degrees. This is the seventh…
Title. A Song of Degrees. This is the seventh Step, and we may therefore expect to meet with some special perfection of joy in it; nor shall we look in vain. We see here not only that Zion abides, but that her joy returns after sorrow. Abiding is not enough, fruitfulness is added. The pilgrims went from blessing to blessing in their psalmody as they proceeded on their holy way. Happy people to whom ever ascent was a song, every halt a hymn. Here the trustor becomes a sower: faith works by love, obtains a present bliss, and secures a harvest of delight.
There is nothing in this psalm by which we can decide its date, further than this, that it is a song after a great deliverance from oppression. "Turning captivity" by no means requires an actual removal into banishment to fill out the idea; rescue from any dire affliction or crushing tyranny would be fitly described as "captivity turned." Indeed, the passage is not applicable to captives in Babylon, for it is Zion itself which is in captivity and not a part of her citizens: the holy city was in sorrow and distress; though it could not be removed, the prosperity could be diminished. Some dark cloud lowered over the beloved capital, and its citizens prayed "Turn again our captivity. O Lord."
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This psalm is in its right place and most fittingly follows its predecessor, for as in Ps 125:1-5, we read that the rod of the wicked shall not rest upon the lot of the righteous, we here see it removed from them to their great joy. The word "turn" would seem to be the keynote of the song: it is a Psalm of conversionconversion from captivity; and it may well be used to set forth the rapture of a pardoned soul when the anger of the Lord is turned away from it. We will call it, "Leading captivity captive."
The Psalm divides itself into a narrative (Ps 126:1-2), a song (Ps 126:3), a prayer (Ps 126:4), and a promise (Ps 126:5-6).
Ver. 1. When the Lord turned again the captivity of Zion, we were like them that dream. Being in trouble, the gracious pilgrims remember for their comfort times of national woe which were succeeded by remarkable deliverances. Then sorrow was gone like a dream, and the joy which followed was so great that it seemed too good to be true, and they feared that it must be the vision of an idle brain. So sudden and so overwhelming was their joy that they felt like men out of themselves, ecstatic, or in a trance. The captivity had been great, and great was the deliverance; for the great God himself had wrought it: it seemed too good to be actually true: each man said to himself,
"Is this a dream? O if it be a dream,
Let me sleep on, and do not wake me yet."
It was not the freedom of an individual which the Lord in mercy had wrought, but of all Zion, of the whole nation; and this was reason enough for overflowing gladness. We need not instance the histories which illustrate this verse in connection with literal Israel; but it is well to remember how often it has been true to ourselves. Let us look to the prison houses from which we have been set free. Ah, me, what captives we have been! At our first conversion what a turning again of captivity we experienced. Never shall that hour be forgotten. Joy! Joy! Joy! Since then, from multiplied troubles, from depression of spirit, from miserable backsliding, from grievous doubt, we have been emancipated, and we are not able to describe the bliss which followed each emancipation.
"When God reveal'd his gracious name
And changed our mournful state,
Our rapture seem'd, a pleasing dream,
The grace appeared so great."
This verse will have a higher fulfilment in the day of the final overthrow of the powers of darkness when the Lord shall come forth for the salvation and glorification of his redeemed. Then in a fuller sense than even at Pentecost our old men shall see visions, and our young men shall dream dreams: yea, all things shall be so wonderful, so far beyond all expectation, that those who behold them shall ask themselves whether it be not all a dream. The past is ever a sure prognostic of the future; the thing which has been is the thing that shall be: we shall again and again find ourselves amazed at the wonderful goodness of the Lord. Let our hearts gratefully remember the former loving kindnesses of the Lord: we were sadly low, sorely distressed, and completely past hope, but when Jehovah appeared he did not merely lift us out of despondency, he raised us into wondering happiness. The Lord who alone turns our captivity does nothing by halves: those whom he saves from hell he brings to heaven. He turns exile into ecstasy, and banishment into bliss.
Title. Augustine interprets the title, "A Song of Degrees, i.e. a Song of drawing upwards", of the drawing (going) up to the heavenly Jerusalem. This is right, inasmuch as the deliverance from the captivity of sin and death should in an increased measure excite those feelings of gratitude which Israel must have felt on being delivered from their corporeal captivity; in this respect again is the history of the outward theocracy a type of the history of the church. Augustus F. Tholuck, 1856.
Whole Psalm. In its Christian aspect the psalm represents the seventh of the "degrees" in our ascent to the Jerusalem that is above. The Christian's exultation at his deliverance from the spiritual captivity of sin. H. T. Armfield.
Whole Psalm. In mine opinion they go near to the sense and true meaning of the Psalm who do refer it to that great and general captivity of mankind under sin, death and the devil, and to the redemption purchased by the death and blood shedding of Christ, and published in the Gospel. For this kind of speech which the Prophet useth here is of greater importance than that it may be applied only to Jewish particular captivities. For what great matter was it for these people of the Jews, being, as it were, a little handful, to be delivered out of temporal captivity, in comparison of the exceeding and incomparable deliverance whereby mankind was set at liberty from the power of their enemies, not temporal, but eternal, even from death, Satan and hell itself? Wherefore we take this Psalm to be a prophecy of the redemption that should come by Jesus Christ, and the publishing of the gospel, whereby the kingdom of Christ is advanced, and death and the devil with all the powers of darkness are vanquished. Thomos Stint, in An Exposition onPsalms 124-126, 1621.
Whole Psalm. I believe this psalm is yet once more to be sung in still more joyous strain; once more will the glad tidings of Israel's restoration break upon her scattered tribes, like the unreal shadow of a dream; once more will the inhabitants of the various lands from among whom they come forth exclaim in adoring wonder, "The Lord hath done great things for them", when they see Israelite after Israelite and Jew after Jew, as on that wondrous night of Egypt, with their loins girded, their shoes on their feet, and their staff in their hand, hasting to obey the summons that recalls them to their own loved land! Barton Bouchier (1794-1865), in "Manna in the Heart."
Whole Psalm
When, her sons from bonds redeeming,
God to Zion led the way,
We were like to people dreaming
Thoughts of bliss too bright to stay.
Fill'd with laughter, stood we gazing,
Loud our tongues in rapture sang;
Quickly with the news amazing
All the startled nations rang.
"See Jehovah's works of glory!
Mark what love for them he had!"
"Yes, FOR US! Go tell the story.
This was done, and we are glad."
Lord! thy work of grace completing
All our exiled hosts restore,
As in thirsty channels meeting
Southern streams refreshing pour.
They that now in sorrow weeping
Tears and seed commingled sow,
Soon, the fruitful harvest reaping,
Shall with joyful bosoms glow.
Tho' the sower's heart is breaking,
Bearing forth the seed to shed,
He shall come, the echoes waking,
Laden with his sheaves instead.
William Digby Seymour, in "The Hebrew Psalter. A New Metrical Translation", 1882.
Ver. 1. When the Lord turned again the captivity. As by the Lord's permission they were led into captivity, so only by his power they were set at liberty. When the Israelites had served in a strange land four hundred years, it was not Moses, but Jehovah, that brought them out of the land of Egypt, and out of the house of bondage. In like manner it was he and not Deborah that freed them for Jabin after they had been vexed twenty years under the Canaanites. It was he and not Gideon that brought them out of the hands of the Midianites, after seven years' servitude. It was he and not Jephthah that delivered them from the Philistines and Amorites after eighteen years' oppression. Although in all these he did employ Moses and Deborah, Gideon and Jephthah, as instruments for their deliverance; and so it was not Cyrus's valour, but the Lord's power; not his policy, but God's wisdom, that, overthrowing the enemies, gave to Cyrus the victory, and put it into his heart to set his people at liberty; for he upheld his hands to subdue nations. He did weaken the loins of kings, and did open the doors before him, he did go before him, and made the crooked places straight; and he did break the brazen doors, and burst the iron bars. Isa 45:1-2. John Hume, in "The Jewes Deliverance", 1628.
Ver. 1. In Jehovah's turning (to) the turning of Zion. Meaning to return to the, or meet those returning, as it were, half way. The Hebrew noun denotes conversion, in its spiritual sense, and the verb God's gracious condescension in accepting or responding to it. Joseph Addison Alexander.
Ver. 1. The captivity of Zion. I ask, first, Why of Zion? why not the captivity of Jerusalem, Judah, Israel? Jerusalem, Judah, Israel, were led away captives, no less than Zion. They, the greater and more general; why not the captivity of them, but of Zion? It should seem there is more in Zion's captivity than in the rest, that choice is made of it before the rest. Why? what was Zion? We know it was but a hill in Jerusalem, on the north side. Why is that hill so honoured? No reason in the world but this, that upon it the Temple was built; and so, that Zion is much spoken of, and much made of, it is only for the Temple's sake. For whose sake it is (even for his church), that "the Lord loveth the gates of Zion more than all the dwellings of Jacob" (Ps 87:2); loveth her more, and so her captivity goeth nearer him, and her deliverance better pleaseth him, than all Jacob besides. This maketh Zion's captivity to be mentioned chiefly, as chiefly regarded by God, and to be regarded by his people. As we see it was: when they sat by the waters of Babylon, that which made them weep was, "When we remembered thee, O Zion"; that was their greatest grief. That their greatest grief, and this their greatest joy; Loetati sumus, when news came (not, saith the Psalm, in domos nostras, We shall go everyone to his own house, but) in domun Domini ibimus, "We shall go to the house of the Lord, we shall appear before the God of gods in Zion." Lancelot Andrews, 1555-1626.
Ver. 1. We were like them that dream. That is, they thought it was but mere fantasy and imagination. Sydraeh Simpson, 1658.
Ver. 1. We were like them that dream. Here you may observe that God doth often send succour and deliverance to the godly in the time of their affliction, distress, and adversity; that many times they themselves do doubt of the truth thereof, and think that in very deed they are not delivered, but rather that they have dreamed. Peter, being imprisoned by Herod, when he was delivered by an angel, for all the light that did shine in the prison; though the angel did smite him on the side and raised him up; though he caused the chains to fall off his hands; though he spake to him three several times, Surge, einge, circunda;"Arise quickly, gird thyself, and cast thy garment about thee"; though he conducted him safely by the watches; and though he caused the iron gates to open willingly; yet for all this he was like unto them that dream. "For he wist not that it was true which was done by the angel; but thought he saw a vision": Ac 11:9. When old Jacob was told by his sons that his son Joseph was alive, his heart failed, and he believed them not; but when he had heard all that Joseph had said, and when he saw the chariots that Joseph had sent, then, as it were, raised from a sleep, and awakened from a dream, his spirit revived, and, rejoicing, he cried out, "I have enough; Joseph my son is yet alive."
Lorinus seems to excuse this their distrust, because they were so over ravished with joy, that they misdoubted the true cause of their joy: like the Apostles, who having Christ after his resurrection standing before them, they were so exceedingly joyed, that rejoicing they wondered and doubted; and like the two Marys, when the angel told them of our Saviour Christ's resurrection, they returned from the sepulchre rejoicing, and yet withal fearing. It may be they feared the truth of so glad news, and doubted lest they were deceived by some apparition. John Hume
Ver. 1. We were like them that dream. We thought that we were dreaming; we could hardly believe our eyes, when at the command of Cyrus, king of the Persians, we had returned to our own land. The same thing happened to the Greeks, when they heard that their country, being conquered by the Romans, had been made free by the Roman consul, P. Quinctius Flaminius. Livy says that when the herald had finished there was more good news than the people could receive all at once. They could scarcely believe that they had heard aright. They were looking on each other wonderingly, like sleepers on an empty dream. John Le Clerc Clericus, 1657-1736.
Ver. 1. We were like them that dream, etc. In the lapse of seventy years the hope of restoration to their land, so long deferred, had mostly gone out in despair, save as it rested (in some minds) on their faith in God's promise. The policy of those great powers in the East had long been settled, viz., to break up the old tribes and kingdoms of Western Asia; take the people into far eastern countries, and never let them return. No nation known to history, except the Jews, ever did return to rebuild their ancient cities and homes. Hence this joyous surprise. Henry Cowles, in "The Psalms; with Notes", 1872.
Ver. 1. Like them that dream. It was no dream; it was Jacob's dream become a reality. It was the promise, "I will bring thee back into this land" (Ge 28:15), fulfilled beyond all their hope. William Kay, in "The Psalms, with Notes, chiefly exegetical", 1871.
Ver. 1. We were like them that dream. The words should rather be translated, "We are like unto those that are restored to health." The Hebrew word signifies to recover, or, to be restored to health. And so the same word is translated in Isa 38:1-22, when Hezekiah recovered, he made a psalm of praise, and said, "O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live." It is the same word that is used here. Thus Cajetan, Shindior, and others would have it translated here; and it suits best with the following words, "Then were our mouths filled with laughter, and our tongues with praise." When a man is in a good dream, his mouth is not filled with laughter, nor his tongue with praise: if a man be in a bad dream, his mouth is not filled with laughter, nor his tongue with praise; but when a man is restored to health after a great sickness, it is so. William Bridge, 1600-1670.
Ver. 1.
1. Sunny memories of what the Lord did, "he turned again the captivity", etc.
2. Singular impressions, we could not believe it to be true.
3. Special discoveriesit was true, abiding, etc.
Ver. 1. A comparison and a contrast.
1. The saved like them that dream.
a) In the strangeness of their experience.
b) In the ecstasy of their joy.
2. The saved unlike them that dream.
a) In the reality of their experience. Dreams are unsubstantial things, but "the Lord turned" an actual fact.
b) In their freedom from disappointment. No awakening to find it "but a dream": see Isa 29:8.
3. In the endurance of their joy. The joy of dreams is soon forgotten, but this is "everlasting joy." W. H. J. P.
Psalms 126:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv1–3When the Lord turned again the captivity of Zion.
Psa_126:1-6
When the Lord turned again the captivity of Zion.
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A political fact that is emblematic, and a human experience that is common
I. A political fact, emblematic of moral restoration. The political fact here celebrated is the return of the Jews from Babylonian thraldom, through the interposition of Cyrus.
1. The political restoration was great. It was a restoration from exile, bondage, and destitution of religious privileges. And are not souls in their unregenerate state exiles alienated from the commonwealth of Israel, slaves carnally sold under sin, destitute of true religion, without God and without hope in the world?
2. It was Divine. Who else can effect the salvation of the soul?
II. A human experience common to most men.
1. A great difficulty to realize at once a great and unexpected event (verse 1). There is mercy in this. Could we fully realize such events as they occur, our nervous systems would be shattered, our mental powers would be paralyzed. Thank God for this dreaming faculty, a faculty which weakens the force of terrible events.
2. The irrepressibility of strong emotions (verse 2). There are emotions to which souls are susceptible that cannot always be suppressed; they are electric, and must break in thunder and flash in lightning. These emotions are useful, they clarify the atmosphere and bring in the sunny and serene.
3. The inspiring force of success (verse 2).
4. Love for others increasing with increased blessings (verse 4). He who practically appreciates the blessings he receives from Heaven will desire that others may participate in the same. He who is good will do good, he who is truly pious will be philanthropic.
5. True happiness comes out of suffering (verse 5).
(1) It comes out of the sufferings of others. How much of the enjoyments of the men of this age have come out of the sorrows and tears of the men of past generations!
(2) It comes out of the sufferings of ourselves. Godly repentance is the essential condition of spiritual enjoyment. Through much tribulation, etc.
6. Genuine work for others, however painful, will be prosperous (verse 6).
(1) Philanthropic acts are seeds. There is a germinic life in every noble act, a life capable of indefinite multiplication.
(2) The sowing of these seeds is often very painful. Sow in tears. Parents, ministers, missionaries, all will attest this.
(3) However painful, their harvest will reward the sower amply. They will yield sheaves. They fall into the soil of human souls, and this soil is fecundant and imperishable. (Homilist.)
Captivity and deliverance: -
I. Our state by nature.
1. Captivity to sin.
2. Captivity to the law.
II. Our deliverance. The regenerating Spirit does not create in us new faculties. He rather purifies the old. He gives a right tendency and direction to those which already exist, and causing the wandering affections to flow in their proper channel. One immediate result of this Divine work is that of our being turned again unto God.
