Exegetical and Hermeneutical Commentary of Psalms 126:1
A Song of degrees. When the LORD turned again the captivity of Zion, we were like them that dream.
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
1 3. Israel’s rejoicing at the incredible marvel of restoration to its own land.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 126:1-6
When the Lord turned again the captivity of Zion.
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM CXXVI
The joy of the Israelites on their return from captivity, and
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1-3. When the Lord, c.The joyof those returned from Babylon was ecstatic, and elicited theadmiration even of the heathen, as illustrating God’s great power andgoodness.
turned again thecaptivitythat is, restored from it (Job 39:12Psa 14:7; Pro 12:14).HENGSTENBERG translates:”When the Lord turned Himself to the turning of Zion” (seeMargin), God returns to His people when they return to Him(Deu 30:2; Deu 30:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ps 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, Ps 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, Ps 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, Ac 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, Ge 45:26; and so the appearance of Christ, his resurrection, and redemption by him, were to the disciples, Lu 24:11. The Targum is,
“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, Ro 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.
Fuente: John Gill’s Exposition of the Entire Bible
When passages like Isa 1:9; Gen 47:25, or others where is perf. consec., are appealed to in order to prove that may signify erimus quasi somniantes , they are instances that are different in point of syntax. Any other rendering than that of the lxx is here impossible, viz.: ( ? – Jerome correctly, quasi somniantes ). It is, however, just as erroneous when Jerome goes on to render: tunc implebitur risu os nostrum ; for it is true the future after has a future signification in passages where the context relates to matters of future history, as in Psa 96:12; Zep 3:9, but it always has the signification of the imperfect after the key-note of the historical past has once been struck, Exo 15:1; Jos 8:30; Jos 10:12; 1Ki 11:7; 1Ki 16:21; 2Ki 15:16; Job 38:21; it is therefore, tunc implebatur . It is the exiles at home again upon the soil of their fatherland who here cast back a glance into the happy time when their destiny suddenly took another turn, by the God of Israel disposing the heart of the conqueror of Babylon to set them at liberty, and to send them to their native land in an honourable manner. is not equivalent to , nor is there any necessity to read it thus (Olshausen, Bttcher, and Hupfeld). (from , like , ) signifies the return, and then those returning; it is, certainly, an innovation of this very late poet. When Jahve brought home the homeward-bound ones of Zion – the poet means to say – we were as dreamers. Does he mean by this that the long seventy years’ term of affliction lay behind us like a vanished dream (Joseph Kimchi), or that the redemption that broke upon us so suddenly seemed to us at first not to be a reality but a beautiful dream? The tenor of the language favours the latter: as those not really passing through such circumstances, but only dreaming. Then – the poet goes on to say – our mouth was filled with laughter (Job 8:21) and our tongue with a shout of joy, inasmuch, namely, as the impression of the good fortune which contrasted so strongly with our trouble hitherto, compelled us to open our mouth wide in order that our joy might break forth in a full stream, and our jubilant mood impelled our tongue to utter shouts of joy, which knew no limit because of the inexhaustible matter of our rejoicing. And how awe-inspiring was Israel’s position at that time among the peoples! and what astonishment the marvellous change of Israel’s lot produced upon them! Even the heathen confessed that it was Jahve’s work, and that He had done great things for them (Joe 2:20., 1Sa 12:24) – the glorious predictions of Isaiah, as in Psa 45:14; 52:10, and elsewhere, were being fulfilled. The church on its part seals that confession coming from the mouth of the heathen. This it is that made them so joyful, that God had acknowledged them by such a mighty deed.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Deliverance from Captivity. | |
A song of degrees.
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.
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, Acts xii. 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, v. 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. ix. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 126
Rewarded
Scripture v. 1-6:
Verse 1 recounts “when the Lord turned again the captivity of Zion, we were like them that dream,” when He turned in mercy to them, when they returned in penitence to Him, Deu 30:2-3; Deu 30:9-10; Deu 4:30; Isa 10:21-22; Isa 59:20; Neh 1:8-9.
“Like them that dreamed,” means “we could hardly believe our eyes, that our deliverance was real,” Isa 29:7-8; Gen 45:26; Act 12:9; Luk 24:11; See also Job 9:16; Mar 16:11.
Verse 2 adds that, “then,” when they were set free from captivity, their mouth was filled with laughter and their tongue with joyful singing, as they witnessed among the heathen that the Lord had done great things for them, Job 8:21; Joe 2:21.
Verse 3 asserts, “the Lord hath done great things for us; whereof we are glad,” as all the redeemed should be, Psa 107:2; Php_4:4; Rom 5:5.
Verse 4 appeals, “turn again our captivity (into freedom), O Lord, as the streams in the south,” the rain swollen streams of prosperity, Job 6:15-20; Jos 15:19; Psa 68:9.
Verse 5 pledges, “they that sow in tears shall reap in joy,” or in singing. The fruit of faithful seed sown with bitter tears shall bear fruits of certain joy, a just reason for obedient perseverance in witnessing, even to old age, Ecc 11:1-5; 1Co 15:58; Gal 6:9; Jer 31:9.
Verse 6 concludes that the one who continually goes forth, in all seasons, weeping, bearing and sharing precious seed (of the word), shall assuredly come again with rejoicing, bringing his sheaves (rewards) with him; Sow on dear soul! Sow on! Ecc 11:6; Jas 5:7-8; 2Co 9:6; Gal 6:8-9.
Fuente: Garner-Howes Baptist Commentary
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, (88) whether one of the Levites or one of the Prophets, he affirms that the manner of their deliverance was too wonderful to be attributed to fortune, in order to lead the faithful to the conclusion that the prophecy of Jeremiah, which had assigned seventy years as the term of the captivity, was truly fulfilled. (Jer 25:12, and Jer 29:10.) By the verb dream, which expresses the astonishing character of the event, he teaches us that there is no room left for ingratitude. As often as God works by ordinary means, men, through the malignity of their natures, usually exercise their ingenuity in devising various causes of the deliverance wrought, in order to darken the grace of God. But the return of the Jewish people from the Babylonish captivity, having been a miracle of such splendor as was sufficient to swallow up and confound all the thoughts of men, it compels us to own that it was a signal work of God. This is the reason why the Prophet compares this deliverance to a dream. “So far,” he materially says, “is any mind from comprehending this unparalleled benefit of God, that the bare thinking upon it transports us with amazement, as if it were a dream, and not an event which had already taken place. What impiety, then, will it be, not to acknowledge the author of it.” Moreover, he does not mean that the faithful were so dull of understanding as not to perceive that they were delivered by the hand of God, but only that, judging according to carnal sense and reason, they were struck with astonishment; and he was apprehensive lest, in reasoning with themselves about that redemption, as about an ordinary thing, they should make less account of the power of God than it became them to do. The noun שיבת, shibath, translated captivity, might be rendered bringing back, as some do, which would give greater elegance to the expression of the Psalmist, as in that case שיבת would be a noun of the same verb which is used in the beginning of the verse. (89) As, however, this makes little difference in regard to the sense, it is enough to have noticed it to my readers in passing.
(88) Grotius and Amyraldus suppose that it was compiled by Ezra, after the Jews had begun to return from Babylon.
(89) 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.
Fuente: Calvin’s Complete Commentary
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 Ezras 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.
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 wasteJerusalem 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 Godthe 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 Gods 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 transmissionin 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 Cassandras, 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 myselfand 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 encouragement1, To the Christian thinker; 2, the true patriot; 3, the faithful preacher; 4, the Sunday-School teacher; 5, the anxious parent.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 126
DESCRIPTIVE TITLE
The Invader Gone: the First Sowing Begun.
ANALYSIS
Stanza I., Psa. 126:1-3, The Deliverance of Zion calls forth the Jubilations of her People, and the Frank Acknowledgment of Neighbouring Nations. Stanza II., Psa. 126:4-6, Prayer for the Renewed Culture of the Devastated Land.
(Lm.) Song of the Steps.
1
When Jehovah turned the fortunes[742] of Zion
[742] Or: (ml. though less prob.): the captivitysee Exposition.
we became like men dreaming:
2
Then was filled with laughter our mouth,
and our tongue with ringing cries.
Then said they among the nations
Great things hath Jehovah done with these!
3
Great things hath Jehovah done with us
we are full of joy!
4
Oh turn Jehovah our fortunes
as channels in the south country.
5
They who are sowing with tears
with ringing cries may they reap!
6
Though one goeth forth and weepeth
bearing a trail of seed[743]
[743] That is, a small quantity, which can ill be spared because of the want at home, bringing tears to the eyes of the sower.
Let him come in with ringing cries
bringing his sheaves.
(Nm.)
PARAPHRASE
Psalms 126
When Jehovah brought back His exiles to Jerusalem, it was like a dream!
2 How we laughed and sang for joy. And the other nations said, What amazing things the Lord has done for them.
3 Yes, glorious things! What wonder! What joy!
4 May we be refreshed[744] as by streams in the desert.
[744] Literally, Restore our fortunes, Lord.
5 Those who sow tears shall reap joy.
6 Yes, they go out weeping, carrying seed for sowing and return singing, carrying their sheaves.
EXPOSITION
It may readily be conceded that, if the opening line of this psalm had been followed by a suitable sequel, the reference might easily have been to a return from literal captivity. But when we examine the usage of the expression to turn captivity in various places,including especially Job. 42:10 and Eze. 16:53; Eze. 16:55,and find how captivity came sometimes to mean great misfortune or misery, and turning captivity to express the idea of turning the fortunes of any one to a former condition of prosperity,we may well hesitate long enough to examine the context. Now it cannot be denied that the context, in this case, points to some sudden turn of fortune, or relief from distress, such as to appear incredible to the recipients of the blessing; and, at the same time, such as to be so patent to onlooking nations as to call forth their frank and admiring acknowledgment of the signal interposition of Israels God. We need not deny the possibility, or probability, that when the successive companies of Jewish captives in Babylon received permission to return to their own land, the news may have appeared to them to be too good to be true, and they may have seemed to themselves like men who were dreaming; nevertheless, we are not aware that we possess any historical record to that effect. And when we further inquire into the allusion, supposed to be made in this psalm, as to the effect of Israelitish emancipation on surrounding and observant nations, we must acknowledge that nothing in the Ezra-Nehemiah narratives in anywise appears like a verification of this glad song. Here, in this psalm, we have an apparently frank and ungrudging acknowledgement, by foreigners, of Jehovahs interposition for his people; and this acknowledgement is gladly repeated and confirmed by the beneficiaries, as though with a smile of recognition at the courtesy of the admission. Anything more unlike this than the snarling and suspicious and intriguing behaviour of Sanballat and his associates cannot be imagined. There may, of course, have been a brief and passing smile on the face of the neighbouring nations, when they witnessed the arrival of the Jews in their own land; but history is as silent as the grave about it, and therefore it is hard to believe that it should have thus become embalmed in one of Israels songs.
