TITLE. A Song of Degrees. This is the
seventh Step, and we may therefore expect to meet with some
special perfection of joy in it; nor shall we look in vain. We
see here not only that Zion abides, but that her joy returns
after sorrow. Abiding is not enough, fruitfulness is added. The
pilgrims went from blessing to blessing in their psalmody as
they proceeded on their holy way. Happy people to whom ever
ascent was a song, every halt a hymn. Here the trustor becomes a
sower: faith works by love, obtains a present bliss, and secures
a harvest of delight.
There is nothing in this psalm by which we can decide its
date, further than this,—that it is a song after a great
deliverance from oppression. "Turning captivity" by no
means requires an actual removal into banishment to fill out the
idea; rescue from any dire affliction or crushing tyranny would
be fitly described as "captivity turned." Indeed, the
passage is not applicable to captives in Babylon, for it is Zion
itself which is in captivity and not a part of her citizens: the
holy city was in sorrow and distress; though it could not be
removed, the prosperity could be diminished. Some dark cloud
lowered over the beloved capital, and its citizens prayed
"Turn again our captivity. O Lord."
This psalm is in its right place and most fittingly follows
its predecessor, for as in Ps 125:1-5, we read that the rod of
the wicked shall not rest upon the lot of the righteous, we here
see it removed from them to their great joy. The word
"turn" would seem to be the keynote of the song: it is
a Psalm of conversion—conversion from captivity; and it may
well be used to set forth the rapture of a pardoned soul when
the anger of the Lord is turned away from it. We will call it,
"Leading captivity captive."
DIVISIONS. The Psalm divides itself
into a narrative (Ps 126:1-2), a song (Ps 126:3), a prayer (Ps
126:4), and a promise (Ps 126:5-6).
EXPOSITION
Verse 1. When the Lord turned again the captivity
of Zion, we were like them that dream. Being in trouble, the
gracious pilgrims remember for their comfort times of national
woe which were succeeded by remarkable deliverances. Then sorrow
was gone like a dream, and the joy which followed was so great
that it seemed too good to be true, and they feared that it must
be the vision of an idle brain. So sudden and so overwhelming
was their joy that they felt like men out of themselves,
ecstatic, or in a trance. The captivity had been great, and
great was the deliverance; for the great God himself had wrought
it: it seemed too good o be actually true: each man said to
himself,
"Is this a dream? O if it be a dream,
Let me sleep on, and do not wake me yet."
It was not the freedom of an individual which the Lord in
mercy had wrought, but of all Zion, of the whole nation; and
this was reason enough for overflowing gladness. We need not
instance the histories which illustrate this verse in connection
with literal Israel; but it is well to remember how often it has
been true to ourselves. Let us look to the prison houses from
which we have been set free. Ah, me, what captives we have been!
At our first conversion what a turning again of captivity we
experienced. Never shall that hour be forgotten. Joy! Joy! Joy!
Since then, from multiplied troubles, from depression of spirit,
from miserable backsliding, from grievous doubt, we have been
emancipated, and we are not able to describe the bliss which
followed each emancipation.
"When God reveal'd his gracious name
And changed our mournful state,
Our rapture seem'd, a pleasing dream,
The grace appeared so great."
This verse will have a higher fulfilment in the day of the
final overthrow of the powers of darkness when the Lord shall
come forth for the salvation and glorification of his redeemed.
Then in a fuller sense than even at Pentecost our old men shall
see visions, and our young men shall dream dreams: yea, all
things shall be so wonderful, so far beyond all expectation,
that those who behold them shall ask themselves whether it be
not all a dream. The past is ever a sure prognostic of the
future; the thing which has been is the thing that shall be: we
shall again and again find ourselves amazed at the wonderful
goodness of the Lord. Let our hearts gratefully remember the
former loving kindnesses of the Lord: we were sadly low, sorely
distressed, and completely past hope, but when Jehovah appeared
he did not merely lift us out of despondency, he raised us into
wondering happiness. The Lord who alone turns our captivity does
nothing by halves: those whom he saves from hell he brings to
heaven. He turns exile into ecstasy, and banishment into bliss.