III. The emotions by which this deliverance is accompanied.
1. The emotions which are produced in the bosom of those whose captivity is turned again.
(1) Surprise. To feel that sin which had hitherto exercised so powerful a sway over our hearts, and found us at all times so easy a prey, has now no more dominion over us; is not this matter of surprise? To find that Satan, that cruel taskmaster, who had so long led us captive at will, has lost his tyrant-power, and is now beaten down beneath our feet; is not this matter of surprise?
(2) Joy. Because Satan is foiled. Because the soul is saved. Because the glory of God is secured.
(3) Praise.
2. The emotion which is produced in the mind of those who merely observe this deliverance. (John Gaskin, M. A.)
Captivity turned
I. The captivity of Zion.
1. A degraded state.
2. A wretched state.
3. A guilty state.
4. A helpless state.
II. Deliverance from captivity.
1. Cyrus was a type of Christ, the great spiritual Deliverer; and if we are ever brought out of our spiritual bondage we must be content to owe our liberty to Him alone.
2. This deliverance is openly proclaimed and freely offered.
3. None are excluded.
III. the feelings with which they received the tidings of this deliverance.
1. Joy.
2. Manifested in praise.
3. Prayer. (R. Davies, M. A.)
A psalm of deliverance
Luther refers to the great and universal captivity of men under hell and the devil, and says it was a small matter for the Jews to be delivered from their bondage compared to our deliverance from these enemies. Sure I am that when the Lord so suddenly and wonderfully, and beyond their expectation, turned their captivity and took them home, our friends were, on that morning,. like men that dreamed, even those who had good understanding of the promises. To be delivered in the awful moment of death from sin, and sorrow, and pain, to enter in at the gates of the city with the sound of trumpets in their ears, must have seemed to them a too blessed dream. We know the men and women of whom we speak, and we know something of how happy they must be now. Loyal as they were to us and home, we know their roots were struck deep in another homo than ours. While they sat with silent harps by the rivers of Babylon, they thought of the sweetness, the beauty and blessedness of that far-off city. We saw them as if they were in a dream, and we could not hide from ourselves how ripe they were to have their captivity turned. Neither can all the sorceries and incantations of the great Babylon so intoxicate and seduce us, but that we shall take our places with them. Can it be that they have forgotten us? Are they so full of joy and so happy that this world and those they loved before never come into their minds? No, we cannot believe it. They have not forgotten us. They are now priests to God, and sometimes we can almost read our own names on their breastplates. As often as the High Priest says, Father, I wish that they may be with Me where I am, we may hear them cry, Amen. While they were yet on this earth, when they saw a new sight, or read a new book, or heard a good sermon, have we not their letters at home where they write, I thought all the time of you. I did not half enjoy them because you were not there. I must stand on that hill-top, see that gallery, read that new book again with you? And as they walk the streets of the New Jerusalem this night thinking of us, they ask, How long shall it be? When shall it be? They think how our hearts will swell at the sound of the trumpets; and as they walk by the living waters, they cry, O that they were hero to share my cup! Too literal critics find an enigmatical contradiction between the beginning and, the end of this psalm; but there is no enigma here. The hands of the redeemed trembled on the harp-strings when they thought of those they had left behind. It was not for those who pined in their captivity for whom they feared, but for those who prospered. John Calvin says that Daniel raised his banner in Babylon that believers might hold themselves in readiness to return. Paul has given us a banner with words inscribed in blood and gold, for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, and as it waves in the wind, we see on the reverse scroll (2Co_5:1). (A. Whyfe, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v1Psalms 126
Psalms 126
As in Psalms 85, the poets point of view here is in the midst of a partial restoration of Israel. In Psa_126:1-3 he rejoices over its happy beginning, while in Psa_126:4-6 he prays for and confidently expects its triumphant completion. Manifestly the circumstances fit the period to which most of these pilgrim psalms are to be referred-namely, the dawn of the restoration from Babylon. Here the pressure of the difficulties and hostility which the returning exiles met is but slightly expressed. The throb of wondering gratitude is still felt; and though tears mingle with laughter, and hard work which bears no immediate result has to be done, the singers confidence is unfaltering. His words set a noble example of the spirit in which inchoate deliverances should be welcomed, and toil for their completion encountered with the lightheartedness which is folly if it springs from self-trust, but wisdom and strength if its ground is the great things which Jehovah has begun to do.
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The word in Psa_126:1 rendered captives is capable of other meanings. It is an unusual form, and is probably an error for the more common word which occurs in Psa_126:4. It is most probable that the expressions should be identical in both instances, though small changes in a refrain are not infrequent. But if this correction is adopted, there is room for difference of opinion as to the meaning of the phrase. Cheyne, with the support of several other commentators, takes the phrase to mean "turn the fortunes" (lit., a turning), but allows that the "debate is not absolutely closed." {Critical Note Psa_14:7} The ordinary rendering is, however, more natural "captivity" being the mass of captives. Others would regard the two words in Psa_126:1 and Psa_126:4 as different, and render the former "those who return" (Delitzsch) or "the returned" (Perowne).
Sudden and great revolutions for the better have for their first effect bewilderment and a sense of unreality. Most men have some supreme moment of blessedness in their memories with which they were stunned; but, alas! it is oftener the rush of unexpected miseries that makes them wonder whether they are awake or dreaming. It is not lack of faith, but slowness in accommodating oneself to surprising new conditions, which makes these seem unreal at first. "The sober certainty of waking bliss" is sweeter than the first raptures. It is good to have had such experience of walking, as it were, on air: but it is better to plant firm feet on firm ground.
The mood of the first part of this little psalm is momentary; but the steadfast toil amid discouragements, not uncheered by happy confidence, which is pictured in the second part, should be the permanent temper of those who have once tasted the brief emotion. The jubilant laughter and ringing cries with which the exiles streamed forth from bondage, and made the desert echo as they marched, witnessed to the nations that Jehovah had magnified His dealings with them. Their extorted acknowledgment is caught up triumphantly by the singer. He, as it were, thanks the Gentiles for teaching him that word. There is a world of restrained feeling, all the more impressive for the simplicity of the expression, in that quiet "We became glad." When the heathen attested the reality of the deliverance, Israel became calmly conscious of it. These exclamations of envious onlookers sufficed to convince the returning exiles that it was no dream befooling them. Tumultuous feeling steadied itself into conscious joy. There is no need to say more. The night of weeping was past, and Joy was their companion in the fresh morning light.
But the work was but partly done. Difficulties and hardships were not abolished from the world, as Israel had half expected in the first flush of joy. We all are apt to think so, when some long wished and faintly hoped for good is ours at last. But not such is the Divine purpose for any life here. He gives moments of untroubled joy, when no cloud stains the blue and all the winds are still, in order to prepare us for toil amid tempests and gloomy skies. So the second half of the psalm breathes petitions for the completion of the Restoration, and animates the returned exiles with assurances that, whatever may be their toils, and however rough the weather in which they have to sow the seed, and however heavy the hearts with which they do it, "the slow result of winter showers" is sure. Lessons of persevering toil, of contented doing of preparatory work, of confidence that no such labour can fail to be profitable to the doer and to the world, have been drawn for centuries from the sweet words of this psalm. Who can tell how many hearts they have braced, how much patient toil they have inspired? The psalmist was sowing seed, the fruit of which he little dreamed of, when he wrote them, and his sheaves will be an exceeding weight indeed.
The metaphor in Psa_126:4 brings before the imagination the dried torrent beds in the arid Negeb, or Southland, which runs out into the Arabian desert. Dreary and desolate as these dried wadies lie bleaching in the sunshine, so disconsolate and lonely had the land been without inhabitants. The psalmist would fain see, not the thin trickle of a streamlet, to which the returned captives might be compared, but a full, great rush of rejoicing fellow countrymen coming back, like the torrents that fill the silent watercourses with flashing life.
He prays, and he also prophesies "They who sow with tears" are the pioneers of the return, to whom he belonged. Psa_126:6-7 merely expand the figure of Psa_126:5 with the substitution of the image of a single husbandman for the less vivid, clear cut plural. The expression rendered "handful of seed" means literally a "draught of seed"-i.e., the quantity taken out of the basket or cloth at one grasp, in order to be sown. It is difficult to convey the force of the infinitives in combination with participles and the finite verb in Psa_126:6. But the first half of the verse seems to express repeated actions on the part of the husbandman, who often goes forth to sow, and weeps as he goes; while the second half expresses the certainty of his glad coming in with his arms full of sheaves. The meaning of the figure needs no illustration. It gives assurances fitted to animate to toil in the face of dangers without, and in spite of a heavy heart-namely, that no seed sown and watered with tears is lost; and further, that, though it often seems to be the law for earth that one soweth and another reapeth, in deepest truth "every man shall receive his own reward, according to his own labour," inasmuch as, hereafter, if not now, whatsoever of faith and toil and holy endeavour a man soweth, trusting to God to bless the springing thereof, that shall he also reap, In the highest sense and in the last result the prophets great words are ever true: "They shall not plant, and another eat, for My chosen shall long enjoy the work of their hands". {Isa_65:22}
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v1This Psalm was penned with reference to some great…
INTRODUCTION
This Psalm was penned with reference to some great deliverance of the people of God out of bondage and distress, most likely their return out of Babylon in Ezra’s time. It is very beautiful and highly descriptive of the circumstances which it represents. The liberation of the captive Hebrews was a type of the redemption of the human race, and the return to Zion of such as improved their opportunity a figure of the salvation of believers.
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DELIVERANCE A THEME FOR JOYOUS SONG
(Psa_126:1-4)
I. Because of the misery from which it emancipates. “The Lord turned again the captivity of Zion” (Psa_126:1). To a free and privileged people it is a painful indignity to be robbed of liberty and treated as slaves. Though the captivity of the Jews in Babylon might not be marked by any acts of cruelty, it was suffering keen enough to feel they were in bondage at all. But, lo! how real, how degrading, how miserable is the slavery of sin. To liberate from sin is a Divine work. The LORD must turn again our captivity.
II. Because of its unexpectedness. “We were like them that dream” (Psa_126:1). The deliverance was so unlooked for, and came upon them with such a surprise that it seemed more an illusion than a reality. But when the full meaning of the event dawned upon them, their joy knew no bounds. A similar incident is recorded by Livy, when the Romans, having conquered Philip of Macedon, restored liberty to all the Grecian cities. The proclamation was made by the herald in the midst of the circus when a vast multitude of the Greeks were assembled to witness the Isthmian games. The people were so stunned with the news that they could scarcely believe their own ears. They “were like them that dream.” But when, at their request, the proclamation was repeated, and the glad tidings thus confirmed, they shouted and clapped their hands with such vigour as showed how heartily they appreciated the blessing of liberty. The Lord often surprises and gladdens His people with His marvellous deliverances.
III. Because of its reviving effects. “Turn again our captivity, O Lord, as the streams of the South” (Psa_126:4). Accomplish our deliverance, as well in delivering of our brethren which are yet remaining in Babylon, as in fulfilling of ours, who yet lie languishing under grievous burdens; that it may be such a comfort and refreshing to us as watering is to dry and desolate places, which are refreshed and flourish again by the coming in of running streams (Diodati). Drought and barrenness disappear under the showers of Divine blessing; and the Church is quickened with new life and hope.
IV. Because of the irrepressible gladness it occasions. “Then was our mouth filled with laughter, and our tongue with singing” (Psa_126:2). It was like being in a new world. Our deliverance came upon us with such a surprise, that we could not contain ourselves. We burst into a transport of rapture, and laughed and sung in turns with delirious joy. The heathen, who had rejoiced in our captivity, noticed the gladness occasioned by our deliverance, and acknowledged its Divine source. “Then said they among the heathen, The Lord hath done great things for them” (Psa_126:3). How much more is our deliverance from sin and death the theme of endless rejoicing and praise!
V. Because of its evidence of the Divine mightiness. “The Lord hath done great things for us; whereof we are glad” (Psa_126:3). The predictions of Isaiah and Jeremiah were fulfilled (Isa_52:9-10; Jer_33:10-11). The Lord has more pleasure in exerting His power to deliver His people than in creating a world, or in sustaining the whole fabric of existing things.
“’Twas great to speak a world from nought,
’Twas greater to redeem.”
LESSONS:—
1. God is not unmindful of His captive people.
2. Deliverance is near when we least suspect it.
3. Every act of Divine deliverance is an occasion for joyous praise.
SOWING AND REAPING
(Psa_126:5-6)
Sowing and reaping, tears and laughter, are never far asunder in a world like this. The Jews who escaped the captivity of Babylon were not without their trials. The joy of deliverance was sobered by their toils and difficulties. Their journey to Zion was long, wearisome, and full of peril. When they reached their beloved country it was to find it a wilderness waste—Jerusalem and its Temple in ruins. How great must be the labour and sacrifice, and how long the period before the city could be restored and the Temple once more erected. Pestered by violent enemies, and invaded by bands of roaming robbers, it was with trembling the Hebrew husbandman ventured into the field and hastily buried the grain, not knowing whether he or the enemy would reap the harvest.
It is ever so in every work we do for God—the tears of anxious labour give place to the gladness of success. “Toiling, rejoicing, sorrowing; onward through life we go.” Observe—
I. That the time of sowing is often attended with anxiety and sorrow. “They that sow in tears: he that goeth forth and weepeth, bearing precious seed.”
1. Because of the high estimate we have formed of the value of the seed sown. “Precious seed.” The teacher of God’s holy Word, whether from desk or pulpit, cannot be too strongly imbued with the unspeakable value of the Divine treasure which is thus put into earthen vessels. The views that are sometimes caught of the grandeur and appropriateness of the Divine Word are overwhelming; and the human vehicle trembles with fear lest the truth should lose any of its Divine force and meaning in transmission—in the act of sowing.
2. Because of the toil involved in becoming possessed of the seed. The greatest prizes of life are not obtained without pains. The blessing that does the most in elevating and perfecting the human soul, and in conferring the greatest good on others, is secured only after numberless failures and infinite efforts. No wonder that is “precious” to man which has cost him so much. The gardener values the plant the more which has involved so much care in bringing to its present state of perfection and beauty.
3. Because of the meagre results witnessed in comparison with the effort put forth. True worth is not always appreciated. It is the fate of every man who raises himself by his talents and industry above the common level to be abused and hated by those whom he has eclipsed. Joseph was envied by his brethren, and David was persecuted by his. Jeremiah, the weeping prophet, who bewailed the fallen fortunes of Jerusalem, and whose fate was like Cassandra’s, always to speak truth but never to be believed, pathetically exclaimed, “O my mother, thou hast borne me a man of strife!” (Jer_15:10). And it is often cause of bitterest sorrow to the Christian worker that so few accept his testimony, or understand the nature and drift of his most unselfish labours.
II. That the time of reaping is one of inexpressible joy. “Shall reap in joy: Shall doubtless come again with rejoicing, bringing his sheaves with him.”
1. Because it is the realisation of patient hope. The man who blossoms suddenly into a genius has often been toiling and suffering for years in obscurity, though assured in himself his day of triumph would come. There is a kind of prophetic instinct in great minds that tells them of the bright prospects in reserve for them, and whispers to them the secret of their after greatness. In early youth, Joseph saw by anticipation his sheaf higher than all the sheaves of the field, and the sun and moon and the eleven stars bowing down to the soles of his feet. Nelson, stung by the neglect of his superiors to his professional claims, said, “I shall one day have a gazette to myself”—and he had. Raffaelle, in youth, triumphantly exclaimed, “I, too, am a painter;” and posterity endorsed the estimate he had formed of himself. It is with every true work, as with every true worker: patient waiting and working will bear fruit in joyous success.
2. Because it brings blessing to many for whose welfare we have been painfully concerned.
3. Because it is an additional evidence of the Divine faithfulness (Isa_61:11).
LESSONS:—Here is encouragement—1, To the Christian thinker; 2, the true patriot; 3, the faithful preacher; 4, the Sunday-School teacher; 5, the anxious parent.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible1900 · Public DomainOn v1The Jews, when, by God’s mercy, they were once…
Psa 126:2
The Jews, when, by God’s mercy, they were once more settled in the land of promise, gave way to the same feelings of which we are conscious when we are excited by pleasure, by prosperity, by unexpected success. Either mirth must be altogether forbidden to Christians, or it must be regulated by the rules of Christ’s Gospel, like every other part of our daily lives.