A similar line of observation may be taken with respect to the second half of the psalm. It is quite true, that returned captives would naturally, soon after their home-coming, have to turn their attention to the cultivation of their recovered lands; and it is possible, that they had to go about their task with aching hearts. But, again, we have no record of all this; and least of all have we any reason to suppose that the returned exiles were so nearly confronted by famine as to find it difficult to procure seed for sowing. And yet that is precisely the view which this psalm presents.
On both counts, therefore, we have reason to suspect the view-point afforded by the assumption that these psalms are post-exilic.
Take back the origin of this psalm to the days of Hezekiah, and all is changed; both stanzas of the psalm find firm bases of fact on which to rest. We know that the nations honoured Hezekiah and Israel after the overthrow of the Assyrians (2Ch. 32:22-23); and we know that, before the deliverance, Israel had begun to suffer severely from famine (2Ch. 32:11); and that it was an anxious question how the people should be fed until they could again grow their own corn (Isa. 37:30-31).
And thus the evidence of the pre-exilic origin of these beautiful psalms grows upon our hands.
QUESTIONS FOR DISCUSSION
1.
The usual historical setting for this psalm is seriously called in question by Rotherham. He has two reasons for doing so. Discuss them.
2.
Rotherham concedes the possibility of a post-exilic date but doubts it. Discuss.
3.
Read II Chr. chapter 32 and Isaiah chapter 37. Discuss your agreement (or disagreement) with Rotherham.
Fuente: College Press Bible Study Textbook Series
(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 recovera 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 Livys 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).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 , ( sheebath,) rendered “captivity,” from , ( shobh,) to return. But the Septuagint reads , and the Vulgate captivitatem, as if they had a text before them which read , ( shebeeth,) or , ( shebooth,) “captivity,” (as in Psa 126:4,) from the root , ( 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
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 126
Psa 126:1 (A Song of degrees.) When the LORD turned again the captivity of Zion, we were like them that dream.
Psa 126:1
Psa 126:1 “we were like them that dream” – Comments – Just as tragic events can bring someone into a trauma, so can a wondrous event leave us in a realm of peace and joy, of wondering how God could do such a thing.
Psa 126:4 Turn again our captivity, O LORD, as the streams in the south.
Psa 126:4
As I flew over Saudi Arabia in 2000, I was surprised to see that these dry streambeds were clearly visible in the desert and a common sight.
Psa 126:5 They that sow in tears shall reap in joy.
Psa 126:6 Psa 126:6
“O My child, the days are fraught with burdens that need to be borne upon the shoulders of faithful prayer warriors. Where are the ones who are willing to make themselves available to the Spirit for this ministry? Lo, I say, the Word sown shall dry up like carelessly strewn seed if it be not watered with tears of intercession . Ye cannot in yourself lay this ministry upon thy soul, but ye can make room in thy life for time apart with Me; and as ye place thyself at the disposal of the Holy Spirit, He shall use thee as a channel when the needs arise.” [118]
[118] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 14.
Illustration – Paul the apostle went forth bearing precious seed (God’s word) while weeping (i.e., through much prayer, affiliation and tribulations Gal 4:19), but he rejoiced at the fruit of saved lives (1Th 2:19-20).
Gal 4:19, “My little children, of whom I travail in birth again until Christ be formed in you,”
1Th 2:19-20, “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy.”
Note Paul’s sorrow, travail and labour in the vineyard of the Lord:
2Co 2:3, “And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.”
1Th 2:9, “For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.”
Illustration – In October 2000 Reinhard Bonnke held a large crusade in Lagos, Nigeria. In this 6-night crusade, six million people attended. Of this enormous crowd, 3.4 million people filled out decision cards, having answered an altar call. The Lord spoke to him and said, “You are reaping with joy what many have sown in tears.” [119]
[119] Reinhard Bonnke, interviewed by Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana, California, October 2000), television program.
Psa 126:6 Comments – In the natural realm, man is to work by the sweat of his brow, or in sorrow, in order to produce a harvest from his seed (Gen 3:17).
Gen 3:17, “And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life ;”
This is not always enjoyable, but necessary. Later, the sowing produces joy, as a man sees the harvest of his toil and labour. In the parable of the sower in the Gospels (Luke 8, Mark 4), the fruit produced are both the souls and also the work of the Holy Spirit in our lives. Note also Hos 10:12.
Hos 10:12, “Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you.”
Psa 126:5-6 Comments – Weeping is an expression of loss or someone or of something, of a need unfulfilled. Psa 126:5-6 tells us to sow a seed during such times that we weep over some loss. It is not enough to just mourn and ask God to help you. He is willing to restore good things to you, but He asks for a seed. We are promised that if we sow during these times of tears, that we will reap a harvest of restoration and come rejoicing. We must accompany our tears with a seed, an offering, to our God.
Fuente: Everett’s Study Notes on the Holy Scriptures
Sowing in Tears, Reaping in Joy.
v. 1. When the Lord turned again the captivity of Zion, v. 2. Then was our mouth filled with laughter, v. 3. The Lord hath done great things for us, v. 4. Turn again our captivity, O Lord, v. 5. They that sow in tears, v. 6. He that goeth forth and weepeth,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
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 (Psa 126:5, Psa 126:6), there is really no want of harmony in the composition. The double aspect of the Returnits “bitter-sweetness”impressed itself upon the nation from an early date (see Ezr 3:9 -14).
Psa 126:1
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).
Psa 126:2
Then was our mouth filled with laughter. The Orientals weep when they are disappointed, and, when they are pleased, laugh (Gen 21:6; Job 8:21) and shout for joy (Herod; 8.99). And our tongue with singing; rather, with a cry of joy. Then said they among the heathen, The Lord hath done great things for them; literally, hath magnified to do with them. The heathen, among whom the Israelites had dwelt, marveled at their deliverance. It was an event without a parallel.
Psa 126:3
The Lord hath done great things for us. “What the heathen said was truethe Lord hath indeed done great things for us.” Whereof we are glad. For these great things we rejoice and give thanks. The first part of the psalmthe absolutely pure joy-songhere ends; and the second partthe mixed joy and sorrowbegins.
Psa 126:4
Turn again our captivity, O Lord. The work is not half donenot half the nation has returned. We, who occupy the land, are but “a remnant” (Ezr 9:8; Neh 1:3). Bring back, we pray thee, the rest of the captives. As the streams in the south. As thou bringest back, after the autumn rains, ample streams to the dry water-courses of the Negeb, or south country.
Psa 126:5
They that sow in tears shall reap in joy. Then we, who are now “sowing in tears” (Ezr 3:12, Ezr 3:13; Neb. Ezr 1:4), re-establishing Israel in its own land amid grief and pain and distress, shall “reap in joy,” see the fruit of our exertions, and rejoice thereat.
Psa 126:6
He that goeth forth and weepeth, bearing precious seed; literally, going he goes and weeping; i.e. weeping every step as he goes”bearing the draught of seed,” i.e. the seed which he has drawn forth from his bag, and is about to scatter on the earth. Thus it is that he “goes forth.” How differently does he return! He shall doubtless come again with rejoicing, bringing his sheaves with him; literally, coming he comes with a cry of joy, bearing with him his sheaves. He obtains in the end an ample return for all his labors.
HOMILETICS
Psa 126:1-4
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!
Psa 126:5, Psa 126:6
Spiritual farming.
Our Lord told the apostles that he would make them “fishers of men.” We may hear him telling us that he will make us farmers of men; for there is much to be done in the way of sowing and reaping in spiritual husbandry.
I. THE SOIL OF THE HUMAN SOUL. That in which the sacred seed must be cast is the soul of man: not any one special part of it. Our appeal must be made to the entire nature-to the understanding, with all its powers of spiritual discernment, of reasoning, of memory, of anticipation; to the affections, which have gathered round objects that are unworthy of them, and that may be directed to the highest, even to God himself; to the will, which has, in the last resort, to determine whether or not we will choose Christ for our Savior, and his service for our portion. We fail as Christian husbandmen unless we direct our efforts to mind, heart, and will, when we work under our Master in these sacred fields.
II. THE SEED OF DIVINE TRUTH. The “precious seed” we have to sow is that truth which is distinctively Christian. We have to teach what Christ has taught us; we have to present him, himself, to the minds and hearts of men. The surpassing value of every human spirit in the sight of God; the yearning of the Divine Father over his absent children, and his longing to welcome them to his heart and to his home; the truth that Jesus Christ died for the sins of men, and now offers himself to all penitent souls as their Savior and Lord; the great fact that every one who humbles himself before God, and heartily accepts Jesus Christ for all he offers to be, is immediately and absolutely forgiven, and taken up into the loving and abiding favor of God; the promise of eternal life to those who are faithful unto death;these are the great truths which we are charged to deliver, to implant into the soil of the human soul.
III. THE SERVICE OF SOWING.
1. The spirit in which we should sow the seed is that of our Master himselfthe spirit of tender interest, of brotherly affection, of an inexhaustible faith, of patient hope.
2. The methods we adopt are various; we may converse, or we may write the friendly letter, or we may print the elaborate treatise, or we may teach the small group of boys or girls, or we may address the great congregation.
3. The conditions may be favorable or unfavorable. We may go forth hopefully, expecting great things; for we may know that the spirit of inquiry and receptiveness is prevailing. Or we may “go forth weeping;” we may “sow in tears;” we may be discouraged and disheartened, for we may feel that the hearts are hard, and the minds are dull, and the purpose is set against the truth and the claims of God.