Verse 2. Then was our mouth filled with laughter,
and our tongue with singing. So full were they of joy that
they could not contain themselves. They must express their joy
and yet they could not find expression for it. Irrepressible
mirth could do no other than laugh, for speech was far too dull
a thing for it. The mercy was so unexpected, so amazing, so
singular that they could not do less than laugh; and they
laughed much, so that their mouths were full of it, and that
because their hearts were full too. When at last the tongue
could move articulately, it could not be content simply to talk,
but it must needs sing; and sing heartily too, for it was full
of singing. Doubtless the former pain added to the zest of the
pleasure; the captivity threw a brighter colour into the
emancipation. The people remembered this joy flood for years
after, and here is the record of it turned into a song. Note the
when and the then. God's when is our then. At the moment when he
turns our captivity, the heart turns from its sorrow; when he
fills us with grace we are filled with gratitude. We were made
to be as them that dream, but we both laughed and sang in our
sleep. We are wide awake now, and though we can scarcely realize
the blessing, yet we rejoice in it exceedingly. Then said they
among the heathen, the Lord hath done great things for them.
The heathen heard the songs of Israel, and the better sort among
them soon guessed the cause of their joy. Jehovah was known to
be their God, and to him the other nations ascribed the
emancipation of his people, reckoning it to be no small thing
which the Lord had thus done; for those who carried away the
nations had never in any other instance restored a people to
their ancient dwelling place. These foreigners were no dreamers;
though they were only lookers on, and not partakers in the
surprising mercy, they plainly saw what had been done, and
rightly ascribed it to the great Giver of all good. It is a
blessed thing when saints set sinners talking about the
lovingkindness of the Lord: and it is equally blessed when the
saints who are hidden away in the world hear of what the Lord
has done for his church, and themselves resolve to come out from
their captivity and unite with the Lord's people. Ah, dear
reader, Jehovah has indeed done marvellous things for his
chosen, and these "great things" shall be themes for
eternal praise among all intelligent creatures.
Verse 3. The LORD hath done great things for us;
whereof we are glad. They did not deny the statement which
reflected so much glory upon Jehovah: with exultation they
admitted and repeated the statement of Jehovah's notable
dealings with them. To themselves they appropriated the joyful
assertion; they said "The Lord hath done great things for
us", and they declared their gladness at the fact. It
is a poor modesty which is ashamed to own its joys in the Lord.
Call it rather a robbery of God. There is so little of happiness
abroad that if we possess a full share of it we ought not to
hide our light under a bushel, but let it shine on all that are
in the house. Let us avow our joy, and the reason of it, stating
the "whereof" as well as the fact. None are so happy
as those who arc newly turned and returned from captivity; none
can more promptly and satisfactorily give a reason for the
gladness that is in them, the Lord himself has blessed us,
blessed us greatly, blessed us individually, blessed assuredly;
and because of this we sing unto his name. I heard one say the
other day in prayer "whereof we desire to be glad."
Strange dilution and defilement of Scriptural language! Surely
if God has done great things for us we are glad, and cannot be
otherwise. No doubt such language is meant to be lowly, but in
truth it is loathsome.
Verse 4. Turn again our captivity, O LORD.
Remembering the former joy of a past rescue they cry to Jehovah
for a repetition of it. When we pray for the turning of our
captivity, it is wise to recall former instances thereof:
nothing strengthens faith more effectually than the memory of a
previous experience. "The Lord hath done" harmonizes
well with the prayer, "Turn again." The text shows us
how wise it is to resort anew to the Lord, who in former times
has been so good to us. Where else should we go but to him who
has done such great things for us? Who can turn again our
captivity but he who turned it before? As the streams in the
south. Even as the Lord sends floods down on the dry beds of
southern torrents after long droughts, so can he fill our wasted
and wearied spirits with floods of holy delight. This the Lord
can do for any of us, and he can do it at once, for nothing is
too hard for the Lord. It is well for us thus to pray, and to
bring our suit before him who is able to bless us exceeding
abundantly. Do not let us forget the past, but in the presence
of our present difficulty let us resort unto the Lord, and
beseech him to do that for us which we cannot possibly do for
ourselves,—that which no other power can perform on our
behalf. Israel did return from the captivity in Babylon, and it
was even as though a flood of people hastened to Zion. Suddenly
and plenteously the people filled again the temple courts. In
streams they shall also in the latter days return to their own
land, and replenish it yet again. Like mighty torrents shall the
nations flow unto the Lord in the day of his grace. May the Lord
hasten it in his own time.
Verse 5. They that sow in tears shall reap in joy.
Hence, present distress must not be viewed as if it would last
for ever; it is not the end, by any means, but only a means to
the end. Sorrow is our sowing, rejoicing shall be our reaping.