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I. Every tendency, and feeling, and desire of which we are conscious was implanted in us by God for some wise and good purpose. The mere fact that our mouth can be filled with laughter seems to prove that God designed us to use the power for good ends. Those ends, no doubt, are such as these: the relaxation and refreshment of the mind after labour or sorrow, or other severe tension; the encouragement of vigorous work by the pleasure attaching to success; the promotion of that spirit of cordial fellowship and goodwill which may be ennobled and sanctified into brotherly kindness and Christian charity. In the Old Testament mirth and laughter are frequently recognised and sanctioned, not in the passage before us only, but in many other places also. And hence we do not hesitate to believe that they are in accordance with God’s will; and therefore our duty as His children and servants is to guard them from evil, just like every other gift, or faculty, or advantage which He has bestowed upon us.
II. But it is plain that the abuses to which they are liable are very numerous. Mirth may intrude into times and places from which it should be excluded; it may degenerate into coarseness, into unkind sarcasm and satire, into irreverence, into mere selfish indulgence and excess. But the habit of mind which is especially the degradation of that cheerfulness permitted by God and the result of its unrestrained enjoyment is undoubtedly frivolity. He who is frivolous regards everything in a ludicrous or trifling aspect, whether it is some high effort of the intellect, some sublime truth or noble action, or the very revelations of Christ’s Gospel. Such is not the condition of him who remembers the duties which he owes to the kind and loving Father who endowed us with the capacity of enjoyment, who knows that his first duty is to serve God and sacrifice his own inclinations, and so accepts laughter and cheerfulness as merciful recreations to the real work of life.
Bishop Cotton, Marlborough Sermons, p. 285.
References: Psa 126:3.—Spurgeon, Morning by Morning, p. 161. Psa 126:5.—Preacher’s Monthly, vol. ix., p. 297.
Psa 126:5-6
I. Notice the significance of the emblem here employed. Husbandry is the oldest, simplest, and most heaven-ordained labour of man. It keeps man in his place as a servant, and exercises patience, obedience, and faith. (1) It is a work of homely, wholesome, patient labour. A man can only get from the soil in the proportion in which he puts into it. (2) Submission. God has made a law, "In the sweat of thy brow thou shalt eat bread." God makes man work in submission to His laws for his daily sustenance. (3) Faith. All husbandry is of faith. The seed is trusted to the bosom of nature. Man must cast the care of it on Him who bears the burden of nature, gives security for all her deposits, and is the Trustee of her every hope.
II. The tearful sowing. Is there a needs-must-be for this, and out of what conditions does it spring? (1) Consider the nature of the seed we sow—precious seed, seed which has cost us much, has cost Christ much, how precious is known only to ourselves and God. The seed we sow in human hearts is just the life-bread of our own souls. We sow in tears, because of the preciousness of the seed we are sowing, every grain of it a trophy and the memorial of a pain. (2) The conditions of the field which we cultivate. Every soul is a veiled sanctuary, a shrine impenetrable, to every other soul. No will of ours can lift the curtain, or break the silence, or search the hidden depths. (3) The seed we sow on human hearts, like seed sown on the waters, vanishes from sight and touch; precious as it was, it is gone from us: our effort can help it no more. We have committed it to One who can watch it, but "whose ways are not as our ways, whose thoughts are not as our thoughts." (4) The most precious culture is that which we bestow on the seed-field of our own spirits, and every seed that is planted must be wet with tears ere it germinates there.
III. The joyful reaping. The compensation for the sowing rests on these facts: (1) Every word and work that comes forth from us, born of the inward life, has not only our life, but God’s life, in it, a portion of the life which is eternal in it; it cannot, it shall not, die. (2) God establishes this law of tearful sowing just that He may lead us to this fruitful and victorious union with Himself. (3) We are not isolated in this work. We belong to an advancing army; we fight in a field of victory; we serve a Master who must push His triumphs until He has fulfilled the largest purpose of His love. (4) We thus realise the full communion with the Saviour; and that is the highest joy of a spirit—"the joy which the world giveth not and taketh not away."
J. Baldwin Brown, Aids to the Development of the Divine Life, No. 2.
I. The first lesson suggested to us here is that we are often called to labour in which we have little joy.
II. The second lesson is that God rewards us according to our fidelity, and not according to our gladness.
III. Our text speaks not only of sheaves for the sowing, but of rejoicing for the tears. The very tears are a seed that shall have a joyful springing; the sorrow shall return again in joy.
I. This text, taken in its largest significance, is to be classed with those passages of Scripture which speak of the reward of good works, and use that reward as a motive to their performance. If, then, it be lawful to speak of reward, we may certainly speak of the husbandman who "goeth forth weeping, bearing precious seed," as "coming again rejoicing, bringing his sheaves with him." It will frequently happen that we have no means of ascertaining that any beneficial results have been produced by our most earnest and disinterested labours; and it is quite possible that no such results have followed, and that they never will follow. And yet even in this extreme case you can only suppose that the retributions of eternity will abundantly prove the statements of our text. To every action will be allotted a recompense, to every sacrifice a reward.
II. The text is a promise which is admirably fitted for preserving us against becoming weary in well-doing. It meets that feeling of despondency which those who labour for God are often tempted to entertain. There must be no such thing as the giving up in despair because hitherto we seem to have been toiling in vain. We cannot tell that it has been in vain. We are rather bound to believe that it has not been in vain. The text should lead us in every case where there seems no result from our labours to examine whether we have faithfully complied with its precept—whether there has been diligence in sowing the seed, and whether it has been "precious seed" we have sown.
H. Melvill, Penny Pulpit, No. 2460.
References: Psa 126:6.—A. Scott, Christian World Pulpit, vol. xix., p. 186; Spurgeon, Sermons, vol.. xv., No. 867; A. C. Price, Christian World Pulpit, vol. vi., p. 206. Psalm 126—S. Baring-Gould, One Hundred Sermon Sketches, p. 86; W. Baird, The Hallowing of our Common Life, p. 31. Psalm 126—S. Cox, The Pilgrim Psalms, p. 132; M. R. Vincent, Gates into the Psalm Country. p. 283; M. Nicholson, Communion with Heaven, p. 152.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v1The grace and faithfulness of His ways.
The grace and faithfulness of His ways.
A song of the ascents.
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Zion’s captivity is turned, and God’s wonderful grace to Israel seems yet almost too great to be believed. Yet it is real; and all the world is speaking of it. The nations have learned to speak of Jehovah, and of the great things He has done; and their hearts echo this with gladness: Jehovah has done great things indeed.
The fourth verse prays for the full accomplishment -probably the entire return now of their scattered tribes, so that the land may receive again the streams of her population; as the dry channels of the south receive in due time the fresh and abundant water. Those dry beds speak of Israel in her time of drought, when her only rain was the tears with which she bedewed the earth; and God has to appoint to His people, because of what they are, such seasons of disciplinary sorrow. Yet not of themselves will these be fruitful. Fruit can only come from the seed which, thrown into the furrows, has in it the new life which is to reward the sower’s toil. And Israel will have had these patient sowers, the "wise," of Daniel’s prophecy, who shall "turn many to righteousness," and whose sheaves shall be brought in with harvest-songs.
So will the grace of God’s ways be manifest, as well as His faithful dealing with His own. In this sense also does it reign through righteousness.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1A song of those who have been redeemed (from…
A song of those who have been redeemed (from exile), and a hopeful prayer for those who have not yet returned.
1. Turned again the captivity of Zion] either, brought back the exiles who returned to Zion, or, turned again the fortunes of Zion, i.e. perhaps, set her free from foreign yoke.
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4. Turn again our captivity] perhaps, 'bring back the exiles.' As the streams in the south] i.e. like the hill streams in the arid S. land of Judah (the Negeb), dry for a time in summer but becoming suddenly swollen torrents in the rains of autumn.
5. A proverb—sow in tears, reap with ringing cries. The reference may be to the difficulties amid which the pioneers of the return from exile had to work: cp. Ezr and Neh.
6. Weepeth] suggestive of the patient labour of the sower. Bearing precious seed] better, 'bearing a measure of seed.' The sower carried the seed in a cloth tied to his body—this cloth full is a 'measure.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v1A Song of degrees
A Song of degrees
See title note; (See Scofield "Psa 120:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1Sowing in Tears, Reaping in Joy.
Sowing in Tears, Reaping in Joy.
A song of degrees, admonishing the believers to praise the Lord for the many evidences of His favor and to pray for its continued manifestation.
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v. 1. When the Lord turned again the captivity of Zion, restoring His people to the Land of Promise after the long years of exile, we were like them that dream. Whether this is a prophecy or a statement of historical fact, it sets forth the indescribable bliss of those who were privileged to return to the Land of Promise.
v. 2. Then was our mouth filled with laughter, in an excess of jubilation, and our tongue with singing, with shouts of exultation; then said they among the heathen, who were informed of the decree of Cyrus permitting the Jews to return to their home country, The Lord hath done great things for them. This word is caught up by the faithful, as expressing their gratitude in the proper manner,
v. 3. The Lord hath done great things for us, in providing this deliverance, altogether without their merit and worthiness, whereof we are glad. But while the first band of returned exiles thus voiced its happiness in hymns of praise to the Lord, others were still sighing for deliverance:
v. 4. Turn again our captivity, O Lord, giving them also an opportunity to return to the Land of Promise, as the streams in the south, as the dry watercourses of the Plains of Judah were renewed with the opening of the rainy season and the entire country burst into blossoms. At the same time even these remaining exiles look forward to a joyful return to the country of their fathers.
v. 5. They that sow in tears, almost with despair in their hearts, the allusion probably being to the tearful return of the exiles and to the rebuilding of the Temple amidst the tears of the people, shall reap in joy, the harvest bringing the Lord’s rich blessings.
v. 6. He that goeth forth and weepeth, walking back and forth in his grief, bearing precious seed, patiently scattering his seed, hopefully laboring in the work given him by the Lord, shall doubtless come again, returning from his labors, with rejoicing, bringing his sheaves with him, God Himself having crowned his patient and hopeful efforts with rich success. It is the same thought which is expressed by St. Paul when he writes: "Let us not be weary in well doing; for in due season we shall reap if we faint not," Gal 6:9. At the same time the entire psalm is typical of the deliverance which awaits all the children of God, when God will turn the captivity of this vale of tears and give to all believers the reward of mercy by permitting them to share in the harvest of the deeds made possible by His mercy, in the blessings which He dispensed from His throne.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv1–2General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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song of ascents
Possible meanings are 1) "song people sang while going up to Jerusalem for a celebration" or 2) "song people sang while going up the steps into the temple" or 3) "song whose words are like steps." See how you translated this in Psalms 120:1
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v1Ps 126 This hymn celebrates Israel’s return from exile…
Ps 126 This hymn celebrates Israel’s return from exile (126:1-3). The psalmist prays for full restoration (126:4-6).
126:1-3 The Lord brought about Israel’s restoration from exile, just as he had brought Israel out of Egypt (114:1). The restoration transformed the weeping of the Lord’s people into laughter and showed the Lord’s character to the nations (9:11; 64:9; Isa 12:4).
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John Calvin 1540 · Public Domain On vv1–2 1. When Jehovah brought back the captivity of Zion,…
1. When Jehovah brought back the captivity of Zion, etc. It is unnatural and forced to suppose, with some expositors, that this is a prediction of what was to come. For my part I have no doubt that the Psalm was composed upon the return of the Jewish people from the Babylonish captivity; and for this reason I have translated the verb בשוב, beshub, in the past tense. Now, whoever was the author of it, Grotius and Amyraldus suppose that it was compiled by Ezra, after the Jews had begun to return from Babylon.
That is, it would be derived from שוב, shrub, he returned; whereas if it is rendered captivity, it is derived from שבה, shabah, he led captive. The English Bible translators seem to have been uncertain whether שיבת, shibath, is to be considered as derived from the first of these verbs or from the second, their reading in the text being, “turned back our captivity,” and their marginal rendering being, “returned the returning.” There is a play upon the words, שוב, “turn,” and שיבת, “captivity.” It is to be observed that the concluding part of the above sentence in the text is from Calvin’s French Commentary. There is nothing to represent it in the Latin Version.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1–2 Their deliverance was as a thing incredible, and therefore…
Their deliverance was as a thing incredible, and therefore took away all excuse of ingratitude.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–3 Psa 126:1 « A Song of degrees. » When…
Psa 126:1 « A Song of degrees. » When the LORD turned again the captivity of Zion, we were like them that dream.
Ver. 1. When the Lord turned again] viz. From Babylon; and therefore that which some translations have in the title, A psalm of David (which is not in the Hebrew) would be left out; for it seemeth to have been penned by Ezra, or some prophet of his time.
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We were like them that dream] Tanta fuit liberationis admirabilitas, so admirable was the deliverance, that we could hardly believe it; as fearing the certainty, and yet hoping the truth. Such a passion was upon Peter when enlarged by the angel, Act 12:7-11; upon the Grecians when set free by Flaminius, the Roman general; Maius gaudium fuit, saith the historian, quam quod universum homines caperent, &c., their joy was too large for their hearts, they scarcely believed their own ears when the crier proclaimed their liberty, but had him say over that sweet word liberty again; they also looked upon one another with wonderment, velut somnii vanam speciem, saith Livy. And such an ecstasy is the new convert in; as was Cyprian, Austin, Bernard; witness their own writings (lib. xxxiii., Cyp. Epist. lib. i., Aug. Confes. lib. vi. cap. 12, Gosr. in Vit. Bernard).
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–2 Turned again the captivity of Zion, i.e. brought the…
Turned again the captivity of Zion, i.e. brought the captive Israelites out of Babylon into their own land.