IV. THE CERTAINTY AND THE JOY OF REAPING.
1. We have the definite promise of God: “They that sow in tears shall reap in joy,” etc. (see Isa 55:10-13; 1Co 15:58).
2. We know that the truth of Jesus Christ is perfectly adapted to the needs and cravings of the human soul, and that the Divine Spirit has power to break the stoniest heart and to bow the most stubborn will, as well as to enlighten the darkest understanding.
3. We remember that the seed of truth may slumber in the soul for many years, and may yet prove to be fruitful of life.
4. We look forward to the hour, beyond the horizon of time, when we shall know that our labor was not in vain in the Lord. The farmer sows his seed, looking for rain and wind and sunshine, hoping for the harvest in the autumn: but he may be disappointed; there may come the blight, or the drought, or the flood, and his wagons may never “come again” laden with the golden grain. But we who labor earnestly and prayerfully in sacred fields of usefulness, shall not be disappointed. The Divine promise will certainly be fulfilled; “our work shall be rewarded;” “He that goeth forth weeping, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.”
HOMILIES BY S. CONWAY
Psa 126:1-6
Like them that dream.
I. THE DREAM. It was a delightful one.
1. There are many of quite another kinddreams full of trouble, terror, and distress. Many such are recorded in Scripture (Gen 40:1-23.; Dan 2:1-49.; Job 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. (Psa 126:2.) 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. (Psa 126:4.) 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. (Psa 126:5, Psa 126:6.) 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.
Psa 126:1-6
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. (Psa 126:2, “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. (Psa 126:2.) “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. (Psa 126:4.) 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” (Psa 126:4). 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.
Psa 126:6
The rejoicing reaper.
Consider
I. WHAT HE WAS FORMERLY. That is told us in the first half of the text.
1. He was one who went forth to sow. He went forth, he was an active worker. In spiritual husbandry this is what is needed. There are many who will talk, some who will pray, but not all these really go to the work. If only the much talk and many prayers could be as they ought to be, and will be if they are sincere, translated into work, active, strenuous work, what a change would come over the Church and the world also! But would we be rejoicing reapers, we must be really workers.
2. The burden of the Lord is upon him. This is the meaning of the word “and weepeth.” How perpetually in the prophetic Scriptures we meet with this expression, “the burden.” It tells of some message which the Lord had given the prophet to declare concerning some place, some person, some nation. It was a burden to the prophet; he felt its solemn weight and responsibility. And he who shall be a rejoicing reaper in the Lord’s harvest-field is one to whom his sacred toil has been the burden of the Lord to him. This burden is made up of a deep sense
(1) of his own insufficiency for the work;
(2) of the urgent need for the work to be done;
(3) of the shortness of time which remains for this work to be done; and
(4) of the heavy responsibility resting upon him to be faithful in the work (2Co 5:11).
There may or may not be tears upon his face, but there certainly will be in his heart. Often will he weep there. These are the men who do the Lord’s work, and win men in throngs for him.
3. He bears precious seed. The seed is the Word of God: that is settled for us by our Lord himself (Luk 8:5, Luk 8:11; 1Pe 1:23). And it is as seed, because it has transforming power. The corn of wheat, when sown, lays hold on the elements of the soil around it, and transmutes them into its own substance, changes them into its own image and likeness. So does the Word of God in the heart of man. And it is “precious seed” because of what it is in itself. Who can calculate its value? And because he who sows it has found its value for himself; he has had experimental knowledge of its preciousness. Now, this seed he scatters in the furrows, as he has been bidden of the Lord to do; and he does it in the confident belief that God will bless his work, and the harvest shall follow. Such is he who becomes the rejoicing reaper.
II. WHAT HE NOW IS. We see him coming “again with rejoicing,” etc.
1. Coming again. That is, coming back from the field homewards. So shall the faithful servant of God, as he wends his homeward way, be seen, not with downcast, disappointed look, but with rejoicing, because of the good success of his toil. Such men, ere they reach home, find their way lit up with the sunset glow, the eventide light, which the harvest joy brings to them.
2. “With rejoicing.” How many are the springs of that joy!-that he has been himself saved; that he has been allowed to engage in the work; that he has been kept faithful and persevering in the work; that he has been made successful in the work; that he is now going home to his Lord to enter into his joy for ever. Oh, joy unspeakable and full of glory!
3. “Bringing his sheaves with him.” (Cf Rev 14:13, “Their works do follow them.”) Some of the corn has got home before the reaper, but there is much he brings with him, and yet more that will follow.
III. THE SURE CONNECTION BETWEEN THE TWO. “Doubtless.” There is no contingency, no mere “perhaps;” his “labor is not in vain in the Lord.” Faithful toil shall not fail of reward. God will see to this; he ever has, he ever will.S.C.
HOMILIES BY R. TUCK
Psa 126:1
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-mindedand to be self-trusting is to be wrong-mindedthe 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.
Psa 126:2
Signs of joy.
Polybius, in describing the joy of the Greeks when unexpectedly rescued from the Macedonians, says, “Most of the men could scarcely believe the news, but imagined themselves in a dream as they listened to what was said, so extraordinary and miraculous it seemed to them.”
I. JOY AND GLADNESS MAY BE FITTING RESPONSE TO CIRCUMSTANCES. There is a natural and proper response to every set of conditions in which we are placed. We need never restrain those responses. Religion tones them, but does not arrest or crush them. Joy and gladness were befitting to the restored captives. Laughter is the expression of joy; and “Is any merry, let him sing psalms.” Some phases of Christian life are too decorous, too restrained, too cold. True religion only flourishes in a warm atmosphere of feeling. And we should find abundant cause for joy and song, if we did but read our lives aright, and recognize the loving-kindness of the Lord. “The redeemed shall come to Zion with songs and everlasting joy upon their heads.”
II. JOY AND GLADNESS MAY BE EXAGGERATED, AND BECOME A PERIL. There was a degree of extravagance in the joy of these returned exiles. They were over-excited. In their excitement they imagined a future which could never be realized; and were tempted to play with their new-found liberty as with a toy, instead of being solemnized by its obligations, and urged thereby to high and noble endeavor.
1. Times of overjoy make the prosaic work of everyday life very trying and hard. The beginnings of religious life are often a skipping and dancing and singing of the soul, and it is almost overwhelming to discover that it must pass into a persistent, humdrum walking the pilgrim-path of righteousness. We cannot be always in ecstasy and song, either here or in heaven. Israel found the actual life in restored Palestine soon changed excited song for the quiet strain of daily service.
2. Times of over-excitement are followed by times of undue depression. Israel bravely sang on the shores of the Red Sea, and murmured, ere three days were passed, at what redemption involved. Overstrain of religious feeling in times of revivals and missions, is oftentimes a most serious peril to young souls, because it suggests a false idea of Christian life. And, to some dispositions, it is no less than absolute ruin.R.T.
Psa 126:2, Psa 126:3
Our joy in God a witness for God.
“Then said they among the heathen, The Lord hath done great things for them.” The estimate which surrounding nations would form of them and of their circumstances was always a matter of interest and importance to Israel. From the first it was understood that the honor of Jehovah was bound up with the prosperity of this people. It is possible to fix our thoughts too entirely on the exclusiveness and the isolation of Israel, and on its mission as the treasury, for the world, of the primary truths of revealed religion. Its second mission was its witness to Jehovah, by its trust in him; devotion to his service; and safety and enrichment through his presence and blessing. Israel was, as it were, locked up in that little central land, away from the nations; but it was so isolated that it might make its testimony, and be a beacon-light for God. We try to see what witness it rendered by one of its moods.
I. ISRAEL‘S JOY IN GOD WITNESSED TO THE DIVINE PITY. We are dealing now with the joy of the restored exiles. They were largely the immediate descendants of men who had provoked Jehovah by their iniquity and rebellion, and had for years been enduring his righteous judgments. Looking at, and thinking only of their calamity, other nations might easily come to think of their God as one who never forgives. But, in view of the joy of their restoration, such an idea could not be enter-mined. It is proved now that God pities even while he punishes; and is glad when his pity is free to work its gracious, restoring work.
II. ISRAEL‘S JOY IN GOD WITNESSED TO THE DIVINE PERSERVATION. It declared that the “good hand” had been on the nation all through its time of captivity. It bad been in the purifying fires, but the silver had been kept safe through all the testings. And the brightness and joy of a Christian life always makes this witness for God. It says
“I have been upheld till now;
Who could hold me up but thou?”
III. ISRAEL‘S JOY IN GOD WITNESSED TO THE DIVINE PURPOSES. God restored Israel because he had something for Israel yet to do in the world. And Israel’s joy seemed to say, “It is plain that God needs me.” God’s goodness always unveils God’s purpose.R.T.
Psa 126:4
A plea for renewed joyous experiences.
In renewing prayer for the “turning again of captivity,” the psalmist may but put into a figure his desire that God’s full work of redemption may be completed, and some form of present limitation or peril may be likened to the old captivity, and even seem to be a sort of relic of it. There is a sense in which we may always be praying, “Turn again our captivity.” But the figure may be one giving force to prayer for an immediate and unexpected Divine deliverance, such as the return from captivity had been. “O Jehovah, relieve our misery suddenly, and, as it may well be said, miraculously; as streams in the wilderness, which one moment are dead and dry, and then suddenly become flowing rivers.” It may be that in the mind of the psalmist was the fact that only a small portion of the nation had responded to the edict of Cyrus. And his prayer may be that the rest of Israel might be induced to flood the still desolate land. “Restore our captive compatriots, just as water is restored by heavy rains to the water-courses of the parched district south of Palestine, to the delight of the inhabitants” (comp. Isa 49:18, where the land, like a bereaved mother, waits for her children, whose return will fill her heart with joy).
I. THE PAST OF GOD‘S BLESSING MAY BE JOYFULLY RECOGNIZED. It should be. Israel loved to hear the story of God’s ways with the fathers told over and over. We should never tire of going over our early experiences of delivering and redeeming mercy.
II. THE PAST OF GOD‘S BLESSING OUGHT NEVER TO SATISFY US. It is past and gone; it is but a memory. “Things won are done.” We continue, and we cannot rest without the assurance that God is doing for us what he has done. The restored exiles cannot rest with God’s turning their captivity, and restoring a few of their number; they must ask for a renewal of the blessing. “Turn again our captivity.” From God’s grace in the past we “draw a plea, to ask him still for more.” We cannot be satisfied save with renewals of joyful experiences.