If there were no sowing in tears there would be no reaping in
joy. If we were never captives we could never lead our captivity
captive. Our mouth had never been filled with holy laughter if
it had not been first filled with the bitterness of grief. We
must sow: we may have to sow in the wet weather of sorrow; but
we shall reap, and reap in the bright summer season of joy. Let
us keep to the work of this present sowing time, and find
strength in the promise which is here so positively given us.
Here is one of the Lord's shalls and wills; it is freely given
both to workers, waiters, and weepers, and they may rest assured
that it will not fail: "in due season they shall
reap." This sentence may well pass current in the church as
an inspired proverb. It is not every sowing which is thus
insured against all danger, and guaranteed a harvest; but the
promise specially belongs to sowing in tears. When a man's heart
is so stirred that he weeps over the sins of others, he is elect
to usefulness. Winners of souls are first weepers for souls. As
there is no birth without travail, so is there no spiritual
harvest without painful tillage. When our own hearts are broken
with grief at man's transgression we shall break other men's
hearts: tears of earnestness beget tears of repentance:
"deep calleth unto deep."
Verse 6. He. The general assurance is applied
to each one in particular. That which is spoken in the previous
verse in the plural—"they", is here repeated in the
singular—"he." He that goeth forth and weepeth,
bearing precious seed shall doubtless come again with rejoicing,
bringing his sheaves with him. He leaves his couch to go
forth into the frosty air and tread the heavy soil; and as he
goes he weeps because of past failures, or because the ground is
so sterile, or the weather so unseasonable, or his corn so
scarce, and his enemies so plentiful and so eager to rob him of
his reward. He drops a seed and a tear, a seed and a tear, and
so goes on his way. In his basket he has seed which is precious
to him, for he has little of it, and it is his hope for the next
year. Each grain leaves his hand with anxious prayer that it may
not be lost: he thinks little of himself, but much of his seed,
and he eagerly asks, "Will it prosper? shall I receive a
reward for my labour?" Yes, good husbandman, doubtless you
will gather sheaves from your sowing. Because the Lord has
written doubtless, take heed that you do not doubt. No reason
for doubt can remain after the Lord has spoken. You will return
to this field—not to sow, but to reap; not to weep, but to
rejoice; and after awhile you will go home again with nimbler
step than today, though with a heavier load, for you shall have
sheaves to bear with you. Your handful shall be so greatly
multiplied that many sheaves shall spring from it; and you shall
have the pleasure of reaping them and bringing them home to the
place from which you went out weeping. This is a figurative
description of that which was literally described in the first
three verses. It is the turning of the worker's captivity, when,
instead of seed buried beneath black earth, he sees the waving
crops inviting him to a golden harvest. It is somewhat singular
to find this promise of fruitfulness in close contact with ret
urn from captivity; and yet it is so in our own experience, for
when our own soul is revived the souls of others are blessed by
our labours. If any of us, having been once lonesome and
lingering captives, have now returned home, and have become
longing and labouring sowers, may the Lord, who has already
delivered us, soon transform us into glad hearted reapers, and
to him shall be praise for ever and ever. Amen.
EXPLANATORY NOTES AND QUAINT SAYINGS
TITLE. Augustine interprets the title, "A Song of
Degrees, i.e. a Song of drawing upwards", of the drawing
(going) up to the heavenly Jerusalem. This is right, inasmuch as
the deliverance from the captivity of sin and death should in an
increased measure excite those feelings of gratitude which
Israel must have felt on being delivered from their corporeal
captivity; in this respect again is the history of the outward
theocracy a type of the history of the church.—Augustus F.
Tholuck, 1856.
Whole Psalm. In its Christian aspect the psalm
represents the seventh of the "degrees" in our ascent
to the Jerusalem that is above. The Christian's exultation at
his deliverance from the spiritual captivity of sin.—H. T.
Armfield.
Whole Psalm. In mine opinion they go near to the sense
and true meaning of the Psalm who do refer it to that great and
general captivity of mankind under sin, death and the devil, and
to the redemption purchased by the death and blood shedding of
Christ, and published in the Gospel. For this kind of speech
which the Prophet useth here is of greater importance than that
it may be applied only to Jewish particular captivities. For
what great matter was it for these people of the Jews, being, as
it were, a little handful, to be delivered out of temporal
captivity, in comparison of the exceeding and incomparable
deliverance whereby mankind was set at liberty from the power of
their enemies, not temporal, but eternal, even from death, Satan
and hell itself? Wherefore we take this Psalm to be a prophecy
of the redemption that should come by Jesus Christ, and the
publishing of the gospel, whereby the kingdom of Christ is
advanced, and death and the devil with all the powers of
darkness are vanquished.—Thomos Stint, in An Exposition on
Psalms 124-126, 1621.
