Psalms · Chapter 126

V. 1. Turned-Brought the captive Israelites out of Babylon into their own land. Dream-We were so surprized and astonished.

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 EUBŒAM, ET MAGNETAS, THESSALOS, PERRHÆBOS,

ACHÆOS, 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 Eubœa, the Magnesians, Thessalians, Perrhæbians, 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 præconis, 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 præco, cum unusquisque non audire, sed videre libertatis suæ 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.

Verse 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, µymlhk, 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, Ezra 1:1-4; this was evidently the work of Jehovah, who only could thus turn the captivity of Zion.

1, decide this psalm to be one of the first echoes responsive to the decree of Cyrus (Ezekiel 1:1-4) which awoke in the hearts of the exiles. It is a beautiful commemoration, not of that decree only, but of the faithfulness of God, and the hope of all his sorrowing ones in all ages, verses 5, 6. It is a companion with Psalm 85, which seems to date a little later, and is to be contrasted with Psalm 79 and 137. The psalm divides itself into two strophes: verses 1-3, a thankful acknowledgment of the great deliverance granted; verses 4-6, a prayer and hope that what is thus auspiciously begun may be brought forth to completion. See note on verse 4.

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 tbyv, (sheebath,) rendered “captivity,” from bwv, (shobh,) to return. But the Septuagint reads aicmalwsian, and the Vulgate captivitatem, as if they had a text before them which read tybv, (shebeeth,) or twbv, (shebooth,) “captivity,” (as in verse 4,) from the root hbv, (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 verse 4, and the fundamental passage, Deuteronomy 30:2, 3; Jeremiah 29:14; Ezekiel 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 Acts 12:9.

Verse 2. Then was our mouth filled with laughter] The same effect as was produced on the poor liberated Grecians mentioned above. Then said they among the heathen] The liberty now granted was brought about in so extraordinary a way, that the very heathens saw that the hand of the great Jehovah must have been in it.

Verse 2. Then was our mouth filled with laughter — We thought ourselves in a new world, and the surprise of it put us into such an ecstasy and transport of joy, that we could scarcely contain ourselves within the bounds of decency in the expressions of it; and our mouth with singing — We gave vent to our joy, by singing hymns and songs of praise to God, and thus gave notice to all about us, what wonders God had wrought for us. Then said they among the heathen — Who had observed our calamity and triumphed in it, Jeremiah 22:8, 9; Psalm 137:7. The Lord Jehovah, the God of Israel, hath done great things for them — This truly is Jehovah’s work, who hath magnified his power in the strange deliverance of this nation. Well might they wonder, that a heathen emperor should, of his own mere motion, show so much kindness to a people so hated and despised as the Jews were.

2. Said they among the heathen—So astonishing was the decree of Cyrus, (Ezra 1:1-4,) that the Gentile nations spoke of it as an act above the level of humanity, and ascribed it directly to Jehovah, the Hebrews’ God, which, in the next verse, they repeat and accept with gladness, as true. The allusion to the common remark upon the event by “the heathen,” implies a friendliness and good will on their part toward the Jews at the time of their departure. This was a fact in the reign of Cyrus, with whom they were in honour; and afterward in the reign of Darius Hystaspes; and the same of the Egyptians toward Israel at the time of the exodus. Exodus 11:3; 12:36.

Verse 3. The Lord hath done great things for us] We acknowledge the hand of our God. Deus nobis haec otia fecit, “God alone has given us this enlargement.”

We are glad.] This is a mere burst of ecstatic joy. O how happy are we!

Verse 3. The Lord hath done great things for us — And we should be very ungrateful if we did not thankfully acknowledge it, and praise him for the singular benefits, which excite even the wonder of strangers; for the Lord hath not only restored our liberty, but manifested the greatness of his power in affecting this our deliverance; whereof we are glad — Which justly fills us with joy and triumph.

V. 4. Turn-As thou hast brought us home, bring also the rest of our brethren. As-As thou art pleased sometimes to send floods of water into dry and barren grounds, such as the southern parts of Canaan were.

Verse 4. Turn again our captivity] This is either a recital of the prayer they had used before their deliverance; or it is a prayer for those who still remained in the provinces beyond the Euphrates. The Jewish captives did not all return at once; they came back at different times, and under different leaders, Ezra, Nehemiah, Zerubbabel, &c.

As the streams in the south.] Probably the Nile is meant. It is now pretty well known that the Nile has its origin in the kingdom of Damot; and runs from south to north through different countries, till, passing through Egypt, it empties itself into the Mediterranean Sea. It is possible, however, that they might have had in view some rapid rivers that either rose in the south, or had a southern direction; and they desired that their return might be as rapid and as abundant as the waters of those rivers. But we know that the Nile proceeds from the south, divides itself into several streams as it passes through Egypt, and falls by seven mouths into the Mediterranean.