III. THE PAST OF GOD‘S BLESSING IS THE PLEDGE OF GREATER BLESSING. God never exhausts himself in any good he does. Instead, by a present blessing, he opens the way for, and prepares us to receive, a larger blessing. Giving, he does but make possible his giving still more.R.T.
Psa 126:5
Sad sowing-times.
Thomson says, “I never saw people sowing in tears exactly, but I have often known them to do it in fear and distress sufficient to draw them from any eye. In seasons of great scarcity, the poor peasants part in sorrow with every measure of precious seed cast into the ground. It is like taking bread out of the mouths of their children, and in such times many bitter tears are actually shed over it” Compare the tears at the laying of the foundation of the second temple (Ezr 3:12), and the joy when it was complete (Ezr 6:16, Ezr 6:22). And keep in mind the strain and anxiety through which the first returned company of exiles had to pass.
I. SAD SOWING–TIMES OF SCARCITY. Such always followed on famine years, when the old corn stores were used up, and the harvest of the year allowed no proportion to be reserved for seed, and, if reserve was made, the quality guaranteed no good coming harvest. Then the spring seed-sowing was an anxious time. It involved a serious loss of what was immediately needed. And experience of past famine made the harvest from this seed-sowing seem unusually uncertain. It is thus in Christian work. “We have toiled all night, and taken nothing,” and it is hard to put down the net again. When the Church is cold and dead, even preaching the gospel comes to be sad and heartless work. Yet it must not be given up. Weep we may, but sow we must. We never know Where God’s showers of blessing fall.
II. SAD SOWING–TIMES OF INSECURITY. Travelers tell of seeing sowers in the East sowing with one hand, and holding a musket in the other, for the Bedouin will steal the seed-corn, as well as rush in and sweep away the harvest. How anxious the farmer will be until his precious seed is safely in the soil! This may suggest those circumstances which so often hinder the success of our Christian work; things beyond our control which render our work fruitless. Spite of them, we must persist in sowing, if it must be sowing in tears.
III. SOWING–TIMES OF ATMOSPHERIC PERIL. The weather is but seldom just to the farmer’s mind, and in some seasons the sowing seems hopeless: what can the seed do but rot in the ground? This may suggest the dispositions both of the Christian workers, and of those among whom they work. These often make a sort of atmosphere, in which the seed-sowing seems hopeless. Nevertheless, we must go on sowing, even if it must be in tears.R.T.
Psa 126:6
The law of giving in order to gain.
“Though he goeth on his way weeping, bearing forth the seed, he shall come again with joy, bringing the sheaves with him.” Our Lord declared the same principle when he said, “He that loveth his life shall lose it, and he that loseth his life for my sake shall save it unto life eternal.” You can never secure any kind of harvest of anything, save by giving your seed-corn away. The miser keeps his gold, and he has what he keeps, and no more. “There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.”
I. GIVING IN ORDER TO GAIN IS THE LAW OF ENTERPRISE. Here we treat it on its purely human and business side. Nothing could be done in trade and commerce if men were not willing to “risk,” as we sayto give away what they have. The man with the one talent would not give it away in some business enterprise, and so he had no harvest for his master, when he returned. Human enterprise is closely kin to faith; or, we may say, has in it a strong element of faith; business would be paralyzed if men could not give themselves, and what they have, away to each other in mutual trust. But there is always the inspiration of anticipation. It is always giving in order to get, based upon the natural order of things as established by prolonged experience.
II. GIVING IN ORDER TO GAIN IS THE LAW OF CHRISTIAN SERVICE. Here we treat the law in its higher and Divine relations. And we observe:
1. That it is a law divinely established. It is no accident; it is no resultant of experiences; it is no mere possibility. It is definitely fixed by God, who requires the seed-sowing, and promises the harvest. Because it is the Divine law, the harvest is assured.
2. That it is a law experimentally proved. Not experimentally based. Surrender for Christ’s sake always is a seed-sowing that is followed by a harvest. Those who give up all for Christ’s sake have a hundredfold more in this life, and in the time to come, life eternal.
3. That it is a law sublimely illustrated in God himself, who gave his Son in view of the harvest of humanity. Give away your seed, even with tears, you will come some day from the harvest-field, carrying your sheaves.R.T.
HOMILIES BY C. SHORT
Psa 126:1-6
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. (Psa 126:4.) 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 weepingto 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. (Psa 126:6.) “Blessed are those who mourn: for they shall be comforted.”S.
Fuente: The Complete Pulpit Commentary
Psalms 126.
The church, celebrating her incredible return out of captivity, prayeth for, and prophesieth the good success thereof.
A Song of Degrees.
Title. Shiir hammangaloth.] This psalm is generally allowed to have been composed by Ezra, upon the return of the Jews from the Babylonish captivity. Mr. Mudge conjectures from the 4th verse, that it was written just at the juncture of the restoration, before it was fully completed.
Psa 126:1. When the Lord, &c. That is, “When the proclamation came forth to give us liberty to return to our own country, after a long captivity, (see Ezr 1:2-3.) we could scarcely believe it, but were apt to look upon ourselves as only in a dream of so great happiness.” What we translate them that dream, is by many expositors rendered, them that are recovered to health: a sense which may be very proper, as signifying that this wonderful change was like the recovery of health after a very tedious sickness.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 126
A Song of Degrees
When the Lord turned again the captivity of Zion,
We were like men that dream.
2Then 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.
3The Lord hath done great things for us;
Whereof we are glad.
4Turn again our captivity, O Lord,
As the streams in the south.
5They that sow in tears
Shall reap in joy.
6He 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 , 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 is a tenable form with the transitive signification: leading back, after the analogy of , Lam 3:63 (Aben Ezra), while there also exists the form , 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 with 8 codices of Kennicott (the ancient translators, J. D. Mich., De Wette, Olsh., Hupfeld, Bttcher, 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, Kster, 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 : the sower keeps walking along as he works in patience. In the second it is : 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 Pauls 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?Gods 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 Christians 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 Gods children experience in and by death? Does not that greatest of changes feel like a dream to him that experiences it?Huyssen: Gods 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.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 719
DELIVERANCE FROM SPIRITUAL BONDAGE ACKNOWLEDGED
Psa 126:1-4. When the Lord turned again the captivity of Zion, we were like them that dream. 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. The Lord hath done great things for us; whereof we are glad. Turn again our captivity, O Lord, as the streams in the south.
THE great body of the Psalms was composed by David: but some were written many hundred years before his time, as the 90th was by Moses; and others many hundred years after him, as that before us, which was evidently written after the Babylonish captivity. It relates in the first instance to the delivery of Israel from their sore bondage, and their restoration to their long desolated country: but it is well applicable to that redemption which is vouchsafed to the souls of men, and which was shadowed forth by that great event.
Let us consider from the passage,
I.
The deliverance here celebrated
Grievous beyond expression was Israels captivity. They were treated with the utmost cruelty by their Babylonish oppressors [Note: Psa 137:8-9.]: and their sufferings were greatly heightened by the derision with which their pious lamentations were regarded [Note: Psa 137:3-4.]. But in proportion to the greatness of their afflictions was their joy at the unexpected deliverance vouchsafed to them. Observe,
1.
The feelings excited by it
[Among the captives themselves the joy was so great, that they scarcely knew whether it were a reality or a dream. They were like Peter, when delivered from prison by an angel on the very night previous to his intended execution: He went out and followed the angel; and wist not that it was true which was done by the angel; but thought he saw a vision [Note: Act 12:9.]. All their lamentations were instantly turned to joy: their mouth was filled with laughter, and their tongue with singing. The sight of such an unprecedented event filled all the surrounding nations with astonishment, and constrained them to acknowledge that it was the work, not of man, but of God: Then said they among the heathen, The Lord hath done great things for them. The Israelites themselves readily concurred in this sentiment; and, on hearing the congratulations offered them, thankfully replied, The Lord hath done great things for us, whereof we are glad.]
2.
The supplications it drew forth
[Though permission was given them to return to their own land, and every thing was provided for their sustenance by the way, and their assistance at the end of their journey, the Jews saw that there was a great and discouraging work before them: but, as nothing was impossible to Jehovah, they entreated him to perfect what he had begun, and to turn again their captivity as the streams in the south. In the southern or hilly country of Judea there were, as in all mountainous countries, frequent and sudden inundations; which however as rapidly subsided, soon after the rains had ceased; so that, where, but a few hours before, the country bore the aspect of universal desolation, it speedily assumed the most lovely and flourishing appearance, the valleys smiling on every side with renovated and augmented verdure. Thus the Jews desired, that the ravages made in their now desolated country might be soon repaired, and that, through the influence of their almighty Guardian, their efforts might be crowned with speedy and complete success.]
We forbear to dwell upon the event itself, that we may enter somewhat minutely into,
II.
The more glorious deliverance that was typified by it
The event before us is undoubtedly to be regarded as shadowing forth that infinitely greater deliverance which is wrought for us by the Lord Jesus Christ [Note: Compare Isa 40:3-5. with Luk 3:3-6. or Isa 52:7. with Rom 10:15.]. And the correspondence between the two is particularly striking. Observe,
1.
The deliverance itself
[Grievous as was the captivity of the Jews in Babylon, it was nothing in comparison of that sorer bondage to which we are subjected by the power of sin and the wiles of Satan. All indeed have not the same work assigned them; but all are walking after the imagination of their own hearts, being taken in the snare of the devil, and led captive by him at his will.
The promised Deliverer however has arrived; has entered into the conflict with our great adversary, and utterly subdued him. Jesus, foretold by name hundreds of years before his advent in the flesh, has accomplished the work for which he was raised up: and, having now ascended up on high and led captivity captive, he has sent his heralds to proclaim liberty to the captives, and the opening of the prison to them that are bound. This is the very first use he makes of his newly-acquired power. Nor is it an empty proclamation, without any facilities afforded for carrying his gracious purposes into effect: he gives us back for the use and honour of Jehovah all those vessels of which we had been despoiled, and which, though originally formed for the service of God alone, have, through the influence of our great adversary, been prostituted and debased to the vilest uses: yes, all our faculties and powers are now restored by him to their proper office; and the all-sufficient aid of his Spirit is promised to us throughout all our dreary pilgrimage. Our almighty Deliverer has gone further still, and issued his commands to all throughout his vast empire, to succour us in our work, and to impart to us whatsoever we may stand in need of [Note: Ezr 1:1-11.]: the very angels in heaven are enjoined to attend us in all our way, to encamp round about us, to hold us up lest at any time we dash our foot against a stone, and to minister to us in all that our necessities may require.