We were like them that dream; we were so surprised and astonished with the report of such a favour, that we could not believe our own eyes and ears, but thought it to be but a dream or delusion of our own fancies; as is usual in matters of great joy, as Gen 45:26; Luk 24:11; Act 12:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 While the people of Israel were captives in Babylon…
While the people of Israel were captives in Babylon their harps were hung upon the willow-trees, for then God called to weeping and mourning, then he mourned unto them and they lamented; but now that their captivity is turned they resume their harps; Providence pipes to them, and they dance. Thus must we accommodate ourselves to all the dispensations of Providence and be suitably affected with them. And the harps are never more melodiously tunable than after such a melancholy disuse. The long want of mercies greatly sweetens their return. Here is, 1. The deliverance God has wrought for them: He turned again the captivity of Zion. It is possible that Zion may be in captivity for the punishment of her degeneracy, but her captivity shall be turned again when the end is answered and the work designed by it is effected. Cyrus, for reasons of state, proclaimed liberty to God's captives, and yet it was the Lord's doing, according to his word many years before. God sent them into captivity, not as dross is put into the fire to be consumed, but as gold to be refined. Observe, The release of Israel is called the turning again of the captivity of Zion, the holy hill, where God's tabernacle and dwelling-place were; for the restoring of their sacred interests, and the reviving of the public exercise of their religion, were the most valuable advantages of their return out of captivity. 2. The pleasing surprise that this was to them. They were amazed at it; it came so suddenly that at first they were in confusion, not knowing what to make of it, nor what it was tending to: "We thought ourselves like men that dream; we thought it too good news to be true, and began to question whether we were well awake or no, and whether it was not still" (as sometimes it had been to the prophets) "only a representation of it in vision," as St. Peter for a while thought his deliverance was, Act 12:9. Sometimes the people of God are thus prevented with the blessings of his goodness before they are aware. We were like those that are recovered to health (so Dr. Hammond reads it); "such a comfortable happy change it was to us, as life from the dead or sudden ease from exquisite pain; we thought ourselves in a new world." And the surprise of it put them into such an ecstasy and transport of joy that they could scarcely contain themselves within the bounds of decency in the expressions of it: Our mouth was filled with laughter and our tongue with singing. Thus they gave vent to their joy, gave glory to their God, and gave notice to all about them what wonders God had wrought for them. Those that were laughed at now laugh and a new song is put into their mouths. It was a laughter of joy in God, not scorn of their enemies. 3. The notice which their neighbours took of it: They said among the heathen, Jehovah, the God of Israel, has done great things for that people, such as our gods cannot do for us. The heathen had observed their calamity and had triumphed in it, Jer 22:8, Jer 22:9; Psa 137:7. Now they could not but observe their deliverance and admire that. It put a reputation upon those that had been scorned and despised, and made them look considerable; besides, it turned greatly to the honour of God, and extorted from those that set up other gods in competition with him an acknowledgment of his wisdom, power, and providence. 4. The acknowledgments which they themselves made of it, Psa 126:3. The heathen were but spectators, and spoke of it only as matter of news; they had no part nor lot in the matter; but the people of God spoke of it as sharers in it, (1.) With application: "He has done great things for us, things that we are interested in and have advantage by." Thus it is comfortable speaking of the redemption Christ has wrought out as wrought out for us. Who loved me, and gave himself for me. (2.) With affection: "Whereof we are glad. The heathen are amazed at it, and some of them angry, but we are glad." While Israel went a whoring from their God joy was forbidden them (Hos 9:1); but now that the iniquity of Jacob was purged by the captivity, and their sin taken away, now God makes them to rejoice. It is the repenting reforming people that are, and shall be, the rejoicing people. Observe here, [1.] God's appearances for his people are to be looked upon as great things. [2.] God is to be eyed as the author of all the great things done for the church. [3.] It is good to observe how the church's deliverances are for us, that we may rejoice in them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–3 When the Lord turned again the captivity of Zion,....…
When the Lord turned again the captivity of Zion,.... Or returned the Jews from their captivity in Babylon; who are called Zion, from the city of David, built on Mount Zion, which was in Judea, and adjoined to Jerusalem, the metropolis of the kingdom; and because they were the godly who were concerned for Zion in a spiritual sense, or the church of God, and the interest of religion, whose spirits the Lord stirred up to come out of Babylon, upon the proclamation by Cyrus, when those that were more worldly and carnal stayed behind; as also because the chief mercy in returning the captives was the rebuilding the temple on Mount Zion, and the restoration of religious worship; which gave the religious captives in Babylon great concern, Psa 137:1. This deliverance of the captives, though it was by Cyrus as an instrument, yet it was the Lord's work; which he employed him in, and stirred him up to do, and therefore is ascribed to him. And though this is expressed in the past tense, yet it may be put for the future; and be considered as a prophecy of it, and which the following word seems to confirm; and especially the prayer, Psa 126:4; for the return of the captivity seems to require it should: and may not only literally respect the return of the captives in Babylon, but the conversion of the Jews in the latter day, and their deliverance from their present captivity; which is expressed sometimes by the Lord's bringing again Zion, and returning the captivity of the Jews, and their being turned to the Lord, Isa 52:8; and may be applied to spiritual and eternal redemption by Christ, of which the deliverance from Babylon was a type; and is sometimes expressed in the same language, Psa 14:7; and the people redeemed are often signified by Zion, and are by nature captives to sin, Satan, and the law; from whence they are redeemed by Christ, whose work alone it is, Isa 1:27;
we were like them that dream; or "shall be" (p); that is, as persons that know not whether they are asleep or awake; and whether what they see and enjoy is in reality or only a vision, as Peter's deliverance from prison was to him, Act 12:9; When the proclamation by Cyrus was first heard of by the Jews, and they had their liberty upon it, they could hardly tell whether it was a real thing or a vision, and could scarcely believe it for joy; it seemed too good news to be true, as the news of Joseph's being alive was to Jacob, Gen 45:26; and so the appearance of Christ, his resurrection, and redemption by him, were to the disciples, Luk 24:11. The Targum is,
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"we were like the sick that are recovered;''
which sense the word has in Job 39:4; and will be the case of the Jews, when they are converted; who will be recovered out of the sick state and condition in which they now are, and have all their diseases healed, and sins forgiven; yea, their conversion will be as life from the dead, a resurrection of them from their graves, Rom 11:15. The Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, render it, "as those that are comforted"; and the Syriac version, "as those that rejoice"; each of the seasons mentioned being times of comfort and joy: Joseph Kimchi interprets it of the passing away and forgetfulness of affliction and trouble at the time of redemption, like a dream that flies away upon awaking.
(p) "erimus", Musculus, Gejerus, Schmidt; so the Targum, Syr. Arab.
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John Wesley 1765 · Public Domain On v1 This psalm was probably composed by Ezra, at the…
This psalm was probably composed by Ezra, at the return of Israel from Babylon. Those who are returned, are called upon to be thankful; those who still remain there, are prayed for and encouraged, ver. 1-6. A song of degrees.
Turned - Brought the captive Israelites out of Babylon into their own land. Dream - We were so surprized and astonished.
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Adam Clarke 1810 · Public Domain On vv1–3 The joy of the Israelites on their return from…
PSALM CXXVI
The joy of the Israelites on their return from captivity, and
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the effect their deliverance had upon the heathen, 1-3.
The prayer which they had offered up, 4.
The inference they draw from the whole, 5, 6.
NOTES ON PSALM CXXVI
This Psalm is not of David, has no title in the Hebrew or any of the Versions, and certainly belongs to the close of the captivity. It might have been composed by Haggai and Zechariah, as the Syriac supposes; or by Ezra, according to others. It is beautiful, and highly descriptive of the circumstances which it represents.
Verse 1. When the Lord turned again the captivity] When Cyrus published his decree in favour of the Jews, giving them liberty to return to their own land, and rebuild their city and temple.
We were like them that dream.] The news was so unexpected that we doubted for a time the truth of it. We believed it was too good news to be true, and thought ourselves in a dream or illusion. When the Romans had vanquished Philip, king of Macedon, they restored liberty to the Grecian cities by proclamation. It was done at the time of the Isthmian games, and by the crier, who went into the circus to proclaim them; none but the Roman general T. Quintius knowing what was to be done. Multitudes from all Greece were there assembled; and the tidings produced nearly the same effect upon them, according to Livy, that the publication of the decree of Cyrus did on the Jews, according to what is here related by the psalmist. I shall give the substance of this account from the Roman historian. When the Romans had sat down to behold the games, the herald with his trumpet went into the arena, according to custom, to proclaim the several games. Silence being obtained, he solemnly pronounced the following words:-
SENATUS ROMANUS ET T. QUINCIUS IMPERATOR, PHILIPPO REGE MACEDONIBUSQUE DEVICTIS; LIBEROS, IMMUNES, SUIS LEGIBUS ESSE JUBET CORINTHIOS, PHOCENSES, LOCRENSESQUE OMNES, ET INSULAM EUBOEAM, ET MAGNETAS, THESSALOS, PERRHAEBOS, ACHAEOS, PHTHIOTAS.
"The Roman Senate, and T. Quintius the general, having vanquished king Philip and the Macedonians, do ordain that the Corinthians, Phocensians, all the Locrensians, the island of Euboea, the Magnesians, Thessalians, Perrhaebians, Acheans, and Phthiotians, shall be free, be delivered from all taxes, and live according to their own laws."
The effect that this produced on the astonished Grecians who were present, is related by this able historian in a very natural and affecting manner; and some parts of it nearly in the words of the psalmist.
Audita voce praeconis, majus gaudium fuit, quam quod universum homines caperent. Vix satis se credere se quisque audisse: alii alios intueri mirabundi velut somnii vanam speciem: guod ad guemque pertineret, suarum aurium fidei minimum credentes, proximos interrogabant. Revocatur praeco, cum unusquisque non audire, sed videre libertatis suae nuncium averit, iterum pronunciaret eadem. Tum ab certo jam gaudio tantus cum clamore plausus est ortus, totiesque repetitus, ut facile appareret, nihil omnium bonorum multitudini gratius quam LIBERTATEM esse.
T. LIV. Hist., lib. xxiii., c. 32.
This proclamation of the herald being heard, there was such joy, that the people in general could not comprehend it. Scarcely could any person believe what he had heard. They gazed on each other, wondering as if it had been some illusion, similar to a dream; and although all were interested in what was spoken, none could trust his own ears, but inquired each from him who stood next to him what it was that was proclaimed. The herald was again called, as each expressed the strongest desire not only to hear, but see the messenger of his own liberty: the herald, therefore, repeated the proclamation. When by this repetition the glad tidings were confirmed, there arose such a shout, accompanied with repeated clapping of hands, as plainly showed that of all good things none is so dear to the multitude as LIBERTY.
O that God may raise up some other deliverer to save these same cities with their inhabitants, from a worse yoke than ever was imposed upon them by the king of Macedon; and from a servitude which has now lasted three hundred years longer than the captivity of the Israelites in the empire of Babylon!
Constantinople was taken by the Turks in 1453; and since that time till the present, (October, 1822,) three hundred and sixty-nine years have elapsed. Why do the Christian powers of Europe stand by, and see the ark of their God in captivity; the holy name by which they are called despised and execrated; the vilest indignities offered to those who are called Christians, by barbarians the most cruel, ferocious, and abominable that ever disgraced the name of man? Great God, vindicate the cause of the distressed Greeks as summarily, as effectually, as permanently, as thou once didst that of thy oppressed people the Jews! Let the crescent never more fill its horns with a victory, nor with the spoils of any who are called by the sacred name of JESUS: but let it wane back into total darkness; and know no change for the better, till illuminated by the orient splendour of the Sun of righteousness! Amen! Amen!
How signally has this prayer been thus far answered! Three great Christian powers, the British, the French, and the Russian, have taken up the cause of the oppressed Greeks. The Turkish fleet has been attacked in the Bay of Navarino by the combined fleets of the above powers in October, 1827, under the command of the British Admiral, Sir Edward Codrington, and totally annihilated. After which, the Mohammedan troops were driven out of Greece and the Morea; so that the whole of Greece is cleared of its oppressors, and is now under its own government, protected by the above powers.-March, 1829.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1–3 Psa 126:1. When the Lord turned again the captivity…
Psa 126:1. When the Lord turned again the captivity of Zion — Brought the captive Israelites out of Babylon into their own land; we were like them that dream — We were so surprised and astonished at the report of such a favour, and especially when the proclamation went forth, to give us liberty to return to our own country, after so long a captivity, we could scarcely believe our own eyes or ears, but were ready to think it to be but a dream, or illusion of our own fancies. “A restoration so complete, so strange and unlooked for, brought about at once, without any endeavours used on the side of Israel, seemed, in all these respects, as a dream; and the parties concerned, when they saw and heard such things, could scarcely believe themselves to be awake.” The Hebrew, כהלמים, here rendered, as them that dream, is, by Dr. Hammond, and many other expositors, translated, them that are recovered to health; a sense which the word will bear, and may be very proper, as signifying that this wonderful change was like unexpected ease after exquisite pain; or the recovery of health after a very long and tedious sickness; or, as life from the dead. It is with great propriety said, that the Lord turned again their captivity, for that Cyrus should dismiss such a number of captives without money and without price, should issue a decree for them to return to their own country, and to rebuild their city and temple, and especially that he should send them home laden with presents, Ezr 1:1-4; this was evidently the work of Jehovah, who only could thus turn the captivity of Zion.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–3 When the Lord turned again the captivity of Zion…
When the Lord turned again the captivity of Zion - Margin, as in Hebrew, “returned the returning of Zion.” The Hebrew word which is rendered in the text captivity means properly return; and then, those returning. The ancient versions render it captivity. The reference clearly is to those who were returning to Zion, and the psalmist fixes his eye on them as returning, and immediately says that it was the Lord who had thus restored them. The whole was to be traced to God.
We were like them that dream - The Latin Vulgate and the Septuagint render this, “we were comforted.” The meaning is, “It seemed like a dream; we could hardly realize that it was so; it was so marvelous, so good, so full of joy, that we could scarcely believe it was real.” This state of mind is not uncommon, when, in sudden and overpowering joy, we ask whether it can be real; whether it is not all a dream. We fear that it is; we apprehend that it will all vanish away like a dream.
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Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 126
Psalms 126
A Song of Degrees
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When the Lord turned again the captivity of Zion,
We were like men that dream.
2 Then was our mouth filled with laughter,
And our tongue with singing:
Then said they among the heathen,
The Lord hath done great things for them.
3 The Lord hath done great things for us;
Whereof we are glad.
4 Turn again our captivity, O Lord,
As the streams in the south.
5 They that sow in tears
Shall reap in joy.
6 He that goeth forth and weepeth,
Bearing precious seed,
Shall doubtless come again with rejoicing,
Bringing his sheaves with him.
EXEGETICAL AND CRITICAL
Contents and Composition.—In Psa_126:1-3 the poet recalls the rejoicing which filled the hearts and mouths of the Israelites on their return home from captivity, in the midst of the acknowledgment by Gentiles and Jews, that this deliverance was a wonderful and mighty deed of Jehovah. In Psa_126:4-6 he adds a prayer for a like restoration to their homes of their companions who still lingered in captivity, together with the declaration, that a full harvest of joy would grow from such seed sown in tears.
It is impossible to discover any closer approximation to the time of composition than the period in general succeeding the exile. [So the commentators generally agree. Hengstenberg: “The special references are as usual only slightly indicated. The sacred Psalmists were deeply impressed with the conviction that they sung for the Church of all ages. The Psalm always finds a new application in those circumstances of the Church in which joyful hopes, awakened by a previous deliverance, are in danger of being frustrated; it was also composed for the purpose of expressing the feelings of the individual believer, in whom sin threatens, after his first love, to become again powerful. It guides us to prepare, out of the lively realization of the hope already received, a sure foundation for prayer and hope in reference to grace yet to be bestowed.”—J. F. M.]
Psa_126:1-3. It follows from the use of the perfect הִָיינוּ, Psa_126:1 b and 3b, that the bringing back is not represented as about to happen (Isaaki, Aben Ezra, Kimchi, Luther, Geier, et al.), but as already past (Sept., Jerome, Calvin and most recent commentators). It is doubtful whether שִׁיבָה is a tenable form with the transitive signification: leading back, after the analogy of קִיםָה, Lam_3:63 (Aben Ezra), while there also exists the form שּׁוּבָה, Isa_30:15 return=conversion, or with the intransitive sense: return =those returning (Delitzsch and most), or whether we are to assume that it is an old mistake of a copyist and read here, as in Psa_126:4, the familiar phrase שׁוּב שְׁבוּת with 8 codices of Kennicott (the ancient translators, J. D. Mich., De Wette, Olsh., Hupfeld, Böttcher, Hitzig). [Taking the common explanation, Psa_126:1 would be translated: When Jehovah was leading back the returning ones of Zion, we were like dreamers. It will be noticed that the English translators adopted from the ancient versions the view last given above.—J. F. M.] Psa_126:1 b does not refer to a situation in which, like dreamers, they had no control over their senses, that, therefore, they are represented as being beside themselves with joy and in an ecstasy (Hengst.), but to one in which they could hardly consider the reality anything but a dream (Geier, et al.). [Alexander combines the two: “Incredulity may be included, but must not be suffered to exclude all other feelings.”—Perowne and most adopt the latter. In Psa_126:2 a, b, Dr. Moll renders: “Then laughter filled our mouth and rejoicing our tongue,” instead of following the construction in the Heb. text as given correctly in E. V. In this he seems to have been misled by the translation of Delitzsch which he follows pretty closely throughout the Psalm. The freer rendering might be admissible in the plan pursued by D., in which he follows the Hebrew rhythm closely in his German translation; but it is hardly so when it is not necessary to forego the literal rendering.—J. F. M.]
Psa_126:4 prays for great accessions to the population of the Holy Land and for consequent renewal of prosperity, as the Negeb (dryness), that is, the Land of Judah (Gen_20:1) and the country generally lying towards the desert of Sinai represents the same thing in its geographical relations by the rivulets which disappear in summer, and in winter are filled with water from the rains.
Psa_126:5-6 contain a general truth (Mat_5:4; Gal_6:7 f.), but, at the same time also, an historical allusion to the tearful return homewards (Jer_30:15), and the rebuilding of the Temple amidst the tears of the people (Ezr_3:12.) It is not a mere exchange of joy for sorrow (Psa_30:6) but a transformation which depends upon the exercise of patience and a humble working and waiting in hope and faith. The sowing is literally: the drawing, either because the hand draws the seed out of the seed-bag (Clericus, Köster, Hupfeld), or in allusion to the scattering of the seed in long extended furrows (Gesen., Del., Hitzig) Amo_9:13.