Whole Psalm. I believe this psalm is yet once more to
be sung in still more joyous strain; once more will the glad
tidings of Israel's restoration break upon her scattered tribes,
like the unreal shadow of a dream; once more will the
inhabitants of the various lands from among whom they come forth
exclaim in adoring wonder, "The Lord hath done great things
for them", when they see Israelite after Israelite and Jew
after Jew, as on that wondrous night of Egypt, with their loins
girded, their shoes on their feet, and their staff in their
hand, hasting to obey the summons that recalls them to their own
loved land!—Barton Bouchier (1794-1865), in
"Manna in the Heart."
Whole Psalm
When, her sons from bonds redeeming,
God to Zion led the way,
We were like to people dreaming
Thoughts of bliss too bright to stay.
Fill'd with laughter, stood we gazing,
Loud our tongues in rapture sang;
Quickly with the news amazing
All the startled nations rang.
"See Jehovah's works of glory!
Mark what love for them he had!"
"Yes, FOR US! Go tell the story.
This was done, and we are glad."
Lord! thy work of grace completing
All our exiled hosts restore,
As in thirsty channels meeting
Southern streams refreshing pour.
They that now in sorrow weeping
Tears and seed commingled sow,
Soon, the fruitful harvest reaping,
Shall with joyful bosoms glow.
Tho' the sower's heart is breaking,
Bearing forth the seed to shed,
He shall come, the echoes waking,
Laden with his sheaves instead.
—William Digby Seymour, in "The Hebrew Psalter. A New
Metrical Translation," 1882.
Verse 1. When the Lord turned again the captivity.
As by the Lord's permission they were led into captivity, so
only by his power they were set at liberty. When the Israelites
had served in a strange land four hundred years, it was not
Moses, but Jehovah, that brought them out of the land of Egypt,
and out of the house of bondage. In like manner it was he and
not Deborah that freed them for Jabin after they had been vexed
twenty years under the Canaanites. It was he and not Gideon that
brought them out of the hands of the Midianites, after seven
years' servitude. It was he and not Jephthah that delivered them
from the Philistines and Amorites after eighteen years'
oppression. Although in all these he did employ Moses and
Deborah, Gideon and Jephthah, as instruments for their
deliverance; and so it was not Cyrus's valour, but the Lord's
power; not his policy, but God's wisdom, that, overthrowing the
enemies, gave to Cyrus the victory, and put it into his heart to
set his people at liberty; for he upheld his hands to subdue
nations. He did weaken the loins of kings, and did open the
doors before him, he did go before him, and made the crooked
places straight; and he did break the brazen doors, and burst
the iron bars. Isa 45:1-2.—John Hume, in "The Jewes
Deliverance," 1628.
Verse 1. In Jehovah's turning (to) the turning of
Zion. Meaning to return to the, or meet those returning, as
it were, half way. The Hebrew noun denotes conversion, in
its spiritual sense, and the verb God's gracious condescension
in accepting or responding to it.—Joseph Addison Alexander.
Verse 1. The captivity of Zion. I ask, first,
Why of Zion? why not the captivity of Jerusalem, Judah,
Israel? Jerusalem, Judah, Israel, were led away captives, no
less than Zion. They, the greater and more general; why not the
captivity of them, but of Zion? It should seem there is more in
Zion's captivity than in the rest, that choice is made of it
before the rest. Why? what was Zion? We know it was but a hill
in Jerusalem, on the north side. Why is that hill so honoured?
No reason in the world but this,—that upon it the Temple was
built; and so, that Zion is much spoken of, and much made of, it
is only for the Temple's sake. For whose sake it is (even for
his church), that "the Lord loveth the gates of Zion more
than all the dwellings of Jacob" (Ps 87:2); loveth her
more, and so her captivity goeth nearer him, and her deliverance
better pleaseth him, than all Jacob besides. This maketh Zion's
captivity to be mentioned chiefly, as chiefly regarded by
God, and to be regarded by his people. As we see it was: when
they sat by the waters of Babylon, that which made them weep
was, "When we remembered thee, O Zion"; that was their
greatest grief. That their greatest grief, and this their
greatest joy; Loetati sumus, when news came (not, saith
the Psalm, in domos nostras, We shall go everyone to his
own house, but) in domun Domini ibimus, "We shall go
to the house of the Lord, we shall appear before the God of gods
in Zion."—Lancelot Andrews, 1555-1626.