All this too is offered to us as a free act of mercy on the part of our great Deliverer. It was one of the most extraordinary parts of the Jews deliverance from Babylon, that Cyrus should liberate them without any remuneration: but how does it exalt beyond all estimate the value of our redemption, that it is offered to us freely, without money and without price!]
2.
The effects produced by it
[When first a soul that has been sinking under a load of sin and guilt is made to hear the tidings of a free and full deliverance, they seem to him as an idle tale: he can scarcely believe it possible that such mercy should be vouchsafed to him, and that one who has been all his days a willing captive should be delivered: and, when the joys of this salvation burst upon his soul, he appears to himself to be, as it were, in a dream; so far does the deliverance exceed all that he could previously have conceived. Then his mouth, which was but lately filled with lamentations and complaints, is filled with laughter, and his tongue with singing [Note: Isa 35:10.] Nor is the surprise confined to him alone: his friends and neighbours behold with astonishment the change that has taken place in him: they now see the whole course of his life changed: they behold the chains with which he was tied and bound, now loosed; the sins that once had dominion over him, now mortified; and the griefs, which they interpreted as symptoms or forerunners of derangement, now turned to joy, and thanksgiving and the voice of melody. So great is the change in their eyes, that though they love it not, they are constrained to admire it, and to acknowledge the hand of God in it; The Lord hath done great things for them: and, though they may deride it in public, they envy in their hearts the lot which they affect to despise. As for those who experience the happy change, they thankfully adore their heavenly Benefactor; The Lord hath done great things for us, whereof we are glad! They take their harps that have been so long suspended on the willows, and sing with inexpressible delight the songs of Zion.
But the more they have experienced, the more they desire to possess all the fulness of the blessings prepared for them. Gladly would they, if it were possible, have all the remains of sin purged out from their hearts, and all conflicts with it for ever terminated. They pant for the full attainment of the Divine image; and cry with fervour to their God, Turn again our captivity, O Lord, as the streams in the south! Still however, not discouraged by the length of their journey, or the difficulties to be surmounted, or the toils which they must undergo, before they shall attain the full object of their desires, they set out in humble dependence on ther God, assured of final and complete success. They are willing to sow in tears, confident that in due time they shall reap in joy.]
Address
1.
To those who have experienced some measure of this deliverance
[You have heard the parallel drawn between the deliverance of the Jews from Babylon, and that of which you are the happy subjects. It remains for you to carry it yet further, and to realize it in its utmost extent. Of all the multitudes who set out on their journey towards Zion, there was not one who was not sensible of the cruel bondage from which he had been delivered; not one who did not feel his obligations to Cyrus as his great deliverer; not one, who did not see that his provision by the way, and his succours at the close of his journey, were the fruits of that same grace that first proclaimed the deliverance: moreover, all of them without exception would feel a consciousness that they were not yet arrived at the place which their souls longed after; but that they were daily proceeding towards it: they felt no inclination to rest satisfied with any thing they met with in the wilderness; but looked forward to the enjoyment of Gods ordinances in Jerusalem as the consummation of their bliss. Now then let it be so with you. Never for a moment lose the remembrance of your former captivity, or of your obligations to the Lord Jesus Christ, who by his own death has destroyed death, and him that had the power of death, that is, the devil; and hath delivered those who through fear of death were all their life-time subject to bondage. Never for a moment forget that you are on a journey towards Zion, and that all your fresh springs are in that adorable Saviour, who has redeemed you by his blood. Never for a moment cease to press forward in your heavenly way; but, forgetting what is behind, reach forward, like coursers, to the destined goal. Let all your hopes, and all your happiness be in heaven. In a word, be exactly in the state and habit of your minds, what the liberated captives were in their journey towards Zion. Then will you have attained the perfection of Christian pilgrims, and will in due time possess in all its fulness your destined inheritance.]
2.
To those who are yet the bond-slaves of sin and Satan
[This is the state of every man by nature. It is to little purpose to say, that we are not addicted to any gross iniquity; for the whole world lieth in wickedness, or, in the wicked one: and if the Captain of our Salvation have not rescued us from the hands of the strong man armed, our very peace is a sufficient evidence of our bondage. If you are yet strangers to the experience above described, you are yet in bondage to the great enemy of Zion
But we are authorized to declare that this adversary is cast down; that our Cyrus has prevailed over him; and that liberty is now given to every captive in Babylon to return to Zion. Behold, as a herald of our adorable Saviour, I now announce to you these glad tidings. O! be ye not like too many of that ill-fated nation, who preferred their ease to toils, their bandage to liberty, their dwellings in Babylon to their inheritance in Jerusalem.
Put yourselves under the guidance of the true Zerubbabel, before whom the mountains shall become a plain. If you meet with difficulties, know that he has issued his proclamation to all his creatures, to afford you all necessary aid: and if, instead of aiding, they endeavour to obstruct you, he has engaged that all things shall work together for your good. Come out then from Babylon, every one of you; and let this be the one harmonious proposal of you all, Come, let us go up to Zion, unto the Lord our God. Fear not but that the object, when attained, will richly recompense all the difficulties of your way. Even in this world your joys shall be unspeakable and glorified: but who can conceive the joy that awaits you in the Zion above? How will your mouth then be filled with laughter, and your tongue with singing! How will you then, in concert with all the heavenly hosts, exclaim, The Lord hath done great things for us, whereof we are glad! Be content then to go on your way weeping, bearing precious seed, knowing assuredly that at last you shall come again with rejoicing, bearing your sheaves with you.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
CONTENTS
It is more than likely that this Psalm hath a reference to some great event in the Church’s history: and hence it hath been generally supposed to refer to the return of the people from Babylon. But this is mere conjecture. Certain it is, that it salts the Church’s deliverance upon every occasion, and the deliverance of every believer. And every poor sinner, redeemed by Christ, may well take up the same language.
A Song of Degrees.
Psa 126:1
If this Psalm was written with a view to record the wonderful and gracious dealings of the Lord with his people, in delivering them from the Babylonish captivity, certain it is, that that event was as sudden and unexpected as a dream. For when Cyrus (as we read in the book of Ezra) gave commandment for the Jews to return to Jerusalem, and to rebuild the temple, it might well excite the astonishment of all that heard it. Nothing but the over-ruling power of God could have prompted him to such an act; and nothing but God’s over-ruling power could have brought them out. See Ezr 1:1-6 . But passing over this event, great and astonishing as it is in itself, as a proof of God’s kind providence over his people; I would call the Reader to a yet more marvellous instance of God’s sovereignty in the kingdom of his grace, and desire him to ponder with me the wonders of God’s love, in turning the captivity of sinners by the proclamation of mercy in the person and offices of the Lord Jesus Christ. Cyrus was mentioned by name, between two and three hundred years before he was born, and declared to be God’s anointed for opening the two-leaved gates, upon which occasion God would loose the loins of kings. And in the night that Belshazzar was slain, was this memorable prophecy fulfilled. See Isa 45:1-3 , compared with Dan 5:6-30 . But what was all this in comparison to the salvation of Jesus? He was set up from everlasting. And our whole nature was in worse than Babylonish bondage, when God sent his Son to deliver us from darkness, and to bring us into his marvellous light; to bring us out of the prison house, and make us free. And when any, and every poor sinner is thus brought out, so great, so unexpected, so unlooked for, and so, marvellous doth the whole seem to him, that it appears too great, and too good to be real, so that it seems but as a dream, or a vision of the night.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Sowing in Tears
Psa 126:5
The words of the text are an inspired proverb. They are found today in all literatures, and they bear a twofold meaning: (1) that patient, enduring toil shall sooner or later have its reward; (2) that vicarious suffering lies at the root of all advancement in social, national, and religious life.
I. See how the principle which is embedded in the text is found everywhere in nature. Death lies between sowing and reaping. There is not a blade of grass in our fields, nor a flower in our gardens, which has not been produced by the sorrows of nature by her sufferings and death.
II. We see the great fact in nature, illustrated in God’s providential and moral government of the world. I appeal to individual experience. Just as that loveliest of all Swiss flowers, the Blue Gentian, grows most luxuriantly under the cornices of snow, have not your greatest happiness and calmest peace grown from beneath your greatest sorrows?
Our fathers ‘sowed in tears’; we, the children, ‘reap in joy’. ‘Are we not led up the great aisle of nature to the altar on Calvary, and prepared by the great facts of nature and of human life for regarding the expiatory sacrifice of Jesus with adoring faith?’
III. If we see a certain law in nature and in God’s providential and moral government of the world, as far as we can trace His footsteps, we shall find the same principle in Divine Revelation, and in the history of the Church of God. What is the grand theme, the great central truth of the Bible? Is it not atonement? the highest form of vicarious suffering the death of ‘the just for the unjust’ the fit for the unfit?
1. My text gives the history of all true prayer. The saints in felicity are reaping the harvest of seed sown in penitential sorrow for sin.
8. Consider the Church’s work. The history of the Church is but a continuation of the history of Christ He who was the Sower was also the Seed. ‘Except a corn of wheat fall to the ground and die, it abideth alone; but if it die it bringeth forth much fruit.’ Was not Jesus the ‘Man of Sorrows’? Did He not sow in tears? On the Day of Pentecost He began to ‘reap in joy’. He has been reaping ever since in the centuries of the Church’s history. Is He not reaping today?
J. W. Bardsley, Many Mansions, p. 105.
The Preparation of the Soil
Psa 126:5
( See also the Parable of the Sower. Mat 13 )
In these words the Psalmist expresses a very important truth, one which finds a parallel in the proverb ‘No gains without pains’. We may perhaps be allowed to state a kindred truth in passive form, which would enable us to derive more instruction and profit from the Parable of the Sower, ‘They that are sowed upon in tears shall bear fruit in joy’. It is our gracious Lord who sows the seed, and it is He who will reap the harvest.