[The translation of this word by “precious” in E. V. was a conjecture and has no support.—The infinitive here, with the finite verb, is generally supposed to express continuous action. Hengstenberg translates by simply repeating the finite verb: he goes, he goes. Alexander does the same, but is careful to give the force of the Hebrew future. Delitzsch, whom Dr. Moll follows, renders: he goes back and forward, which is more graphic. But in the conclusion the idea of continuous or even of repeated action is unsuitable, for it expresses the final triumph. And therefore it seems better to give to these expressions the sense which similar constructions often have, of certitude, the fundamental notion being the same, that of emphasis or intensity. See Green, Gr., § 282. Ewald, Gr., § 280 b. The sense will then be: “He surely weeps now as he sows, and he will surely rejoice as he brings in his sheaves.” Or better, “just as surely as he weeps now, so surely shall he rejoice then.” But the text does furnish also in the first member the idea of continuance, so beautifully representing the patience of hope; for the verbs of motion are not the same in both parts. In the former it is הלך: the sower keeps walking along as he works in patience. In the second it is בוא: in the harvest he comes in with his sheaves. Thus viewed, the verse is not only seen to have a greater fulness and beauty of meaning, but the common idea that it is “merely an expansion of the image in Psa_126:5,” (Perowne) is shown to be a misconception. It is in reality an advance upon it. For it declares success to be the necessary result of patient and hopeful, even though sorrowful toil. And it then becomes the exact Old Testament counterpart of Paul’s words: “Let us not be weary in well doing: for in due season we shall reap if we faint not.” The following rendering is therefore suggested:
He surely toils along weeping,
Carrying the burden of seed;
He surely comes in with rejoicing,
Carrying his sheaves.—J. F. M.]
HOMILETICAL AND PRACTICAL
The joyful harvest after tearful sowing: Who assures it? Who receives it? Who awaits it?—We often accompany our working and suffering upon earth with tears, but is their desired fruit given to us? If not, with whom lies the cause?—God’s doings in His Church in their effects upon the world and the Church.
Starke: The spiritual redemption which was effected by Jesus Christ is the Christian’s highest consolation and joy; and the greatest miracle which God ever wrought among men.—God often so deals with His children, that they receive greater blessings than they themselves had hoped for.—It is our duty as Christians to remember before God, in our prayers, those who are in distress and have been wrongly imprisoned.—The tears of true repentance and of sanctified affliction are a precious seed, from which will spring a joyful harvest.—In the kingdom of nature the seed bears after its own kind, but God has a different order for believers in the kingdom of glory. They sow tears and reap joy.—Where nothing is sown, nothing will be harvested.
Luther: The prophet would exhibit a constant truth by the repetition of a little word: they go, they go. For our weeping will not be finished until we are hidden in the tomb, although a short season is given for rest.
Frisch: Know, dear soul, that as long as thou hast to live, and to be a pilgrim in the Babel of this world, it will cost thee many tears in sowing: It costs tears of repentance, as those of David, Peter, and the great sinners. It costs tears of thy ministry as those of David, Jeremiah, Paul, and Christ Himself. It costs tears of supplication, as those of David, whose tears had almost become his meat. It costs tears for the sorrows of others, yes, and of thyself, too. But let none of these things make thee sad. The joy of harvest restores everything to thee.—Rieger: This song contains (1) a joyful declaration of the great deeds of God, as they have been enjoyed by the children of Zion, and have been acknowledged even by strangers; (2) a prayer for the deliverance of those left behind; (3) a word of encouragement to their hearts, to strengthen themselves by patient waiting for the Divine help.—Your mourning shall be turned into joy. But this process of change is that of sowing and reaping.—Richter: Men are often comforted in the midst of, but usually after tears. The true and complete harvest of grace follows only in eternity.—Tears of wickedness and of hypocrisy are not the sowing of grace.—Guenther: We are all sowers. Grant, O Lord, that we may sow Thy seed, even if with many tears, so that the rich harvest of joy may yet be ours.—Diedrich: The more love, the more suffering.—Taube: How great soever the change in the conversion of a sinner is, what is it compared to that which God’s children experience in and by death? Does not that greatest of changes feel like a dream to him that experiences it?—Huyssen: God’s help in the distress of His people: (1) The redemption of the oppressed, and the spirit in which it was effected; (2) the remembrance of it, and the encouragement it gives; (3) its consequences, and the thanks which they demand.—Nitzsch: We will rejoice just in proportion as we suffer.
[Matt. Henry: The harps are never more melodiously tunable than after such a disuse.—The long want of mercies greatly sweetens their return.—There are tears which are themselves the seed that we must sow; tears of sorrow for sin, our own and others; tears of sympathy with the afflicted church; and tears of tenderness in prayer and under the word. These are precious seed, such as the husbandman sows when corn is dear, and he has but little for his family, and therefore weeps to part with it, yet buries it under ground, with the expectation of receiving it again with advantage. Thus doth a good man sow in tears.—They that sow in the tears of godly sorrow, shall reap in the joy of a sealed pardon and a settled peace.—Scott: Let sinners recollect how dreadful their case will be, if they have all their little joy in this mourning world, (Gal_6:6-10).—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1–2 1. Turned… the captivity—An obscure form of speech. In…
1. Turned… the captivity—An obscure form of speech. In the common Hebrew text, When the Lord returned home the returning ones, or, the restoration, deriving שׁיבת, (sheebath,) rendered “captivity,” from שׁוב, (shobh,) to return. But the Septuagint reads αιχμαλωσιαν, and the Vulgate captivitatem, as if they had a text before them which read שׁבית, (shebeeth,) or שׁבות, (shebooth,) “captivity,” (as in Psa_126:4,) from the root שׁבה, (shabah,) to take, or lead away, captive. In this latter sense, also, the Syriac and Targum agree, and the sense of the text evidently requires it. By comparing the Keri (Hebrew marginal readings) in various places, it also appears that the terms are interchangeable, or that the latter is to be preferred, as in our common English text. See Psa_126:4, and the fundamental passage, Deu_30:2-3; Jer_29:14; Eze_16:53.
Like them that dream—The announcement of freedom seemed too joyful to be real. As if they would say, We could hardly believe our senses. We were delirious with delight. See Act_12:9
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–3 1. turned again the captivity of Zion] No doubt…
1. turned again the captivity of Zion] No doubt the restoration from exile in Babylon is meant, whether the literal meaning of the phrase is to bring back the captivity, or to turn the fortunes, i.e. restore the prosperity, of Zion. See note on Psa_53:6; and cp. Psa_14:7; Psa_85:1; Hos_6:11; Amo_9:14. The substantive here however differs in form from that used elsewhere, and if the variation is intentional and not merely a scribe’s error, the meaning may be, When Jehovah brought back those that returned to Zion (R.V. marg.).
we were like them that dream] We could hardly believe that the deliverance was a reality, and not an illusion which would vanish like a dream. Cp. Isa_29:8; Luk_24:41; Act_12:9.
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Polybius and Livy use similar language to describe the joy and astonishment of the Greeks when, after the conquest of Macedonia by T. Quinctius Flamininus in b.c. 196, the freedom of Greece was proclaimed at the Isthmian games. “None could believe that he had really heard aright; men looked at one another in astonishment as if it was the empty illusion of a dream; distrusting the testimony of his own ears, each began to question his neighbour.” Livy xxxiii. 32; cp. Pol. xviii. 29. 7.
1–3. Israel’s rejoicing at the incredible marvel of restoration to its own land.
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Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–2 (1) When the Lord . . .—Literally, In turning…
(1) When the Lord . . .—Literally, In turning by Jehovah the turning of Zion. The phrase is not precisely the same as that in Psa_126:4, which is usual, and offers no difficulty. Here the form of the noun “turning” presents some difficulty; but, after the analogy of a few other words, it can bear the concrete meaning “returned:” when Jehovah brought back the returned of Zion.
Like them that dream.—The LXX. and Vulg. have “as if consoled.” The Hebrew word primarily means “to be fat,” or “fleshy,” and in Isa_38:16 is rendered “recover”—a meaning that would give a good sense here, and which is adopted by the Chaldean paraphrases: “We were like unto such men who have recovered.” On the other hand, the usual rendering suggests that the news of the restoration appeared too good to be true. “Surely you are dreaming” is a common saying. An illustration has been aptly produced in Livy’s description of the feelings of the Greeks when they heard at the Isthmian games (B.C. 196), after the defeat of the Macedonians by T. Flaminius, the proclamation of the herald that they should, by the free gift of the Roman people, retain their liberty. “The joy was too great for men to take it all in. None could well believe that he had heard aright, and they looked on one another in wonder, like the empty show of a dream” (Livy, xxxiii. 32).
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The Pulpit Commentary 1880 · Public Domain On vv1–3 This psalm seems to be a joint thanksgiving and…
This psalm seems to be a joint thanksgiving and complaint, composed soon after the return from the Captivity. It has been said to present an "enigmatical contrast" (Cheyne) in its two portions. But as the "complaint" is first subdued, and then merges into a joy-song (vers. 5, 6), there is really no want of harmony in the composition. The double aspect of the Return its "bitter-sweetness impressed itself upon the nation from an early date. (see Eze_3:9-14)
When the Lord turned again the captivity of Zion; literally, when the Lord turned again the returning of Zion; i.e. "brought back those who returned from the Captivity." We were like them that dream. We could scarce credit our senses; we seemed to be in a happy "dream". (comp. Act_12:9)
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Vers. 1-4. Spiritual bondage.
In the Divine deliverance from spiritual captivity, of which the return from Babylon may be regarded as a type, we have a crowning kindness from his gracious hand. It is said that there is no sensation so exquisitely delightful as that we experience when there is a sudden cessation of acute pain. Similarly, we may say that there is no spiritual joy which is quite equal to that of finding ourselves freed from an intolerable evil. Perhaps there is no moment of such surpassing pleasure as that when one who has long lain in captivity comes out of his prison door and breathes once more the air of freedom. When the Jews found themselves outside Babylon, actually on their way home to Jerusalem, they were like them that dream;" they were lifted up to such ecstasy that they could not believe it was a solid fact; they would not have been surprised if they had awoke to find themselves again in the hands of the heathen. It was too good to be believed, too great a blessing to be realized; it was the surpassing mercy of God, his crowning work of pity and of love. We have, therefore
I THE SUPREME VALUE OF SPIRITUAL DELIVERANCE.
1. We can see what it is for a man to be saved from some one enslaving vice. To what depths of misery and shame does the drunkard go down! in what hateful toils he is held by that cruel craving! There is no object on earth so utterly pitiable as is a man who is bound in the hard bondage of any guilty and degrading habit. The man who is paralyzed, at home, or he who is immured within four narrow walls, is a free man in comparison with such a slave. And when that Divine Redeemer, who came "to preach deliverance to the captives," breaks the bonds which hold him, sets him at large, gives him the victory over his evil passion, so that he is no longer "held in the cords of his own sins," then there is a brightness brought to the life, and a joy given to the heart, that cannot be told in words. "The Lord hath done great things for him," he feels to the depth of his spirit. "The Lord hath done great things for him," his kindred, his neighbors, his true friends, affirm. He will never have occasion for such profound gratitude again.
2. We may all experience what it is to be saved from the bondage of sin itself. Though we may never have known the bitter bondage of any one particular iniquity, yet we have known what it is to be under the power and pressure of sin itself. And sin itself, in its essence, is enslaving. It holds us back from being what we would be, and from doing what we would do in the service of Christ. It fetters the energies and hampers the activities of the human soul. When God, by the power of his Spirit, in the gospel of his Son, gives us spiritual freedom, (see 2Co_3:17 Joh_8:36) we enter in, and we enjoy a precious and noble heritage. God has done great things for us, whereof we are glad. Our own souls rejoice in it. Our neighbors bear witness to it; for our freedom reacts on them; they are the better for it in many ways.
II ONE INVARIABLE ACCOMPANIMENT. The fourth verse of the psalm naturally, if not necessarily, follows the third. How could the returning (or returned) exiles tail to remember those whom they had left behind in the land of bondage? It was not a singular, perhaps not an uncommon, thing for a slave who had escaped from the Southern States, when he had experienced the joys of liberty, to go back again into the country where he might have been captured and held in bondage, running that terrible risk in order to help mother, or sister, or brother, to escape, and to share the blessings which his own soul had tasted.
1. With what holy yearning should we regard our relatives and friends who are still in the bondage of sin!
2. What should we not be prepared to suffer, what toil should we not be willing to undertake on their behalf! 3. How fervently should we pray the prayer of these returning exiles!
HOMILIES BY S. CONWAY Vers. 1-6. "Like them that dream.
I THE DREAM. It was a delightful one.
1. There are many of quite another kind dreams full of trouble, terror, and distress. Many such are recorded in Scripture. (Ge 40 Da 2Jn_1:7:14 Mat_27:19)
2. But this was full of joy and rapture. So unexpected, so wonderful, was Israel"s redemption from exile. They could hardly realize how blessed they were. For it was a reality, not a dream. More often the daylight destroys our dreams; but this joy remained.
3. And their joy was irrepressible. (Ver. 2) How sadly little of such joy do we see in the redeemed people of the Lord today! If they had not been redeemed at all, they could scarcely be more sad.
4. Their joy compelled the confession of God"s goodness to them on the part of heathen nations". A glad Church is ever a conquering Church. A realized redemption will be rejoiced in by the redeemed themselves, and recognized by others yet waiting to be redeemed. The world wants still to see a joyful witness-bearing Church. When such Church is seen, then, perhaps, the millennium will have come. But let each consciously redeemed soul bear its testimony here and now, not waiting for others. It is what ought to be.
II THE DREAM MODIFIED BY THE DAYLIGHT. (Ver. 4) For:
1. The company of exiles who lead come back were but as a handful, as a tiny rill, the wonder of which was that it did not dry up, there was so little of it. Such rills generally did dry up, as the bare water-courses proved. And the company of those returned from Babylon, they were, oh, so few; the great majority were in exile still, and they themselves were threatened with all manner of opposition. (Ezr_4:11-24)
2. Hence there rose up the prayer, "Turn again our captivity," etc.; that is, "Bring back our exiles, O Lord, in such strength and numbers, that it shall be with us as with the slender stream when, by the melting of the mountain snows, its waters are swollen into a full, rapid, mighty torrent, bearing all before it; let there be such an increase for us, thy people." And is not this the very prayer the Church needs today? for the com-puny of God s faithful people, are not they in this desert world but as a handful, a little flock, a tiny rill? Let us each say our "Amen.
III BUT REALIZED AGAIN BY FAITH IN THE PROMISES OF GOD. (Vers. 5, 6) It might be amid drenching rains the sower went forth to cast into the ground his handful of seed, but the promises of God to such as he never failed, and in due time the glad harvest was given. So the devout psalmist looked now on himself and his little company of fellow-exiles, no longer as a tiny rill ready to be dried up and perish, but as the sower"s handful of seed which amid much toil he sowed; but sustained by the sure confidence that the harvest would make amends for all. And for the Christian worker today, the lonely missionary in China, India, Central Africa, and elsewhere; ah! with what tears these servants of God often go forth! But they bear the precious seed, precious in itself, precious in their own experience of its power; and they, too, are sustained, as all true workers for God must be, by the faith that "doubtless," without any possibility of failure, they shall come again to God who sent them forth, bringing with joy the rich results of their present toil and prayer. Let us pray for such sowers let us be such ourselves. S.C.
Vers. 1-6. The history of a soul.
That which was written of and for the returned exiles of Judah lends itself so accurately and beautifully to describe the history of a redeemed soul, that it seems as if that larger and higher history were meant as well as that of Judah. The same words tell of both.
I THE SOUL WAS ONCE A CAPTIVE. Not alone the people of Zion, but every redeemed soul. It was captive once:
1. To the Law of God. That Law which was holy, just, and good, the Law of God"s household, and which for the good of all his children must be maintained; but to that Law the soul was liable, for it had transgressed again and again. Unless, therefore, something was done, the sentence of the Law must he carried out.
2. To sin. The soul was carnal, sold under sin. It yielded itself as a bond slave to serve sin. (Rom_6:16) And this lust makes him captive; yet further:
3. To death. Not merely the death of the body, but, what is far worse, the death of the soul.
II ITS CAPTIVITY WAS BROKEN. From being a captive, he became one of the redeemed of God. Consider:
1. What was done. Sin was forgiven, all the guilt of the past put away. The soul became regenerate, a new heart was given; old things passed away, all things became new; the soul passed from death to life, from the power of Satan unto God.
2. Who did this? It was the Lord"s doing. True, as with Judah, there was cooperation on man"s part. As Judah, so had we to avail ourselves of what God had done. The soul must repent and believe, and turn from dead works to serve the living God. Unless we do this, God"s mercy is in vain for us. But all this does not make it the less true that it was the Lord who turned our captivity; it was his Spirit who prompted all that was done by us; without him it had never been done at all, no part of it.