Verse 4. Turn again our captivity, O Lord — Perfect what thou hast begun, and as thou hast brought us home, bring home also the rest of our brethren, who still remain captives in Babylon, or are dispersed in that country, or in any other parts of the world; as the streams in the south — Which would be as welcome to this desolate country as streams of water to the dry and thirsty grounds. Or, that we may refresh and cultivate thy holy land, as the rivers of the south gladden, fructify, and replenish their dry and thirsty soil. The Hebrew word bgn, negeb, here rendered, the south, signifies, says Dr. Hammond, “a dry and parched soil; and, by a figure, is very well used to signify the south, as the soil of the southern countries is very hot, dry, and burned up with the sun. This particularly is the case in Egypt, where they would never have any crops at all, were it not for the annual overflowing of their rivers; so that the psalmist here prays that he would turn their captivity, as he doth the rivers of the south, or of Egypt, to gladden and replenish the otherwise parched and barren earth.” Bishop Lowth, however, and some others, think the image is taken from the torrents in the deserts to the south of Judea; in Idumea, Arabia Petræa, &c., a mountainous country; which torrents were constantly dried up in the summer, and as constantly returned after the rainy season, and filled again their deserted channels: see Job 6:17, 18. Thus the Jews had left their country desolate, but now flowed into it again.

Verse 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.

4. Turn again our captivity—The work of returning to their native land from all the parts whither they had been scattered was not accomplished at once. It had now begun gloriously, but was not completed. It was nearly a hundred years from the return of the first caravan, under Zerubbabel, (Ezra 2:1, 2,) till that under Nehemiah. Nehemiah 2:5-11. As the streams in the south—As the brooks in the Negeb, or parched country— the country of Arabia Petrea, called also “the South,” (Isaiah 21:1,) and often. Here the streams, which dry up in summer, (Job 6:15-20,) rise rapidly in the rainy season. In the region of Sinai, says Palmer, “a single thunderstorm, with a heavy shower of rain falling on the naked granite mountains, will be sufficient to convert a dry and level valley into a roaring river in a few short hours.” Thus the pious Jew prayed that the return of the exiles might be immediate, copious, and refreshing. “The poet proceeds from the idea that the Holy Land yearns after an abundant, re-animating influx of population, as the Negeb thirsts for the rain-water streams.”— Delitzsch.

Verse 5. They that sow in tears shall reap in joy.] This is either a maxim which they gather from their own history, or it is a fact which they are now witnessing. We see the benefit of humbling ourselves under the mighty hand of God; we have now a sweet return for our bitter tears. Or, We have sown in tears; now we reap in joy. We are restored after a long and afflicting captivity to our own country, to peace, and to happiness.

Verses 5, 6. They that sow in tears shall reap in joy — This seems to refer to the foregoing prayer; as if he had said, And this thou wilt do in thy good time: thou wilt give them, as thou hast given us, a joyful return after so sad a time of captivity. The argument is taken from the common course of God’s providence toward men of all nations, to whom he affords vicissitudes of sorrow and comfort, and particularly toward husbandmen, who till their land, and sow their seed, not only with toil, and the sweat of their brows, but, it may be, also with care, fear, and sorrow, doubtful about the success of their labours, and, perhaps, wanting the corn they sow to make bread for their families. They commit it, however, to the ground, where for a time it lies dead and buried. “A dark and dreary winter succeeds, and all seems to be lost. But, at the return of spring, universal nature revives, and the once desolate fields are covered with corn, which, when matured by the sun’s heat, the cheerful reapers cut down, and it is brought home with triumphant shouts.” Thus the released Jewish captives had sorrow, and cause of mourning, on account of “the fatigue of travelling from Babylon into Judea; the melancholy prospect of a long depopulated country and ruined city; the toil necessary to be undergone before the former could be again brought into order, and the latter rebuilt; these considerations could not but allay their joy, and even draw many tears from their eyes:” but “they are here comforted with a gracious promise, that God would give a blessing to the labours of their hands, and crown them with success, so that they should once more see Jerusalem in prosperity, and behold in Zion the beauty of holiness.” “Here, O disciple of Jesus, behold an emblem of thy present labour, and thy future reward. Thou sowest, perhaps, in tears; thou dost thy duty amid persecution and affliction, sickness, pain, and sorrow; thou labourest in the church, and no account is made of thy labours; no profit seems likely to arise from them. Nay, thou must thyself drop into the dust of death, and all the storms of that winter must pass over thee, until thy form shall be perished, and thou shalt see corruption. Yet the day is coming when thou shalt reap in joy; and plentiful shall be thy harvest.” — Horne.

5, 6. Long years of delay, vexation, and suffering, occasioned by the hostile people adjoining the country of the Jews, occasioned depression and sorrow. The work of reconstruction was “great,” (Nehemiah 6:3,) at best, and called for self-denial, courage, fortitude, and faith. But their enemies aggravated it a hundredfold. So struggles the Church of Christ in the earth, not only against natural infirmity and disability, but the hostile world. The closing verses are the language of strong faith and hope grounded in the word of God. Sow in tears—Often known in the East from scarcity of seed in famine; from perils of robbers, (as Job 1:14, 15,) being often required to go to their fields, six or eight miles from home, armed; from painful labour and poverty; from fear of losing the crop, their only hope; from lack of rain, or from untimely rain. See note on Psalm 104:23. Bearing precious seed—Literally, Carrying a basket, or sack, of the seed. No such word as “precious” is in the original, and meshek, (English version, “precious,”) which means to draw out, must denote the act of drawing out the “seed” from the vessel, or, by metonomy, the vessel itself from which it is drawn out. In Amos 9:13, the verb is rendered soweth. Shall doubtless come again with rejoicing—Literally, Coming, he shall come with shouting. The form is intensive for, he shall surely come. The result is sure. The antitheses of going, coming; sowing, reaping; weeping, shouting; seed, sheaves; the implied doubt and anxiety in sowing, and the certainty of reaping, are exceedingly elegant and forcible.