I. We read of the wayside, the rock, the thorns, and the good ground.
( a ) The seed that fell by the wayside had no possible chance of bearing fruit; it was trodden under foot by the immediate passer-by and devoured before the day was done by the birds of the air. That wayside, because difficult to get at with the plough, might have been broken up and prepared for the seed had the husbandman been more industrious, but was barren and fruitless because of his neglect.
( b ) Some fell upon the rock. It had not enough earth from which to gather moisture and so it and the seed were wasted.
(e) And some fell among thorns, or rather the roots or seeds of thorns, which grew up along with the corn and drew all the goodness of the soil to themselves, so that the corn was soon choked and overshadowed, and could not bear fruit. Again the blame lay with some one, with him who had tilled the soil, for he had not cleared it thoroughly before the seed was sown.
( d ) And some fell on good ground which had been properly broken up and cleaned and thoroughly prepared so that the seed had a chance to live its full life and bring forth fruit according to its nature, some thirty, some sixty, and some a hundred fold.
II. ‘He that hath ears to hear let him hear.’ In the interpretation of the parable, we learn that Jesus Christ and His servants sow seed, which is the Word of God. The field is the heart and lives of men, which have to be prepared for the seed if it is to bear fruit in them. What is the preparation which our hearts must receive to fit them for the seed which is sown by the Master Hand or by His Holy Spirit through His servants in the world? We must search our hearts and examine them by means of the law of God, enlarged and exemplified by Christ in His teaching and His works. We must plough up everything, and sift every thought, and it will be remarkable if we are not appalled with the revelation such an examination will make, if we are not overwhelmed with the thought that so much of our lives has been lived in culpable ignorance of our sinfulness and unfitness for God’s presence, so much in disregard of His will and purpose concerning us, and so much in neglect of the great gift which He offers us. When our self-examination is complete and we feel crushed and broken; when we are humbled to the dust with a sense of our sinfulness and weakness, our merciful Lord will speak to us words of comfort and love. He will sow the seed which is the fruit of His life in our hearts.
Reference. CXXVI. 5, 6. J. Baldwin Brown, Aids to the Development of the Divine Life, No. ii.
Divine Service a Speculation
Psa 126:6
It may be assumed that God has a kingdom in this world, and that although it appears in different forms it can always be recognized; for it means the increase of knowledge, the spread of charity, the deliverance of the oppressed, the rescue of the fallen, the preaching of Christ’s Evangel. We believe that God is calling us daily to cast ourselves into His work and to be fellow-labourers together with Him for the redemption of humanity.
I. Were one restricted to three departments of beneficence, as an illustration of hazardous and yet hopeful speculation, he might take for the first
( a ) Foreign Missions. Its pioneers were laughed at in society, and lectured by the Church; they were hindered and persecuted; their passion for human souls and their splendid self-abnegation were neither welcome nor admired. We are now beginning to rescue their names and to recognize what those men who were judged in their day fools and fanatics have done for philology and anthropology, for geography and commerce, and most of all for religion.
( b ) How slow again has been the progress of education, how bitter its controversies, how vast its outlay, how many have been its servants. But the spirit of intelligence is spreading like leaven through the heavy mass of the people.
( c ) The pioneers of temperance fought an unpopular and arduous battle, and none of the benefactors of society have suffered more through defeat and disappointment. Evidence can be produced to show that there is no decrease in the statistics on drink and no improvements in the habits of the people, and every person who is not a raging optimist will admit that drunkenness still battens on the vitals of England. On the other hand, it is beyond question that the nation as a whole is learning temperance and self-respect. Drunkenness, except in cases where it is a disease, is now confined to the lowest classes in the commonwealth, and there it is a misfortune as much as a vice.
II. God’s servants would not be discouraged if they remembered that beneficence has many conditions of success, and one of them is time. You cannot hurry nature, neither can you hurry humanity. You can change the face of a country in ten years, but you cannot create an intelligent, temperate, industrious, thrifty people in less than three generations. Work for such high ends, and on such spiritual lines must be without haste and without rest, and the first workmen must be content to leave their unfinished building to their successors.
III. But the spiritual workman should remember that if the rate of progress be slow the far result is already discounted, and that if he speculates it is not in the sense that he may lose altogether, but that he loses in the present in order to gain in the future. Remember in moments of depression, when your own work and that of your generation seems a failure, that the kingdom of God has a long past. The history of commerce records how men have been willing to stake all they had upon one transaction in the hope of huge gain; the history of religion records how a greater multitude have risked everything for the good of their fellow-men and the kingdom of God. Theirs is the higher spirit and the future vision; theirs has been the master speculation of humanity. Time alone is arbiter of their wisdom, and time has already justified the venture of beneficence.
John Watson, The Inspiration of Our Faith, p. 298.
References. CXXVI. 6. J. Thomas, Myrtle Street Pulpit, vol. ii. p. 263. Spurgeon, Sermons, vol. xv. No. 867. CXXVI. International Critical Commentary, vol. ii. p. 455.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XVI
THE MESSIANIC PSALMS AND OTHERS
We commence this chapter by giving a classified list of the Messianic Psalms, as follows:
The Royal Psalms are:
Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;
The Passion Psalms are:
Psa 22 ; Psa 41 ; Psa 69 ;
The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;
The Missionary Psalms are:
Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .
The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.
The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.
The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).
The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).
It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.
The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:
1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .
2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .
3. They sang after the Supper in fulfilment of Psa 22:22 .
4. Piercing his hands and feet, Psa 22:16 .
5. They cast lots for his vesture in fulfilment of Psa 22:18 .
6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .
7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .
8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”
9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .
10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .
11. He is represented as dead, buried, and raised in Psa 16:10 .
12. His suffering as a substitute is described in Psa 69:9 .
13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .
The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.
The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”
There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:
1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.
2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.
3. The third theory is that the thought in these psalms advances by degrees.
4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.
Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.
Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.
Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.
David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .
A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.
The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.
On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.
Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
QUESTIONS
QUESTIONS
1. What are the Royal Psalms?
2. What are the Passion Psalms?
3. What are the Psalms of the Ideal Man?
4. What are the Missionary Psalms?
5. What are the predictions before David of the coming Messiah?
6. What are the prophecies of history concerning the Messiah?
7. Give a regular order of thought concerning the messianic offices as taught in the psalms.
8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?
9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.
10. Name the Penitential Psalms and show their occasion.
11. What are the Pilgrim Psalms?
12. What is this section of the Psalter called?
13. When and under what conditions were these psalms collected?
14. Who is the author of the central psalm of this collection?
15. What Davidic Psalms are in this collection?
16. When were the others written?
17. What are they called in the Septuagint?
18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?
19. What scriptures give the true idea of these titles?
20. Give proof of their singing as they went.
21. To what feasts did they go singing these Psalms?
22. What was the special use made of Psa 121 and Psa 122 ?
23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?
24. Expound Psa 133 .
25. What is an alphabetical psalm, and what are the several kinds?
26. Who originated these Alphabetical Psalms?
27. What are the most complete specimen?
28. Of what is it an expansion?
29. Why is a certain group of psalms called the Hallelujah Psalms?
30. What are the Hallelujah Psalms?
31. Which of the Hallelujah Psalms was a doxology?
32. Which of these were used as anthems?
33. Which psalm calls on all creation to praise God?
34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?
35. Which of these psalms calls for all varieties of instruments?
36. What is the Egyptian Hallel?
37. What is their special use and how were they sung?
38. Then what hymns did Jesus and his disciples sing?
39. At what other feasts was this sung?
40. Why was the name of God delayed so long in Psa 114 ?
41. What are the characteristics of Psa 115 ?
42. What is the theme and special use of Psa 116 ?
43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.
44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.
45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
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.
We were like them that dream
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
A song of the ascents.” The return of Zion becomes the pledge and cry for the return of Israel, and the blessed Sower in sorrow shall yet reap in joy.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 126:1-3
1When the Lord brought back the captive ones of Zion,
We were like those who dream.
2Then our mouth was filled with laughter
And our tongue with joyful shouting;
Then they said among the nations,
The Lord has done great things for them.
3The Lord has done great things for us;
We are glad.
Psa 126:1-3 This strophe contrasts the Israelites’ feelings about being taken captive into exile with the great joy of returning to Judah and Jerusalem and the temple.
The problem for interpreters is that the Hebrew verbs do not carry a time element, only context can determine past, present, or future! Therefore, this first verse could be
1. an affirmation of a past act
2. a hope for a future act
3. a past act, Psa 126:1; a prayer for YHWH to do it again, Psa 126:4
Psa 126:1 brought back This verbal (BDB 996, KB 1427, Qal infinitive construct) has a wide semantic field. It is the normal word used for repentance (see Special Topic: Repentance in the OT) from the basic meaning to turn or to return. It is the second connotation that seems to be involved in Psa 126:1 (JPSOA, based on Psa 85:1, has restore, also see Psa 14:7; Psa 53:6).
Since several of the Psalms of Ascent reflect the Ezra/Nehemiah period (i.e., Cyrus’ decree of 538 B.C.), this Psalm may also reflect that post-exilic period.
Just a theological note, their freedom from captivity/exile must have been preceded by their first turning back to YHWH.
the captive ones There is a possible emendation (here and in Psa 126:4) followed by the JPSOA, When YHWH restores the fortunes of Zion).
1. brought back – (BDB 1000 II), MT
2. restore – (BDB 986), JPSOA, cf. Psa 85:1
The term fortunes would denote prosperity (TEV footnote). It would be the visible sign of a restored covenant with YHWH and its promised blessings (cf. Leviticus 26; Deuteronomy 27-30).
Zion See Special Topic: Zion .
We were like those who dream This is the first of several descriptive phrases expressing the joy of those who returned.
1. Psa 126:1 b
2. Psa 126:2 a
3. Psa 126:2 b
4. Psa 126:2 -d
5. Psa 126:3
These feelings were the intended outcome of a relationship with YHWH.
The DSS and the LXX see the Hebrew word dream, (BDB 321 II) as referring to be healthy, strong (cf. REB); the root is spelled exactly the same. The Peshitta has we were like those who rejoice.