3. How was it done? Perhaps in no two instances have the same instrumentalities been employed. God has many ways of bringing men to himself. He uses now his providence, now his Word, now his Spirit, and sometimes all of them together. Only the work is done.
III NOTABLE RESULTS FOLLOWED.
1. Surprise. "We were like them that dream". (cf. Luk_24:41) It seemed too good to be true. This a blessed experience, the rapture and delight of the soul when it realizes what God has done for it.
2. Exuberant joy. (Ver. 2, "laughter, singing.") How reasonable this, whether we think of whence we have been saved, from what terrible depths of woe; or whither, to what heights of blessedness; or by what means, the infinite love of God in Christ?
3. Confession on the part of the unsaved world. (Ver. 2) "Then said they among the heathen," etc. Yes, the world will take note, godless men will see that a great change has come.
IV BUT A MORE FULL SALVATION IS YET YEARNED FOR. (Ver. 4) What has been gained is blessedness, but the soul comes soon to see how much more yet is needed. The river of the water of life in him is such a slender stream; he would have it full, flowing, in force and volume like the streams of the south when the mountain snows have melted. Hence the prayer for a second blessing, "Turn again our captivity" (ver. 4). The soul craves a complete salvation, a full deliverance. He would be cleansed from all sin, made pure in heart.
V AND HE IS ENCOURAGED TO SEEK THIS BY THE CONSTANT EXPERIENCE OF THOSE THAT SOW IN TEARS. The pitiless rain and cold may render the toil of the sower hard, but his reward surely comes. So they who with real earnestness of heart seek the fullness of God"s salvation shall surely obtain it. S.C.
HOMILIES BY R. TUCK Ver 1. Turning captivity into liberty.
Is that always, altogether, and necessarily, a good thing? "When the edict of Cyrus went forth allowing the captives to return, it was so unexpected, it was so miraculous, that we deemed the accomplishment of ancient prophecy a dream." "To turn again captivity" is to bring back God"s redeemed ones. Perowne skillfully presents the points of thought and feeling in this psalm. "The first colony of exiles had returned to Palestine. But, after all, what was that little band of settlers which formed the first caravan? It was but as the trickling of a tiny rill in some desert waste. Hence the prayer bursts from the lips of the psalmist, "Bring back our captives like mighty streams, which, swollen by the wintry rains, descend to fertilize the parched and desolate wilderness." Then comes the thought of the many discouragements and oppositions which the first settlers had to encounter; it was a time of sowing in tears. Still, faith could expect a joyful harvest. He who had restored them to the land would assuredly crown his work with blessing.
I CAPTIVITY IS BEST WHILE WE CHERISH SELF-DEPENDENCE, Because it means that we are under the Divine discipline. So long as we are wrong-minded and to be self-trusting is to be wrong-minded the saddest thing that could happen to us is for God to let us alone. That he is smiting us is the all-satisfactory proof that he is intimately concerned for our truest well-being. Until Israel had lost that self-reliance which had wrought such mischief for the nation, it was altogether best in captivity, heavy strain though that was to them. The time our captivity continues is always the Divine measurement of the time necessary for doing the work of our captivity. If true-hearted, we should not desire relief from affliction one moment before God"s time has come. Far better W keep the humiliation and affliction than to keep the self-dependence.
II LIBERTY IS BEST WHEN WE HAVE LEARNED TO DEPEND ON GOD. And that is the lesson to be learned in all captivities and afflictions. Liberty is then best, because the man or the nation knows what to do with it. The victim of the French Revolution, apostrophizing liberty, said, "O Liberty, what crimes are committed in thy name!" Liberty is but captivity of another kind, when man has no principle and rule for his use of it. Restored Israel could have its liberty, because it had learned to lean on God. R.T.
HOMILIES BY C. SHORT Vers. 1-6. Alternations and contrasts in the experiences of life.
"When the Lord turned again the captivity of Zion, we were like them that dream.
I SOME CHANGES SEEM MORE LIKE DREAMS THAN REALITIES. Seem too good or too bad to be true.
1. When they come suddenly. It takes time to adjust ourselves to them as facts and not fictions. And to realize the consequences they bring with them.
2. When they bring or promise more than we ever expected. We sing and laugh as those who have come into an immense fortune. If the change be spiritual, we rejoice like an emancipated slave, and can understand the experience of a Zacchaeus, a Magdalene, or the Philippian jailor.
3. When we are able to trace the change to God. The sense of the presence of God with us always fills us with wonder. "The Lord has done great things for us, whereof we are glad." When strangers see the Divine hand in our history, there is a strengthening of our faith in God. "The heathen said, The Lord hath done great things for them.
II BUT NO CHANGE, HOWEVER GREAT, EXEMPTS US FROM TOIL AND TEARS. (Ver. 4) Begins another strain.
1. It is always incomplete. It does not put an end entirely to the past order of things, nor introduce a completely new order. A terrible war to be fought between the old and the new. The return from Babylon at this time was only partial.
2. Every change for the better or the worse exacts new endurances and trials. We have to go forth bearing precious seed and weeping to sow the seed of a near future, and to pass through the hopes and fears of the anxious husbandman.
3. But all anxious and faithful labor now shall be rewarded with an abundant recompense when God and man shall gather the harvest of the world. (Ver. 6) "Blessed are those who mourn: for they shall be comforted. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–3 Title. A Song of Degrees. This is the seventh…
Title. A Song of Degrees. This is the seventh Step, and we may therefore expect to meet with some special perfection of joy in it; nor shall we look in vain. We see here not only that Zion abides, but that her joy returns after sorrow. Abiding is not enough, fruitfulness is added. The pilgrims went from blessing to blessing in their psalmody as they proceeded on their holy way. Happy people to whom ever ascent was a song, every halt a hymn. Here the trustor becomes a sower: faith works by love, obtains a present bliss, and secures a harvest of delight.
There is nothing in this psalm by which we can decide its date, further than this, that it is a song after a great deliverance from oppression. "Turning captivity" by no means requires an actual removal into banishment to fill out the idea; rescue from any dire affliction or crushing tyranny would be fitly described as "captivity turned." Indeed, the passage is not applicable to captives in Babylon, for it is Zion itself which is in captivity and not a part of her citizens: the holy city was in sorrow and distress; though it could not be removed, the prosperity could be diminished. Some dark cloud lowered over the beloved capital, and its citizens prayed "Turn again our captivity. O Lord."
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This psalm is in its right place and most fittingly follows its predecessor, for as in Ps 125:1-5, we read that the rod of the wicked shall not rest upon the lot of the righteous, we here see it removed from them to their great joy. The word "turn" would seem to be the keynote of the song: it is a Psalm of conversionconversion from captivity; and it may well be used to set forth the rapture of a pardoned soul when the anger of the Lord is turned away from it. We will call it, "Leading captivity captive."
The Psalm divides itself into a narrative (Ps 126:1-2), a song (Ps 126:3), a prayer (Ps 126:4), and a promise (Ps 126:5-6).
Ver. 1. When the Lord turned again the captivity of Zion, we were like them that dream. Being in trouble, the gracious pilgrims remember for their comfort times of national woe which were succeeded by remarkable deliverances. Then sorrow was gone like a dream, and the joy which followed was so great that it seemed too good to be true, and they feared that it must be the vision of an idle brain. So sudden and so overwhelming was their joy that they felt like men out of themselves, ecstatic, or in a trance. The captivity had been great, and great was the deliverance; for the great God himself had wrought it: it seemed too good to be actually true: each man said to himself,
"Is this a dream? O if it be a dream,
Let me sleep on, and do not wake me yet."
It was not the freedom of an individual which the Lord in mercy had wrought, but of all Zion, of the whole nation; and this was reason enough for overflowing gladness. We need not instance the histories which illustrate this verse in connection with literal Israel; but it is well to remember how often it has been true to ourselves. Let us look to the prison houses from which we have been set free. Ah, me, what captives we have been! At our first conversion what a turning again of captivity we experienced. Never shall that hour be forgotten. Joy! Joy! Joy! Since then, from multiplied troubles, from depression of spirit, from miserable backsliding, from grievous doubt, we have been emancipated, and we are not able to describe the bliss which followed each emancipation.
"When God reveal'd his gracious name
And changed our mournful state,
Our rapture seem'd, a pleasing dream,
The grace appeared so great."
This verse will have a higher fulfilment in the day of the final overthrow of the powers of darkness when the Lord shall come forth for the salvation and glorification of his redeemed. Then in a fuller sense than even at Pentecost our old men shall see visions, and our young men shall dream dreams: yea, all things shall be so wonderful, so far beyond all expectation, that those who behold them shall ask themselves whether it be not all a dream. The past is ever a sure prognostic of the future; the thing which has been is the thing that shall be: we shall again and again find ourselves amazed at the wonderful goodness of the Lord. Let our hearts gratefully remember the former loving kindnesses of the Lord: we were sadly low, sorely distressed, and completely past hope, but when Jehovah appeared he did not merely lift us out of despondency, he raised us into wondering happiness. The Lord who alone turns our captivity does nothing by halves: those whom he saves from hell he brings to heaven. He turns exile into ecstasy, and banishment into bliss.
Title. Augustine interprets the title, "A Song of Degrees, i.e. a Song of drawing upwards", of the drawing (going) up to the heavenly Jerusalem. This is right, inasmuch as the deliverance from the captivity of sin and death should in an increased measure excite those feelings of gratitude which Israel must have felt on being delivered from their corporeal captivity; in this respect again is the history of the outward theocracy a type of the history of the church. Augustus F. Tholuck, 1856.
Whole Psalm. In its Christian aspect the psalm represents the seventh of the "degrees" in our ascent to the Jerusalem that is above. The Christian's exultation at his deliverance from the spiritual captivity of sin. H. T. Armfield.
Whole Psalm. In mine opinion they go near to the sense and true meaning of the Psalm who do refer it to that great and general captivity of mankind under sin, death and the devil, and to the redemption purchased by the death and blood shedding of Christ, and published in the Gospel. For this kind of speech which the Prophet useth here is of greater importance than that it may be applied only to Jewish particular captivities. For what great matter was it for these people of the Jews, being, as it were, a little handful, to be delivered out of temporal captivity, in comparison of the exceeding and incomparable deliverance whereby mankind was set at liberty from the power of their enemies, not temporal, but eternal, even from death, Satan and hell itself? Wherefore we take this Psalm to be a prophecy of the redemption that should come by Jesus Christ, and the publishing of the gospel, whereby the kingdom of Christ is advanced, and death and the devil with all the powers of darkness are vanquished. Thomos Stint, in An Exposition onPsalms 124-126, 1621.
Whole Psalm. I believe this psalm is yet once more to be sung in still more joyous strain; once more will the glad tidings of Israel's restoration break upon her scattered tribes, like the unreal shadow of a dream; once more will the inhabitants of the various lands from among whom they come forth exclaim in adoring wonder, "The Lord hath done great things for them", when they see Israelite after Israelite and Jew after Jew, as on that wondrous night of Egypt, with their loins girded, their shoes on their feet, and their staff in their hand, hasting to obey the summons that recalls them to their own loved land! Barton Bouchier (1794-1865), in "Manna in the Heart."
Whole Psalm
When, her sons from bonds redeeming,
God to Zion led the way,
We were like to people dreaming
Thoughts of bliss too bright to stay.
Fill'd with laughter, stood we gazing,
Loud our tongues in rapture sang;
Quickly with the news amazing
All the startled nations rang.
"See Jehovah's works of glory!
Mark what love for them he had!"
"Yes, FOR US! Go tell the story.
This was done, and we are glad."
Lord! thy work of grace completing
All our exiled hosts restore,
As in thirsty channels meeting
Southern streams refreshing pour.
They that now in sorrow weeping
Tears and seed commingled sow,
Soon, the fruitful harvest reaping,
Shall with joyful bosoms glow.
Tho' the sower's heart is breaking,
Bearing forth the seed to shed,
He shall come, the echoes waking,
Laden with his sheaves instead.
William Digby Seymour, in "The Hebrew Psalter. A New Metrical Translation", 1882.
Ver. 1. When the Lord turned again the captivity. As by the Lord's permission they were led into captivity, so only by his power they were set at liberty. When the Israelites had served in a strange land four hundred years, it was not Moses, but Jehovah, that brought them out of the land of Egypt, and out of the house of bondage. In like manner it was he and not Deborah that freed them for Jabin after they had been vexed twenty years under the Canaanites. It was he and not Gideon that brought them out of the hands of the Midianites, after seven years' servitude. It was he and not Jephthah that delivered them from the Philistines and Amorites after eighteen years' oppression. Although in all these he did employ Moses and Deborah, Gideon and Jephthah, as instruments for their deliverance; and so it was not Cyrus's valour, but the Lord's power; not his policy, but God's wisdom, that, overthrowing the enemies, gave to Cyrus the victory, and put it into his heart to set his people at liberty; for he upheld his hands to subdue nations. He did weaken the loins of kings, and did open the doors before him, he did go before him, and made the crooked places straight; and he did break the brazen doors, and burst the iron bars. Isa 45:1-2. John Hume, in "The Jewes Deliverance", 1628.
Ver. 1. In Jehovah's turning (to) the turning of Zion. Meaning to return to the, or meet those returning, as it were, half way. The Hebrew noun denotes conversion, in its spiritual sense, and the verb God's gracious condescension in accepting or responding to it. Joseph Addison Alexander.
Ver. 1. The captivity of Zion. I ask, first, Why of Zion? why not the captivity of Jerusalem, Judah, Israel? Jerusalem, Judah, Israel, were led away captives, no less than Zion. They, the greater and more general; why not the captivity of them, but of Zion? It should seem there is more in Zion's captivity than in the rest, that choice is made of it before the rest. Why? what was Zion? We know it was but a hill in Jerusalem, on the north side. Why is that hill so honoured? No reason in the world but this, that upon it the Temple was built; and so, that Zion is much spoken of, and much made of, it is only for the Temple's sake. For whose sake it is (even for his church), that "the Lord loveth the gates of Zion more than all the dwellings of Jacob" (Ps 87:2); loveth her more, and so her captivity goeth nearer him, and her deliverance better pleaseth him, than all Jacob besides. This maketh Zion's captivity to be mentioned chiefly, as chiefly regarded by God, and to be regarded by his people. As we see it was: when they sat by the waters of Babylon, that which made them weep was, "When we remembered thee, O Zion"; that was their greatest grief. That their greatest grief, and this their greatest joy; Loetati sumus, when news came (not, saith the Psalm, in domos nostras, We shall go everyone to his own house, but) in domun Domini ibimus, "We shall go to the house of the Lord, we shall appear before the God of gods in Zion." Lancelot Andrews, 1555-1626.
Ver. 1. We were like them that dream. That is, they thought it was but mere fantasy and imagination. Sydraeh Simpson, 1658.
Ver. 1. We were like them that dream. Here you may observe that God doth often send succour and deliverance to the godly in the time of their affliction, distress, and adversity; that many times they themselves do doubt of the truth thereof, and think that in very deed they are not delivered, but rather that they have dreamed. Peter, being imprisoned by Herod, when he was delivered by an angel, for all the light that did shine in the prison; though the angel did smite him on the side and raised him up; though he caused the chains to fall off his hands; though he spake to him three several times, Surge, einge, circunda;"Arise quickly, gird thyself, and cast thy garment about thee"; though he conducted him safely by the watches; and though he caused the iron gates to open willingly; yet for all this he was like unto them that dream. "For he wist not that it was true which was done by the angel; but thought he saw a vision": Ac 11:9. When old Jacob was told by his sons that his son Joseph was alive, his heart failed, and he believed them not; but when he had heard all that Joseph had said, and when he saw the chariots that Joseph had sent, then, as it were, raised from a sleep, and awakened from a dream, his spirit revived, and, rejoicing, he cried out, "I have enough; Joseph my son is yet alive."
Lorinus seems to excuse this their distrust, because they were so over ravished with joy, that they misdoubted the true cause of their joy: like the Apostles, who having Christ after his resurrection standing before them, they were so exceedingly joyed, that rejoicing they wondered and doubted; and like the two Marys, when the angel told them of our Saviour Christ's resurrection, they returned from the sepulchre rejoicing, and yet withal fearing. It may be they feared the truth of so glad news, and doubted lest they were deceived by some apparition. John Hume
Ver. 1. We were like them that dream. We thought that we were dreaming; we could hardly believe our eyes, when at the command of Cyrus, king of the Persians, we had returned to our own land. The same thing happened to the Greeks, when they heard that their country, being conquered by the Romans, had been made free by the Roman consul, P. Quinctius Flaminius. Livy says that when the herald had finished there was more good news than the people could receive all at once. They could scarcely believe that they had heard aright. They were looking on each other wonderingly, like sleepers on an empty dream. John Le Clerc Clericus, 1657-1736.