Verse 1. We were like them that dream. That is,
they thought it was but mere fantasy and imagination.—Sydraeh
Simpson, 1658.
Verse 1. We were like them that dream. Here you
may observe that God doth often send succour and deliverance to
the godly in the time of their affliction, distress, and
adversity; that many times they themselves do doubt of the truth
thereof, and think that in very deed they are not delivered, but
rather that they have dreamed. Peter, being imprisoned by Herod,
when he was delivered by an angel, for all the light that did
shine in the prison; though the angel did smite him on the side
and raised him up; though he caused the chains to fall off his
hands; though he spake to him three several times, Surge,
einge, circunda;"Arise quickly, gird thyself, and cast
thy garment about thee"; though he conducted him safely by
the watches; and though he caused the iron gates to open
willingly; yet for all this he was like unto them that dream.
"For he wist not that it was true which was done by the
angel; but thought he saw a vision": Ac 11:9. When old
Jacob was told by his sons that his son Joseph was alive, his
heart failed, and he believed them not; but when he had heard
all that Joseph had said, and when he saw the chariots that
Joseph had sent, then, as it were, raised from a sleep, and
awakened from a dream, his spirit revived, and, rejoicing, he
cried out, "I have enough; Joseph my son is yet
alive." Lorinus seems to excuse this their distrust,
because they were so over ravished with joy, that they
misdoubted the true cause of their joy: like the Apostles, who
having Christ after his resurrection standing before them, they
were so exceedingly joyed, that rejoicing they wondered and
doubted; and like the two Marys, when the angel told them of our
Saviour Christ's resurrection, they returned from the sepulchre
rejoicing, and yet withal fearing. It may be they feared the
truth of so glad news, and doubted lest they were deceived by
some apparition.—John Hume
Verse 1. We were like them that dream. We
thought that we were dreaming; we could hardly believe our eyes,
when at the command of Cyrus, king of the Persians, we had
returned to our own land. The same thing happened to the Greeks,
when they heard that their country, being conquered by the
Romans, had been made free by the Roman consul, P. Quinctius
Flaminius. Livy says that when the herald had finished there was
more good news than the people could receive all at once. They
could scarcely believe that they had heard aright. They were
looking on each other wonderingly, like sleepers on an empty
dream.—John Le Clerc Clericus, 1657-1736.
Verse 1. We were like them that dream, etc. In
the lapse of seventy years the hope of restoration to their
land, so long deferred, had mostly gone out in despair, save as
it rested (in some minds) on their faith in God's promise. The
policy of those great powers in the East had long been settled,
viz., to break up the old tribes and kingdoms of Western Asia;
take the people into far eastern countries, and never let
them return. No nation known to history, except the Jews,
ever did return to rebuild their ancient cities and homes. Hence
this joyous surprise.—Henry Cowles, in "The Psalms;
with Notes," 1872.
Verse 1. Like them that dream. It was no dream;
it was Jacob's dream become a reality. It was the promise,
"I will bring thee back into this land" (Ge 28:15),
fulfilled beyond all their hope.—William Kay, in "The
Psalms, with Notes, chiefly exegetical," 1871.
Verse 1. We were like them that dream. The
words should rather be translated, "We are like unto
those that are restored to health." The Hebrew word
signifies to recover, or, to be restored to health. And so the
same word is translated in Isa 38:1-22, when Hezekiah recovered,
he made a psalm of praise, and said, "O Lord, by these
things men live, and in all these things is the life of my
spirit: so wilt thou recover me, and make me to live." It
is the same word that is used here. Thus Cajetan, Shindior, and
others would have it translated here; and it suits best with the
following words, "Then were our mouths filled with
laughter, and our tongues with praise." When a man is in a
good dream, his mouth is not filled with laughter, nor his
tongue with praise: if a man be in a bad dream, his mouth is not
filled with laughter, nor his tongue with praise; but when a man
is restored to health after a great sickness, it is so.—William
Bridge, 1600-1670.