Psa 126:2 -d they said among the nations This phrase reaffirms the central theological assertion that YHWH wanted to use His relationship with Israel as a way to reach the nations (cf. Psa 46:10). See Special Topic: YHWH’s Eternal Redemptive Plan.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the LORD. Hebrew. Jehovah. App-4.
turned. the captivity = turned the fortunes. This does not refer to a captivity or captives, but to a restoration to blessing. See Job 42:10 and Eze 16:53 and Eze 16:56, where it is three times explained as “return to your former estate”. See App-67.
Zion. See App-68.
like them that dream. The reference is to the waking in 2Ki 19:35. Isa 37:36. The illustration is in Luk 24:41. Act 12:9 (603 B.C.)
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 126:1-6 :
When the LORD turned again the captivity of Zion ( Psa 126:1 ),
Or when the Lord actually freed Zion from her captivity,
we were like those who dream ( Psa 126:1 ).
How many times when we see the glorious work of God, it’s just like being… it’s just like a dream. It’s just hard to comprehend. As the children were singing tonight, I was like one who was dreaming. I pastored little churches for so many years, when you dreamed of having a children’s choir. And all of the efforts and time and all that we’ve put in in trying to develop something, and then to just see God do it. You’re just sitting there; you’re like one who’s dreaming. I look at what God has done here, and it’s like a dream. There’s something that the reality has not yet sunk in. It’s funny how that so often in my dreams I dream that I’m back pastoring one of the churches that I’ve pastored in years gone by and still struggling, and that whole struggle. And I dream that I’m… Man, when I wake up, I think, “Oh no, this is the dream, you know. This can’t be real.” God’s glorious work that we see.
And so the psalmist, “When God worked, delivered Zion, we were just like those that dream.” So excited in what God was doing. It just… the reality of it just hardly seem to register.
Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD has done great things for them ( Psa 126:2 ).
Oh, how neat it is to just have that kind of joy and freedom to just be able to laugh over the good things that God does.
The LORD has done great things for us; whereof we are glad ( Psa 126:3 ).
Then the prayer.
Turn again our captivity, O LORD, as the streams in the south. For they that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him ( Psa 126:4-6 ).
I think that herein is speaking of really the ministry in a sense. Jesus when He spoke of the sower going forth planting the seed, some fell on the wayside, some among the rocks and some among the thorns, others on good ground. Jesus likened the field that was being sown as the world; the seed is the Word of God. And I think that the reference here is much the same as similitude, as we see being the Word of God, and “they that go forth weeping, bearing the precious seed, shall doubtless come again. Those that sow in tears shall reap in joy.” I think that the attitude with which we go forth is so important.
Paul the apostle said, “For we have this treasure in earthen vessels, that the glory may be to God, and not of us” ( 2Co 4:7 ). The glorious treasure of the gospel of Jesus Christ, the glorious treasure of the Word of God, it’s in this earthen vessel. Jesus Christ dwelling in me, the most valuable thing in the universe in this cheap, common clay pot. Earthen vessel is a clay pot. It’s a pot made out of earth, out of clay. So God has taken the glorious treasure and He has put it in this common old clay pot. Now anytime I think that this pot is important, then I’m a crackpot. God did the ridiculous. In order that we would not glory in the pot, in the vessel, but that we would glory in the contents.
Now God wants me to pour forth His love to the needy world around me in such a way that they are captivated by Him, not by me. That they’re drawn to Him, not to me. So my attitude in going forth is so important. For if I go forth in a haughty attitude, “Well, here I am, you lucky people, you know.” And you go forth with this haughty air, God will put you down. “He that humbleth himself shall be exalted; and he that exalteth himself shall be abased” ( Luk 14:11 ). And God has interesting ways of abasing a person. Just really letting you fall right on your face in front of everybody. You know, just when you’re trying to show how graceful and how marvelous you are, zoom… right on your nose.
In going forth it should always be with that sense of awe. “Oh God, I am nothing. But what a glorious treasure I have to share with the world. What a privilege to be a servant of God and to be the instrument through which God works.” Never, “Oh God, I understand why You chose me. You’ve made a good deal when You got me, Lord.”
I heard of this church that had just called a new minister fresh out of seminary and he had graduated magna cum laude and he really thought that he had it all together. And so his first Sunday morning, he came in dressed impeccably, cuff at the right length and his sermon was just homiletically perfect, and you know, just everything was just, I mean, he was the epitome of perfection. Came in with that, “Folks, I’ve got it together” kind of an attitude, you know. And, “How fortunate you are that you called me to be the pastor of your church.”
But as he tried to deliver his message, he got confused. He got mixed up. He lost his place. He couldn’t get it together. The thing just fell apart and was in shambles. And finally he just stood there, and he was just so confused he couldn’t say anything. And he just broke down and he started to weep. And he turned and left just broken, when a dear little saint down towards the front turned to her friend and said, “If he had come in like he went out, he would have gone out like he came in.” That’s pretty much what this psalm says. “He who sows in tears will reap in joy.” Going forth weeping, bearing the precious fruit, you’ll doubtless come again bringing the harvest, the sheaves with you. Our attitudes–so important. “
Fuente: Through the Bible Commentary
This is one of the Songs of Degrees. They are supposed to have been sung as the pilgrim caravan was going up to the temple at Jerusalem. Every time they halted and pitched their tents, they sang a Psalm. If carefully read, it will be found that these Psalms exhibit a real advance in experience.
For instance, the keynote of the 125th is stability, while that of the 126th is joy, and especially joyful hope. Each one appears to advance a stage higher than the one that precedes it.
Psa 126:1. When the LORD turned again the captivity of Zion, we were like them that dream.
It seemed too good to be true. We were in a delirium of joy: We were like them that dream. Our slumber had been profound; we thought that God had altogether forgotten us; but when we found that he was coming to our rescue, we were like them that dream.
Psa 126:2. Then was our mouth filled with laughter, and our tongue with singing:
We wanted to express our joy, so laughter came, which is a natural, unartificial mode of expressing delight. Our mouth was filled with laughter. We not only laughed, but we laughed again and again, even as Abraham laughed when a son was promised to him, and as Sarah laughed when Isaac was born.
Psa 126:2. Then said they among the heathen, The LORD hath done great things for them.
It is a fine time when even the heathen begin to see the joy of believers. They could not help hearing and seeing it, and with astonishment they said, Jehovah hath done great things for them, to which the godly replied that it was so. They were not at all ashamed to own it. They had not any of that unhallowed modesty which is afraid to speak to the glory of God, but they said:
Psa 126:3. The LORD hath done great things for us; whereof we are glad.
I heard a brother, at a prayer-meeting some time ago, say, Whereof we desire to be glad. That is not what these people said; and if the Lord has done great things for you, you are glad, not only do you desire to be glad, but you are so. It is always a pity to try to improve on Holy Scripture, for it does not need to be improved upon. When the Lord does great things for his people, they are as glad as they can be, and they cannot help saying so.
Psa 126:4. Turn again our captivity, O LORD, as the streams in the south.
The river-beds, when the Southern torrents have been dried up, seem to be nothing but a gathering of stones and dust. Then comes a copious rain, bringing a sudden flush of water, and the captivity of the stream is gone. That is the meaning of the prayer: Turn again our captivity, O Lord, as the streams in the south.
Psa 126:5-6. They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.
Notice that word doubtless. If you have any doubt about it in your own case, may the Lord drive all your doubts away! When God says doubtless, we must not be doubtful: He shall doubtless come again with rejoicing, bringing his sheaves with him.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 126:1-2
Psalms 126
WHEN THE LORD RESTORED THE FORTUNES OF ZION (RSV)
For the title here we have selected the opening line of the RSV. There is nothing in the psalm that can be applied exclusively to the return of Israel from the captivity; but, at the same time, there is nothing to exclude that example of God’s restoring the fortunes of Israel.
Delitzsch declared that, “Any other rendering than that of the LXX in these opening lines is impossible. That rendition is, “When the Lord turned the captivity of Sion, we became as comforted ones. Nevertheless, we accept the RSV rendition here as correct, because Christ himself used the expression, “release of the captives” as an idiom for saving people from sin (Luk 4:18). The captives in that passage were primarily those whom the Devil had made “captive” to do his will. (2Ti 2:26).
Also, there is a key verse in the understanding of this idiom in Job 42:10 which reveals that, “God turned the captivity of Job when he prayed for his friends; and God gave Job twice as much as he had before.” In this passage, the turning of Job’s “captivity,” simply meant the restoration of his good fortunes and not his release from imprisonment or captivity.
It is impossible, of course, to determine the exact date of this psalm. Briggs placed it in the “Greek period, when the people longed for a return of prosperity. There are also a number of other scholarly “guesses”; but none of them carries any particular authority.
The paragraphing of the composition was understood by Spurgeon as: “(1) a narrative (Psa 126:1-2); (2) a song (Psa 126:3); (3) a prayer (Psa 126:4); and (4) a promise (Psa 126:5-6).
The occasion for the psalm is likewise impossible to identify with any certainty. Allen believed that, “The turning point to which the people looked back in this psalm was probably the reestablishment of the worship of the religious community in Jerusalem after the Babylonian exile.” However, there are several other occasions in the history of Israel which are just as likely to have occasioned this psalm.
McCaw attempted to express the meaning of the whole psalm with the following adequate analysis.
“The gladness of this psalm is unmistakable, and yet there is a sense of tearfulness, as if the expected blessings (Psa 126:1) ought not to have turned into depression in Psa 126:5,
“The message of the psalm is that there is no simple solution on earth for the problems of the people of God, no single act of God that could bring them into unbroken joy, rid them of trials and temptations, or establish them in perfection this side of heaven!
Psa 126:1-2
THE NARRATIVE
“When Jehovah brought back those that returned to Zion,
We were like unto them that dream.
Then was our mouth filled with laughter,
And our tongue with singing:
Then said they among the nations,
Jehovah hath done great things for them.”
It is obvious here that the ASV, which we are following, renders these opening lines as a reference to the return of the Babylonian exiles; and, as we noted above, there is nothing in the psalm that denies this possibility.