Verse 6. He that goeth forth and weepeth, bearing precious seed] The metaphor seems to be this: A poor farmer has had a very bad harvest: a very scanty portion of grain and food has been gathered from the earth. The seed time is now come, and is very unpromising. Out of the famine a little seed has been saved to be sown, in hopes of another crop; but the badness of the present season almost precludes the entertainment of hope. But he must sow, or else despair and perish. He carries his all, his precious seed, with him in his seed basket; and with a sorrowful heart commits it to the furrow, watering it in effect with his tears, and earnestly imploring the blessing of God upon it. God hears; the season becomes mild; he beholds successively the blade, the ear, and the full corn in the ear. The appointed weeks of harvest come, and the grain is very productive. He fills his arms, his carriages, with the sheaves and shocks; and returns to his large expecting family in triumph, praising God for the wonders he has wrought. So shall it be with this handful of returning Israelites. They also are to be sown—scattered all over the land; the blessing of God shall be upon them, and their faith and numbers shall be abundantly increased. The return here referred to, Isaiah describes in very natural language: “And they shall bring all your brethren for an offering to the Lord out of all nations, upon horses, and in chariots, and in litters, upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord,” Isaiah 66:20.

Verses 5, 6. They that sow in tears shall reap in joy — This seems to refer to the foregoing prayer; as if he had said, And this thou wilt do in thy good time: thou wilt give them, as thou hast given us, a joyful return after so sad a time of captivity. The argument is taken from the common course of God’s providence toward men of all nations, to whom he affords vicissitudes of sorrow and comfort, and particularly toward husbandmen, who till their land, and sow their seed, not only with toil, and the sweat of their brows, but, it may be, also with care, fear, and sorrow, doubtful about the success of their labours, and, perhaps, wanting the corn they sow to make bread for their families. They commit it, however, to the ground, where for a time it lies dead and buried. “A dark and dreary winter succeeds, and all seems to be lost. But, at the return of spring, universal nature revives, and the once desolate fields are covered with corn, which, when matured by the sun’s heat, the cheerful reapers cut down, and it is brought home with triumphant shouts.” Thus the released Jewish captives had sorrow, and cause of mourning, on account of “the fatigue of travelling from Babylon into Judea; the melancholy prospect of a long depopulated country and ruined city; the toil necessary to be undergone before the former could be again brought into order, and the latter rebuilt; these considerations could not but allay their joy, and even draw many tears from their eyes:” but “they are here comforted with a gracious promise, that God would give a blessing to the labours of their hands, and crown them with success, so that they should once more see Jerusalem in prosperity, and behold in Zion the beauty of holiness.” “Here, O disciple of Jesus, behold an emblem of thy present labour, and thy future reward. Thou sowest, perhaps, in tears; thou dost thy duty amid persecution and affliction, sickness, pain, and sorrow; thou labourest in the church, and no account is made of thy labours; no profit seems likely to arise from them. Nay, thou must thyself drop into the dust of death, and all the storms of that winter must pass over thee, until thy form shall be perished, and thou shalt see corruption. Yet the day is coming when thou shalt reap in joy; and plentiful shall be thy harvest.” — Horne.

5, 6. Long years of delay, vexation, and suffering, occasioned by the hostile people adjoining the country of the Jews, occasioned depression and sorrow. The work of reconstruction was “great,” (Nehemiah 6:3,) at best, and called for self-denial, courage, fortitude, and faith. But their enemies aggravated it a hundredfold. So struggles the Church of Christ in the earth, not only against natural infirmity and disability, but the hostile world. The closing verses are the language of strong faith and hope grounded in the word of God. Sow in tears—Often known in the East from scarcity of seed in famine; from perils of robbers, (as Job 1:14, 15,) being often required to go to their fields, six or eight miles from home, armed; from painful labour and poverty; from fear of losing the crop, their only hope; from lack of rain, or from untimely rain. See note on Psalm 104:23. Bearing precious seed—Literally, Carrying a basket, or sack, of the seed. No such word as “precious” is in the original, and meshek, (English version, “precious,”) which means to draw out, must denote the act of drawing out the “seed” from the vessel, or, by metonomy, the vessel itself from which it is drawn out. In Amos 9:13, the verb is rendered soweth. Shall doubtless come again with rejoicing—Literally, Coming, he shall come with shouting. The form is intensive for, he shall surely come. The result is sure. The antitheses of going, coming; sowing, reaping; weeping, shouting; seed, sheaves; the implied doubt and anxiety in sowing, and the certainty of reaping, are exceedingly elegant and forcible.