Ver. 1. We were like them that dream, etc. In the lapse of seventy years the hope of restoration to their land, so long deferred, had mostly gone out in despair, save as it rested (in some minds) on their faith in God's promise. The policy of those great powers in the East had long been settled, viz., to break up the old tribes and kingdoms of Western Asia; take the people into far eastern countries, and never let them return. No nation known to history, except the Jews, ever did return to rebuild their ancient cities and homes. Hence this joyous surprise. Henry Cowles, in "The Psalms; with Notes", 1872.
Ver. 1. Like them that dream. It was no dream; it was Jacob's dream become a reality. It was the promise, "I will bring thee back into this land" (Ge 28:15), fulfilled beyond all their hope. William Kay, in "The Psalms, with Notes, chiefly exegetical", 1871.
Ver. 1. We were like them that dream. The words should rather be translated, "We are like unto those that are restored to health." The Hebrew word signifies to recover, or, to be restored to health. And so the same word is translated in Isa 38:1-22, when Hezekiah recovered, he made a psalm of praise, and said, "O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live." It is the same word that is used here. Thus Cajetan, Shindior, and others would have it translated here; and it suits best with the following words, "Then were our mouths filled with laughter, and our tongues with praise." When a man is in a good dream, his mouth is not filled with laughter, nor his tongue with praise: if a man be in a bad dream, his mouth is not filled with laughter, nor his tongue with praise; but when a man is restored to health after a great sickness, it is so. William Bridge, 1600-1670.
Ver. 1.
1. Sunny memories of what the Lord did, "he turned again the captivity", etc.
2. Singular impressions, we could not believe it to be true.
3. Special discoveriesit was true, abiding, etc.
Ver. 1. A comparison and a contrast.
1. The saved like them that dream.
a) In the strangeness of their experience.
b) In the ecstasy of their joy.
2. The saved unlike them that dream.
a) In the reality of their experience. Dreams are unsubstantial things, but "the Lord turned" an actual fact.
b) In their freedom from disappointment. No awakening to find it "but a dream": see Isa 29:8.
3. In the endurance of their joy. The joy of dreams is soon forgotten, but this is "everlasting joy." W. H. J. P.
Psalms 126:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1–3 When the Lord turned again the captivity of Zion.
Psa_126:1-6
When the Lord turned again the captivity of Zion.
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A political fact that is emblematic, and a human experience that is common
I. A political fact, emblematic of moral restoration. The political fact here celebrated is the return of the Jews from Babylonian thraldom, through the interposition of Cyrus.
1. The political restoration was great. It was a restoration from exile, bondage, and destitution of religious privileges. And are not souls in their unregenerate state exiles alienated from the commonwealth of Israel, slaves carnally sold under sin, destitute of true religion, without God and without hope in the world?
2. It was Divine. Who else can effect the salvation of the soul?
II. A human experience common to most men.
1. A great difficulty to realize at once a great and unexpected event (verse 1). There is mercy in this. Could we fully realize such events as they occur, our nervous systems would be shattered, our mental powers would be paralyzed. Thank God for this dreaming faculty, a faculty which weakens the force of terrible events.
2. The irrepressibility of strong emotions (verse 2). There are emotions to which souls are susceptible that cannot always be suppressed; they are electric, and must break in thunder and flash in lightning. These emotions are useful, they clarify the atmosphere and bring in the sunny and serene.
3. The inspiring force of success (verse 2).
4. Love for others increasing with increased blessings (verse 4). He who practically appreciates the blessings he receives from Heaven will desire that others may participate in the same. He who is good will do good, he who is truly pious will be philanthropic.
5. True happiness comes out of suffering (verse 5).
(1) It comes out of the sufferings of others. How much of the enjoyments of the men of this age have come out of the sorrows and tears of the men of past generations!
(2) It comes out of the sufferings of ourselves. Godly repentance is the essential condition of spiritual enjoyment. Through much tribulation, etc.
6. Genuine work for others, however painful, will be prosperous (verse 6).
(1) Philanthropic acts are seeds. There is a germinic life in every noble act, a life capable of indefinite multiplication.
(2) The sowing of these seeds is often very painful. Sow in tears. Parents, ministers, missionaries, all will attest this.
(3) However painful, their harvest will reward the sower amply. They will yield sheaves. They fall into the soil of human souls, and this soil is fecundant and imperishable. (Homilist.)
Captivity and deliverance: -
I. Our state by nature.
1. Captivity to sin.
2. Captivity to the law.
II. Our deliverance. The regenerating Spirit does not create in us new faculties. He rather purifies the old. He gives a right tendency and direction to those which already exist, and causing the wandering affections to flow in their proper channel. One immediate result of this Divine work is that of our being turned again unto God.
III. The emotions by which this deliverance is accompanied.
1. The emotions which are produced in the bosom of those whose captivity is turned again.
(1) Surprise. To feel that sin which had hitherto exercised so powerful a sway over our hearts, and found us at all times so easy a prey, has now no more dominion over us; is not this matter of surprise? To find that Satan, that cruel taskmaster, who had so long led us captive at will, has lost his tyrant-power, and is now beaten down beneath our feet; is not this matter of surprise?
(2) Joy. Because Satan is foiled. Because the soul is saved. Because the glory of God is secured.
(3) Praise.
2. The emotion which is produced in the mind of those who merely observe this deliverance. (John Gaskin, M. A.)
Captivity turned
I. The captivity of Zion.
1. A degraded state.
2. A wretched state.
3. A guilty state.
4. A helpless state.
II. Deliverance from captivity.
1. Cyrus was a type of Christ, the great spiritual Deliverer; and if we are ever brought out of our spiritual bondage we must be content to owe our liberty to Him alone.
2. This deliverance is openly proclaimed and freely offered.
3. None are excluded.
III. the feelings with which they received the tidings of this deliverance.
1. Joy.
2. Manifested in praise.
3. Prayer. (R. Davies, M. A.)
A psalm of deliverance
Luther refers to the great and universal captivity of men under hell and the devil, and says it was a small matter for the Jews to be delivered from their bondage compared to our deliverance from these enemies. Sure I am that when the Lord so suddenly and wonderfully, and beyond their expectation, turned their captivity and took them home, our friends were, on that morning,. like men that dreamed, even those who had good understanding of the promises. To be delivered in the awful moment of death from sin, and sorrow, and pain, to enter in at the gates of the city with the sound of trumpets in their ears, must have seemed to them a too blessed dream. We know the men and women of whom we speak, and we know something of how happy they must be now. Loyal as they were to us and home, we know their roots were struck deep in another homo than ours. While they sat with silent harps by the rivers of Babylon, they thought of the sweetness, the beauty and blessedness of that far-off city. We saw them as if they were in a dream, and we could not hide from ourselves how ripe they were to have their captivity turned. Neither can all the sorceries and incantations of the great Babylon so intoxicate and seduce us, but that we shall take our places with them. Can it be that they have forgotten us? Are they so full of joy and so happy that this world and those they loved before never come into their minds? No, we cannot believe it. They have not forgotten us. They are now priests to God, and sometimes we can almost read our own names on their breastplates. As often as the High Priest says, Father, I wish that they may be with Me where I am, we may hear them cry, Amen. While they were yet on this earth, when they saw a new sight, or read a new book, or heard a good sermon, have we not their letters at home where they write, I thought all the time of you. I did not half enjoy them because you were not there. I must stand on that hill-top, see that gallery, read that new book again with you? And as they walk the streets of the New Jerusalem this night thinking of us, they ask, How long shall it be? When shall it be? They think how our hearts will swell at the sound of the trumpets; and as they walk by the living waters, they cry, O that they were hero to share my cup! Too literal critics find an enigmatical contradiction between the beginning and, the end of this psalm; but there is no enigma here. The hands of the redeemed trembled on the harp-strings when they thought of those they had left behind. It was not for those who pined in their captivity for whom they feared, but for those who prospered. John Calvin says that Daniel raised his banner in Babylon that believers might hold themselves in readiness to return. Paul has given us a banner with words inscribed in blood and gold, for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, and as it waves in the wind, we see on the reverse scroll (2Co_5:1). (A. Whyfe, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 126
Psalms 126
As in Psalms 85, the poets point of view here is in the midst of a partial restoration of Israel. In Psa_126:1-3 he rejoices over its happy beginning, while in Psa_126:4-6 he prays for and confidently expects its triumphant completion. Manifestly the circumstances fit the period to which most of these pilgrim psalms are to be referred-namely, the dawn of the restoration from Babylon. Here the pressure of the difficulties and hostility which the returning exiles met is but slightly expressed. The throb of wondering gratitude is still felt; and though tears mingle with laughter, and hard work which bears no immediate result has to be done, the singers confidence is unfaltering. His words set a noble example of the spirit in which inchoate deliverances should be welcomed, and toil for their completion encountered with the lightheartedness which is folly if it springs from self-trust, but wisdom and strength if its ground is the great things which Jehovah has begun to do.
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The word in Psa_126:1 rendered captives is capable of other meanings. It is an unusual form, and is probably an error for the more common word which occurs in Psa_126:4. It is most probable that the expressions should be identical in both instances, though small changes in a refrain are not infrequent. But if this correction is adopted, there is room for difference of opinion as to the meaning of the phrase. Cheyne, with the support of several other commentators, takes the phrase to mean "turn the fortunes" (lit., a turning), but allows that the "debate is not absolutely closed." {Critical Note Psa_14:7} The ordinary rendering is, however, more natural "captivity" being the mass of captives. Others would regard the two words in Psa_126:1 and Psa_126:4 as different, and render the former "those who return" (Delitzsch) or "the returned" (Perowne).
Sudden and great revolutions for the better have for their first effect bewilderment and a sense of unreality. Most men have some supreme moment of blessedness in their memories with which they were stunned; but, alas! it is oftener the rush of unexpected miseries that makes them wonder whether they are awake or dreaming. It is not lack of faith, but slowness in accommodating oneself to surprising new conditions, which makes these seem unreal at first. "The sober certainty of waking bliss" is sweeter than the first raptures. It is good to have had such experience of walking, as it were, on air: but it is better to plant firm feet on firm ground.
The mood of the first part of this little psalm is momentary; but the steadfast toil amid discouragements, not uncheered by happy confidence, which is pictured in the second part, should be the permanent temper of those who have once tasted the brief emotion. The jubilant laughter and ringing cries with which the exiles streamed forth from bondage, and made the desert echo as they marched, witnessed to the nations that Jehovah had magnified His dealings with them. Their extorted acknowledgment is caught up triumphantly by the singer. He, as it were, thanks the Gentiles for teaching him that word. There is a world of restrained feeling, all the more impressive for the simplicity of the expression, in that quiet "We became glad." When the heathen attested the reality of the deliverance, Israel became calmly conscious of it. These exclamations of envious onlookers sufficed to convince the returning exiles that it was no dream befooling them. Tumultuous feeling steadied itself into conscious joy. There is no need to say more. The night of weeping was past, and Joy was their companion in the fresh morning light.
But the work was but partly done. Difficulties and hardships were not abolished from the world, as Israel had half expected in the first flush of joy. We all are apt to think so, when some long wished and faintly hoped for good is ours at last. But not such is the Divine purpose for any life here. He gives moments of untroubled joy, when no cloud stains the blue and all the winds are still, in order to prepare us for toil amid tempests and gloomy skies. So the second half of the psalm breathes petitions for the completion of the Restoration, and animates the returned exiles with assurances that, whatever may be their toils, and however rough the weather in which they have to sow the seed, and however heavy the hearts with which they do it, "the slow result of winter showers" is sure. Lessons of persevering toil, of contented doing of preparatory work, of confidence that no such labour can fail to be profitable to the doer and to the world, have been drawn for centuries from the sweet words of this psalm. Who can tell how many hearts they have braced, how much patient toil they have inspired? The psalmist was sowing seed, the fruit of which he little dreamed of, when he wrote them, and his sheaves will be an exceeding weight indeed.
The metaphor in Psa_126:4 brings before the imagination the dried torrent beds in the arid Negeb, or Southland, which runs out into the Arabian desert. Dreary and desolate as these dried wadies lie bleaching in the sunshine, so disconsolate and lonely had the land been without inhabitants. The psalmist would fain see, not the thin trickle of a streamlet, to which the returned captives might be compared, but a full, great rush of rejoicing fellow countrymen coming back, like the torrents that fill the silent watercourses with flashing life.
He prays, and he also prophesies "They who sow with tears" are the pioneers of the return, to whom he belonged. Psa_126:6-7 merely expand the figure of Psa_126:5 with the substitution of the image of a single husbandman for the less vivid, clear cut plural. The expression rendered "handful of seed" means literally a "draught of seed"-i.e., the quantity taken out of the basket or cloth at one grasp, in order to be sown. It is difficult to convey the force of the infinitives in combination with participles and the finite verb in Psa_126:6. But the first half of the verse seems to express repeated actions on the part of the husbandman, who often goes forth to sow, and weeps as he goes; while the second half expresses the certainty of his glad coming in with his arms full of sheaves. The meaning of the figure needs no illustration. It gives assurances fitted to animate to toil in the face of dangers without, and in spite of a heavy heart-namely, that no seed sown and watered with tears is lost; and further, that, though it often seems to be the law for earth that one soweth and another reapeth, in deepest truth "every man shall receive his own reward, according to his own labour," inasmuch as, hereafter, if not now, whatsoever of faith and toil and holy endeavour a man soweth, trusting to God to bless the springing thereof, that shall he also reap, In the highest sense and in the last result the prophets great words are ever true: "They shall not plant, and another eat, for My chosen shall long enjoy the work of their hands". {Isa_65:22}
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 This Psalm was penned with reference to some great…
INTRODUCTION
This Psalm was penned with reference to some great deliverance of the people of God out of bondage and distress, most likely their return out of Babylon in Ezra’s time. It is very beautiful and highly descriptive of the circumstances which it represents. The liberation of the captive Hebrews was a type of the redemption of the human race, and the return to Zion of such as improved their opportunity a figure of the salvation of believers.
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DELIVERANCE A THEME FOR JOYOUS SONG
(Psa_126:1-4)
I. Because of the misery from which it emancipates. “The Lord turned again the captivity of Zion” (Psa_126:1). To a free and privileged people it is a painful indignity to be robbed of liberty and treated as slaves. Though the captivity of the Jews in Babylon might not be marked by any acts of cruelty, it was suffering keen enough to feel they were in bondage at all. But, lo! how real, how degrading, how miserable is the slavery of sin. To liberate from sin is a Divine work. The LORD must turn again our captivity.
II. Because of its unexpectedness. “We were like them that dream” (Psa_126:1). The deliverance was so unlooked for, and came upon them with such a surprise that it seemed more an illusion than a reality. But when the full meaning of the event dawned upon them, their joy knew no bounds. A similar incident is recorded by Livy, when the Romans, having conquered Philip of Macedon, restored liberty to all the Grecian cities. The proclamation was made by the herald in the midst of the circus when a vast multitude of the Greeks were assembled to witness the Isthmian games. The people were so stunned with the news that they could scarcely believe their own ears. They “were like them that dream.” But when, at their request, the proclamation was repeated, and the glad tidings thus confirmed, they shouted and clapped their hands with such vigour as showed how heartily they appreciated the blessing of liberty. The Lord often surprises and gladdens His people with His marvellous deliverances.
III. Because of its reviving effects. “Turn again our captivity, O Lord, as the streams of the South” (Psa_126:4). Accomplish our deliverance, as well in delivering of our brethren which are yet remaining in Babylon, as in fulfilling of ours, who yet lie languishing under grievous burdens; that it may be such a comfort and refreshing to us as watering is to dry and desolate places, which are refreshed and flourish again by the coming in of running streams (Diodati). Drought and barrenness disappear under the showers of Divine blessing; and the Church is quickened with new life and hope.