“We were like unto them that dream” (Psa 126:1). This must indeed have been an understatement. After two or three generations (some 70 years) of captivity in Babylon, they are suddenly on the way back to Jerusalem, just as God had promised. Not only are they on the .way back home, but the all-powerful Medo-Persian monarch Cyrus is financing their return, sponsoring and encouraging it in every way possible. No wonder they laughed and sang for joy. Never before, in the whole history of the human race, had there ever been anything like this; and, we might add, there’s never been anything like it since then! Surely the hand of Almighty God is visible in those events.
“Then said they … Jehovah hath done great things for them” (Psa 126:2). This refers to the testimony of the Gentile nations to the effect that they recognized the hand of God in what happened in Israel’s resettlement in Canaan. But, why did they not give the honor to Cyrus? Was he not the one who really engineered the whole business? Cyrus himself led the way in proclaiming, not himself, but God as the author of Israel’s return to Jerusalem. Josephus gives this account of the edict of Cyrus.
“Thus said Cyrus the King: Since God Almighty hath appointed me to be the king of the habitable earth, I believe that he is the God which the nation of the Israelites worship; for indeed he foretold my name by the prophets, and that I should build him a house at Jerusalem, in the country of Judea.
Some question Josephus’ writings; but the pertinent question is, “If Cyrus did not indeed give God the honor of ordering the return of Israel, how can we account for the fact that the Gentile nations of the world of that period ascribed the honor to God instead of to Cyrus?
E.M. Zerr:
Psa 126:1. This verse is in the past tense in form, and as such had been true of Israel more than once, for the nation had been rescued from the sage was also prophetic and was fulhand of the oppressorr But the pasfilled when Israel was returned from Babylonian captivity, recorded in the books of Ezra and Nehemiah.
Psa 126:2. Laughter and singing are used in about the same sense and neither indicates a feeling of lightness or levity. It refers to the spirit of rejoicing that the nation of the Israelites felt after their release from captivity. The last half of the verse was fulfilled by the attitude of the Persians toward Israel after the overthrow of the Babylonians who had taken the Israelites captive. (Ezr 1:1-4.)
Fuente: Old and New Testaments Restoration Commentary
The general movement of these songs of Ascents is preserved in this case by the marginal reading of the first verse, better than by the text as it stands in the R.V. When Jehovah brought back those that returned to Zion. The pilgrims have looked back and praised Jehovah for escape. They have looked on, and praised Him for their hope and present sense of security. Now they break forth into an expression of their glad experience.
It is all so wonderful this restoration by Jehovah, that it is hardly believable, it is as though they dreamed. Laughter and singing are the only fitting expressions of their rejoicing hearts. Even the nations are compelled to recognise the doings of Jehovah on their behalf. Yet in the consciousness of the wonders wrought by Jehovah is created a keen sense of their own imperfection. The deliverance is not yet complete, and the prayer is offered, Turn again our captivity, of as Dr. Kirkpatrick translates, Restore our fortunes. The restoration already in progress is the inspiration of the prayer for its fulfilment. The song ends with a declaration of confidence that the sorrowful experiences of the past must issue in the realisation of all that they so earnestly desire.
Fuente: An Exposition on the Whole Bible
The Lord Hath Done Great Things for Us
Psa 126:1-6; Psa 127:1-5
The circumstances under which this psalm was written are evident upon its face. The exiles, lately back from Babylon, are rejoicing in the gladness of their return. But their joy was not complete so long as the larger portion of their nation were still in bondage. The metaphor of streams in the South is derived from the rapidity with which dry water-courses become flushed with torrent streams. The returned exiles longed to see the vacant solitudes of their land suddenly filled with returning crowds. They asked that their tears might be the seeds of mighty harvests. Let not the Christian worker count as lost the seeds he sows or the tears in which he steeps them. That doubtless is Gods guarantee.
Psa 127:1-5
This psalm was probably suggested by Ezras efforts to rebuild the Temple. We cannot succeed apart from God, but must be His fellow-workers. See Pro 10:22. The bread of trouble is that which is hardly obtained, where labor is severe, and the results slow. Beware of needless anxiety. As builders, Psa 127:1, look to God for plan, materials, and co-operation. As watchers, Psa 127:1, commit all keeping to Gods watch and ward. As toilers, Psa 127:2, have a little more quiet rest and ease of mind. As parents, Psa 127:3-5, do not shrink from parental responsibilities; when you are old, your children will answer for you.
Fuente: F.B. Meyer’s Through the Bible Commentary
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.
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.
Fuente: The Sermon Bible
A Song of degrees
See title note; (See Scofield “Psa 120:1”).
Fuente: Scofield Reference Bible Notes
turned again: etc. Heb. returned the returning of Zion, Psa 53:6, Psa 85:1, Ezr 1:1-11, Job 42:10, Jer 31:8-10, Hos 6:11, Joe 3:1
we were like: Job 9:16, Mar 16:11, Luk 24:11, Luk 24:41, Act 12:9, Act 12:14-16
Reciprocal: Gen 45:26 – he believed Deu 30:3 – then the Neh 8:12 – to make Job 29:24 – they believed Psa 30:11 – turned Psa 66:5 – Come Psa 106:47 – Save us Psa 126:4 – Turn again Ecc 3:4 – time to weep Isa 14:7 – they Isa 48:20 – with a voice Isa 49:24 – prey Jer 29:14 – and I will turn Jer 30:19 – out Jer 32:44 – for I Jer 33:7 – will cause Jer 51:10 – let us Eze 16:53 – bring Eze 36:23 – and the heathen Joe 2:21 – for Zep 2:7 – turn Luk 6:21 – ye shall laugh Luk 15:25 – he
Fuente: The Treasury of Scripture Knowledge
The grace and faithfulness of His ways.
A song of the ascents.
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.
Fuente: Grant’s Numerical Bible Notes and Commentary
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, , 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Psa 126:4. The streams in the south, which water the dry lands by periodical rains and melted snows, and so make them to bring forth the most abundant harvests.
REFLECTIONS.
When the Jews were led to Babylon, they were much discouraged. They went weeping, and almost naked. When the edict of Cyrus was published to let them go, to rebuild their city and sanctuary, it was as the awaking from a troublesome night of captivity, to the joyful morning of liberation and affluence. Now they return with singing, to reap in joy.
Here is a promise that they should have plenty, and that the plenty should flow like the Jordan, with greater impetuosity for having been obstructed. And they had fine seasons of prosperity under the Persians, and the Romans. Alexander the great was their peculiar friend. Antiochus Epiphanes and others did indeed sorely oppress them; but God shortened those days of calamity. But this psalm is to be understood chiefly of spiritual blessings. See Isaiah 55. God delights to turn the calamities of his faithful people to glory and everlasting joy; and no joys are so sweet to man as those which arise from an overruling providence, raising him out of adversity and woe.
The Hebrew and several Versions attribute this psalm to Solomon. The Syriac, A psalm of David, concerning Solomon.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
CXXVI. Comfort in Tears.An apparently easy and really very difficult Ps. According to the usual interpretation which is adopted in RV we have in Psa 126:1-3 a picture of the joy felt when Cyrus permitted the Jews to settle in their own land. The time is that of 2 Is. and the reference to the restoration under Cyrus seems to be inevitable. But in Psa 126:4-6 it is startling to find the poet praying for a restoration which had already taken place as if it were still in the future. To express this meaning in each place, he has the same phrase turning the captivity, on which see Psa 14:7 and note. We get something like a consistent explanation by the following changes, not in the text, but the translation. (1) If Yahweh had turned: We should have been like, etc. (2) Our mouth would have been filled. Then they would.
Psa 126:3. Yahweh would have done. After this the Psalmist naturally prays for change in Israels state. He compares the change to that made by the torrents of fertilising rain in the Negeb (p. 32) or dry region in the S. of Palestine, or to the contrast between painful ploughing and the joy of the harvest home. In Psa 126:6 translate with a slight emendation, trailing his seed.
Fuente: Peake’s Commentary on the Bible
PSALM 126
The ransomed of the Lord return to Zion with songs and everlasting joy (Isa 35:10).
In Psa 124:7, the godly are viewed as having escaped from their enemies; in Psalm 125, they realize that, being set free, the Lord is their protection on every hand; in Psalm 126, reviewing the way the Lord had wrought on their behalf, they break forth into praise and singing.
(vv. 1-3) The intervention of the Lord had been so unforeseen and complete that, like a dream, it was almost beyond belief (Comp. Luk 24:41). This intervention is of a twofold character. Zion itself is set free from the rule of the enemy, to be followed by the full deliverance of the whole nation of Israel. The city to which they are going is delivered from its long ages of captivity. This leads to the joy of Israel, and to the Lord being glorified among the heathen. They will say, The Lord hath done great things for them; while the remnant themselves gladly ascribe all praise to the Lord, saying, The Lord hath done great things for us.
(vv. 4-5) Zion is delivered, but Israel is not yet fully established in their land. Thus they pray that their return from captivity may be as the streams in the south which, commencing as a trickling rill, become swollen with the rain into rivers that bring blessing and fertility to the parched land.
During long years of captivity they had sown in tears; now they will reap in joy the fruits of all the chastening they had passed through.
(v. 6) In the closing verse it would seem that the Spirit of God leads the psalmist to see that Christ had been before them in the path that they are treading. He speaks no longer of They that sow in tears, but of One, He that goeth forth and weepeth. In the days of His humiliation Christ had sown precious seed, and watered it with His tears, and He will come again with a great harvest of souls. He will see of the fruit of the travail of His soul, and shall be satisfied.
Fuente: Smith’s Writings on 24 Books of the Bible
126:1 [A Song of degrees.] When the LORD turned again the captivity of Zion, we were like them that {a} dream.
(a) Their deliverance was incredible and therefore took away all excuse for ingratitude.
Fuente: Geneva Bible Notes
Psalms 126
This community lament psalm of ascent appears to date from the time of Ezra and Nehemiah when the Israelites returned from Babylonian captivity. The writer rejoiced in the Israelites’ return to the land (sometime after 538 B.C.) but prayed for a complete restoration.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Praise for the return 126:1-3
The psalmist recalled initial impressions following return to the land, which God had effected. The returned captives felt as though they were only dreaming that they were back in their homeland. They evidently did not expect to see it. They were happy and praised God for His goodness to them as they spoke with non-Israelites.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 126:1-6
As in Psa 85:1-13, 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.
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 126:6-6 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}