IV. Because of the irrepressible gladness it occasions. “Then was our mouth filled with laughter, and our tongue with singing” (Psa_126:2). It was like being in a new world. Our deliverance came upon us with such a surprise, that we could not contain ourselves. We burst into a transport of rapture, and laughed and sung in turns with delirious joy. The heathen, who had rejoiced in our captivity, noticed the gladness occasioned by our deliverance, and acknowledged its Divine source. “Then said they among the heathen, The Lord hath done great things for them” (Psa_126:3). How much more is our deliverance from sin and death the theme of endless rejoicing and praise!
V. Because of its evidence of the Divine mightiness. “The Lord hath done great things for us; whereof we are glad” (Psa_126:3). The predictions of Isaiah and Jeremiah were fulfilled (Isa_52:9-10; Jer_33:10-11). The Lord has more pleasure in exerting His power to deliver His people than in creating a world, or in sustaining the whole fabric of existing things.
“’Twas great to speak a world from nought,
’Twas greater to redeem.”
LESSONS:—
1. God is not unmindful of His captive people.
2. Deliverance is near when we least suspect it.
3. Every act of Divine deliverance is an occasion for joyous praise.
SOWING AND REAPING
(Psa_126:5-6)
Sowing and reaping, tears and laughter, are never far asunder in a world like this. The Jews who escaped the captivity of Babylon were not without their trials. The joy of deliverance was sobered by their toils and difficulties. Their journey to Zion was long, wearisome, and full of peril. When they reached their beloved country it was to find it a wilderness waste—Jerusalem and its Temple in ruins. How great must be the labour and sacrifice, and how long the period before the city could be restored and the Temple once more erected. Pestered by violent enemies, and invaded by bands of roaming robbers, it was with trembling the Hebrew husbandman ventured into the field and hastily buried the grain, not knowing whether he or the enemy would reap the harvest.
It is ever so in every work we do for God—the tears of anxious labour give place to the gladness of success. “Toiling, rejoicing, sorrowing; onward through life we go.” Observe—
I. That the time of sowing is often attended with anxiety and sorrow. “They that sow in tears: he that goeth forth and weepeth, bearing precious seed.”
1. Because of the high estimate we have formed of the value of the seed sown. “Precious seed.” The teacher of God’s holy Word, whether from desk or pulpit, cannot be too strongly imbued with the unspeakable value of the Divine treasure which is thus put into earthen vessels. The views that are sometimes caught of the grandeur and appropriateness of the Divine Word are overwhelming; and the human vehicle trembles with fear lest the truth should lose any of its Divine force and meaning in transmission—in the act of sowing.
2. Because of the toil involved in becoming possessed of the seed. The greatest prizes of life are not obtained without pains. The blessing that does the most in elevating and perfecting the human soul, and in conferring the greatest good on others, is secured only after numberless failures and infinite efforts. No wonder that is “precious” to man which has cost him so much. The gardener values the plant the more which has involved so much care in bringing to its present state of perfection and beauty.
3. Because of the meagre results witnessed in comparison with the effort put forth. True worth is not always appreciated. It is the fate of every man who raises himself by his talents and industry above the common level to be abused and hated by those whom he has eclipsed. Joseph was envied by his brethren, and David was persecuted by his. Jeremiah, the weeping prophet, who bewailed the fallen fortunes of Jerusalem, and whose fate was like Cassandra’s, always to speak truth but never to be believed, pathetically exclaimed, “O my mother, thou hast borne me a man of strife!” (Jer_15:10). And it is often cause of bitterest sorrow to the Christian worker that so few accept his testimony, or understand the nature and drift of his most unselfish labours.
II. That the time of reaping is one of inexpressible joy. “Shall reap in joy: Shall doubtless come again with rejoicing, bringing his sheaves with him.”
1. Because it is the realisation of patient hope. The man who blossoms suddenly into a genius has often been toiling and suffering for years in obscurity, though assured in himself his day of triumph would come. There is a kind of prophetic instinct in great minds that tells them of the bright prospects in reserve for them, and whispers to them the secret of their after greatness. In early youth, Joseph saw by anticipation his sheaf higher than all the sheaves of the field, and the sun and moon and the eleven stars bowing down to the soles of his feet. Nelson, stung by the neglect of his superiors to his professional claims, said, “I shall one day have a gazette to myself”—and he had. Raffaelle, in youth, triumphantly exclaimed, “I, too, am a painter;” and posterity endorsed the estimate he had formed of himself. It is with every true work, as with every true worker: patient waiting and working will bear fruit in joyous success.
2. Because it brings blessing to many for whose welfare we have been painfully concerned.
3. Because it is an additional evidence of the Divine faithfulness (Isa_61:11).
LESSONS:—Here is encouragement—1, To the Christian thinker; 2, the true patriot; 3, the faithful preacher; 4, the Sunday-School teacher; 5, the anxious parent.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 The Jews, when, by God’s mercy, they were once…
Psa 126:2
The Jews, when, by God’s mercy, they were once more settled in the land of promise, gave way to the same feelings of which we are conscious when we are excited by pleasure, by prosperity, by unexpected success. Either mirth must be altogether forbidden to Christians, or it must be regulated by the rules of Christ’s Gospel, like every other part of our daily lives.
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I. Every tendency, and feeling, and desire of which we are conscious was implanted in us by God for some wise and good purpose. The mere fact that our mouth can be filled with laughter seems to prove that God designed us to use the power for good ends. Those ends, no doubt, are such as these: the relaxation and refreshment of the mind after labour or sorrow, or other severe tension; the encouragement of vigorous work by the pleasure attaching to success; the promotion of that spirit of cordial fellowship and goodwill which may be ennobled and sanctified into brotherly kindness and Christian charity. In the Old Testament mirth and laughter are frequently recognised and sanctioned, not in the passage before us only, but in many other places also. And hence we do not hesitate to believe that they are in accordance with God’s will; and therefore our duty as His children and servants is to guard them from evil, just like every other gift, or faculty, or advantage which He has bestowed upon us.
II. But it is plain that the abuses to which they are liable are very numerous. Mirth may intrude into times and places from which it should be excluded; it may degenerate into coarseness, into unkind sarcasm and satire, into irreverence, into mere selfish indulgence and excess. But the habit of mind which is especially the degradation of that cheerfulness permitted by God and the result of its unrestrained enjoyment is undoubtedly frivolity. He who is frivolous regards everything in a ludicrous or trifling aspect, whether it is some high effort of the intellect, some sublime truth or noble action, or the very revelations of Christ’s Gospel. Such is not the condition of him who remembers the duties which he owes to the kind and loving Father who endowed us with the capacity of enjoyment, who knows that his first duty is to serve God and sacrifice his own inclinations, and so accepts laughter and cheerfulness as merciful recreations to the real work of life.
Bishop Cotton, Marlborough Sermons, p. 285.
References: Psa 126:3.—Spurgeon, Morning by Morning, p. 161. Psa 126:5.—Preacher’s Monthly, vol. ix., p. 297.
Psa 126:5-6
I. Notice the significance of the emblem here employed. Husbandry is the oldest, simplest, and most heaven-ordained labour of man. It keeps man in his place as a servant, and exercises patience, obedience, and faith. (1) It is a work of homely, wholesome, patient labour. A man can only get from the soil in the proportion in which he puts into it. (2) Submission. God has made a law, "In the sweat of thy brow thou shalt eat bread." God makes man work in submission to His laws for his daily sustenance. (3) Faith. All husbandry is of faith. The seed is trusted to the bosom of nature. Man must cast the care of it on Him who bears the burden of nature, gives security for all her deposits, and is the Trustee of her every hope.
II. The tearful sowing. Is there a needs-must-be for this, and out of what conditions does it spring? (1) Consider the nature of the seed we sow—precious seed, seed which has cost us much, has cost Christ much, how precious is known only to ourselves and God. The seed we sow in human hearts is just the life-bread of our own souls. We sow in tears, because of the preciousness of the seed we are sowing, every grain of it a trophy and the memorial of a pain. (2) The conditions of the field which we cultivate. Every soul is a veiled sanctuary, a shrine impenetrable, to every other soul. No will of ours can lift the curtain, or break the silence, or search the hidden depths. (3) The seed we sow on human hearts, like seed sown on the waters, vanishes from sight and touch; precious as it was, it is gone from us: our effort can help it no more. We have committed it to One who can watch it, but "whose ways are not as our ways, whose thoughts are not as our thoughts." (4) The most precious culture is that which we bestow on the seed-field of our own spirits, and every seed that is planted must be wet with tears ere it germinates there.
III. The joyful reaping. The compensation for the sowing rests on these facts: (1) Every word and work that comes forth from us, born of the inward life, has not only our life, but God’s life, in it, a portion of the life which is eternal in it; it cannot, it shall not, die. (2) God establishes this law of tearful sowing just that He may lead us to this fruitful and victorious union with Himself. (3) We are not isolated in this work. We belong to an advancing army; we fight in a field of victory; we serve a Master who must push His triumphs until He has fulfilled the largest purpose of His love. (4) We thus realise the full communion with the Saviour; and that is the highest joy of a spirit—"the joy which the world giveth not and taketh not away."
J. Baldwin Brown, Aids to the Development of the Divine Life, No. 2.
I. The first lesson suggested to us here is that we are often called to labour in which we have little joy.
II. The second lesson is that God rewards us according to our fidelity, and not according to our gladness.
III. Our text speaks not only of sheaves for the sowing, but of rejoicing for the tears. The very tears are a seed that shall have a joyful springing; the sorrow shall return again in joy.
A. Mackennal, Christ’s Healing Touch, p. 30.
Reference: Psa 126:5, Psa 126:6.— Clergyman’s Magazine, vol. iii., p. 167.
Psa 126:6
I. This text, taken in its largest significance, is to be classed with those passages of Scripture which speak of the reward of good works, and use that reward as a motive to their performance. If, then, it be lawful to speak of reward, we may certainly speak of the husbandman who "goeth forth weeping, bearing precious seed," as "coming again rejoicing, bringing his sheaves with him." It will frequently happen that we have no means of ascertaining that any beneficial results have been produced by our most earnest and disinterested labours; and it is quite possible that no such results have followed, and that they never will follow. And yet even in this extreme case you can only suppose that the retributions of eternity will abundantly prove the statements of our text. To every action will be allotted a recompense, to every sacrifice a reward.
II. The text is a promise which is admirably fitted for preserving us against becoming weary in well-doing. It meets that feeling of despondency which those who labour for God are often tempted to entertain. There must be no such thing as the giving up in despair because hitherto we seem to have been toiling in vain. We cannot tell that it has been in vain. We are rather bound to believe that it has not been in vain. The text should lead us in every case where there seems no result from our labours to examine whether we have faithfully complied with its precept—whether there has been diligence in sowing the seed, and whether it has been "precious seed" we have sown.
H. Melvill, Penny Pulpit, No. 2460.
References: Psa 126:6.—A. Scott, Christian World Pulpit, vol. xix., p. 186; Spurgeon, Sermons, vol.. xv., No. 867; A. C. Price, Christian World Pulpit, vol. vi., p. 206. Psalm 126—S. Baring-Gould, One Hundred Sermon Sketches, p. 86; W. Baird, The Hallowing of our Common Life, p. 31. Psalm 126—S. Cox, The Pilgrim Psalms, p. 132; M. R. Vincent, Gates into the Psalm Country. p. 283; M. Nicholson, Communion with Heaven, p. 152.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The grace and faithfulness of His ways.
The grace and faithfulness of His ways.
A song of the ascents.
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Zion’s captivity is turned, and God’s wonderful grace to Israel seems yet almost too great to be believed. Yet it is real; and all the world is speaking of it. The nations have learned to speak of Jehovah, and of the great things He has done; and their hearts echo this with gladness: Jehovah has done great things indeed.
The fourth verse prays for the full accomplishment -probably the entire return now of their scattered tribes, so that the land may receive again the streams of her population; as the dry channels of the south receive in due time the fresh and abundant water. Those dry beds speak of Israel in her time of drought, when her only rain was the tears with which she bedewed the earth; and God has to appoint to His people, because of what they are, such seasons of disciplinary sorrow. Yet not of themselves will these be fruitful. Fruit can only come from the seed which, thrown into the furrows, has in it the new life which is to reward the sower’s toil. And Israel will have had these patient sowers, the "wise," of Daniel’s prophecy, who shall "turn many to righteousness," and whose sheaves shall be brought in with harvest-songs.
So will the grace of God’s ways be manifest, as well as His faithful dealing with His own. In this sense also does it reign through righteousness.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 A song of those who have been redeemed (from…
A song of those who have been redeemed (from exile), and a hopeful prayer for those who have not yet returned.
1. Turned again the captivity of Zion] either, brought back the exiles who returned to Zion, or, turned again the fortunes of Zion, i.e. perhaps, set her free from foreign yoke.
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4. Turn again our captivity] perhaps, 'bring back the exiles.' As the streams in the south] i.e. like the hill streams in the arid S. land of Judah (the Negeb), dry for a time in summer but becoming suddenly swollen torrents in the rains of autumn.
5. A proverb—sow in tears, reap with ringing cries. The reference may be to the difficulties amid which the pioneers of the return from exile had to work: cp. Ezr and Neh.
6. Weepeth] suggestive of the patient labour of the sower. Bearing precious seed] better, 'bearing a measure of seed.' The sower carried the seed in a cloth tied to his body—this cloth full is a 'measure.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v1 A Song of degrees
A Song of degrees
See title note; (See Scofield "Psa 120:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Sowing in Tears, Reaping in Joy.
Sowing in Tears, Reaping in Joy.
A song of degrees, admonishing the believers to praise the Lord for the many evidences of His favor and to pray for its continued manifestation.
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v. 1. When the Lord turned again the captivity of Zion, restoring His people to the Land of Promise after the long years of exile, we were like them that dream. Whether this is a prophecy or a statement of historical fact, it sets forth the indescribable bliss of those who were privileged to return to the Land of Promise.
v. 2. Then was our mouth filled with laughter, in an excess of jubilation, and our tongue with singing, with shouts of exultation; then said they among the heathen, who were informed of the decree of Cyrus permitting the Jews to return to their home country, The Lord hath done great things for them. This word is caught up by the faithful, as expressing their gratitude in the proper manner,
v. 3. The Lord hath done great things for us, in providing this deliverance, altogether without their merit and worthiness, whereof we are glad. But while the first band of returned exiles thus voiced its happiness in hymns of praise to the Lord, others were still sighing for deliverance:
v. 4. Turn again our captivity, O Lord, giving them also an opportunity to return to the Land of Promise, as the streams in the south, as the dry watercourses of the Plains of Judah were renewed with the opening of the rainy season and the entire country burst into blossoms. At the same time even these remaining exiles look forward to a joyful return to the country of their fathers.
v. 5. They that sow in tears, almost with despair in their hearts, the allusion probably being to the tearful return of the exiles and to the rebuilding of the Temple amidst the tears of the people, shall reap in joy, the harvest bringing the Lord’s rich blessings.
v. 6. He that goeth forth and weepeth, walking back and forth in his grief, bearing precious seed, patiently scattering his seed, hopefully laboring in the work given him by the Lord, shall doubtless come again, returning from his labors, with rejoicing, bringing his sheaves with him, God Himself having crowned his patient and hopeful efforts with rich success. It is the same thought which is expressed by St. Paul when he writes: "Let us not be weary in well doing; for in due season we shall reap if we faint not," Gal 6:9. At the same time the entire psalm is typical of the deliverance which awaits all the children of God, when God will turn the captivity of this vale of tears and give to all believers the reward of mercy by permitting them to share in the harvest of the deeds made possible by His mercy, in the blessings which He dispensed from His throne.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1–2 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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song of ascents
Possible meanings are 1) "song people sang while going up to Jerusalem for a celebration" or 2) "song people sang while going up the steps into the temple" or 3) "song whose words are like steps." See how you translated this in Psalms 120:1
restored the fortunes of Zion
"made Zion prosperous again"
translationWords
Yahweh
Zion
dream
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v1 Ps 126 This hymn celebrates Israel’s return from exile…
Ps 126 This hymn celebrates Israel’s return from exile (126:1-3). The psalmist prays for full restoration (126:4-6).
126:1-3 The Lord brought about Israel’s restoration from exile, just as he had brought Israel out of Egypt (114:1). The restoration transformed the weeping of the Lord’s people into laughter and showed the Lord’s character to the nations (9:11; 64:9; Isa 12:4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.