Verse 2. Then was our mouth filled with laughter,
etc. We must earnestly endeavour to learn this practice, or at
the least to attain to some knowledge thereof; and we must raise
up ourselves with this consideration—that the gospel is
nothing else but laughter and joy. This joy properly pertaineth
to captives, that is, to those that feel the captivity of sin
and death; to the fleshy and tender hearts, terrified with the
feeling of the wrath and judgment of God. These are the
disciples in whose hearts should be planted laughter and joy,
and that by the authority of the Holy Ghost, which this verse
setteth forth. This people was in Zion, and, after the outward
show of the kingdom and priesthood, did mightily flourish; but
if a man consider them according to the spirit, he shall see
them to be in miserable captivity, and that their tongue is full
of heaviness and mourning, because their heart is terrified with
the sense of sin and death. This is Moses' tongue or Moses'
mouth, full of wormwood and of the bitterness of death;
wherewith he designs to kill none but those which are too lively
and full of security. But they who feel their captivity shall
have their mouths filled with laughter and joy: that is,
redemption and deliverance from sin and death shall be preached
unto them. This is the sense and meaning of the Holy Ghost, that
the mouth of such shall be filled with laughter, that is, their
mouth shall show forth nothing else but great gladness through
the inestimable consolations of the gospel, with voices of
triumph and victory by Christ, overcoming Satan, destroying
death, and taking away sins. This was first spoken unto the
Jews; for this laughter was first offered to that people, then
having the promises. Now he turneth to the Gentiles, whom he
calleth to the partaking of this laughter.—Martin Luther.
Verse 2. Then was our mouth filled with laughter,
etc. It was thus in the valley of Elah, where Goliath fell, and
Philistia fled. It was thus at Baal Perazim. It was thus when
one morning, after many nights of gloom, Jerusalem arose at dawn
of day, and found Sennacherib's thousands a camp of the dead.
And it has all along been the manner of our God.
"The Lord has wrought mightily
In what he has done for us;
And we have been made glad."
Ever do this till conflict is over! Just as thou dost with
the streams of the south, year by year, so do with us—with
all, with each. And we are confident thou wilt; we are sure that
we make no vain boast when we sing this psalm as descriptive of
the experience of all thy pilgrims and worshippers.—Andrew
A. Bonar, in "Christ and his Church in the Book of
Psalms," 1859.
Verse 2. Then was our mouth filled with laughter.
They 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.—Matthew Henry.
Verse 2. Mouth, tongue. Lorinus, the Jesuit,
hath observed that the Psalmist nominates the mouth and tongue
in the singular, not mouths and tongues in the
plural; because all the faithful and the whole congregation of
the Jews univoce, with one voice, with one consent, and,
as it were, with one mouth, did praise and glorify the Lord.—John
Hume.
Verse 2. And our tongue with singing. Out of
the abundance of the heart the mouth speaks; and if the heart be
glad the tongue is glib. Joy cannot be suppressed in the heart,
but it must be expressed with the tongue.—John Hume.
Verse 2. Then said they among the heathen. And
what is it they said? It is to the purpose. In this (as in many
others) the heathens' saying cannot be mended. This they say: 1.
That they were no quotidian, or common things; but "great".
2. Then, these great things they ascribe not to chance;that
they happened not, but were "done". 3.
Then, "done" by God himself:they see God in
them. 4. Then, not done by God at random, without any particular
aim; but purposely done for them. 5. And yet,
there is more in magnificavit facere (if we look well).
For, magna fecit would have served all this; but in
saying "magnificavit facere", they say magnifecit
illos, ut magna faceret pro illis. He magnified them, or set
greatly by them, tor whom he would bring to pass so great a
work. This said they among the "heathen." And it is
pity the "heathen" said it, and that the Jew's
themselves spake not these words first. But now, finding the "heathen"
so saying; and finding it was all true that they said, they must
needs find themselves bound to say at least as much; and more
they could not say; for more cannot be said. So much then, and
no less than they. And this addeth a degree to the dicebant,—that
the sound of it was so great among the heathen that it
made an echo even in Jewry itself.—Lancelot Andrews.
Verse 2. The Lord hath done great things. He
multiplied to do great things;so the Chaldee, Syriac, and
Arabic versions render it; and the history of this deliverance
makes it good.—Thomas Hodges, in a Sermon entitled "Sion's
Hallelujah," 1660.
Verses 2-3. There is this great difference between the
praise which the heathen are forced to give to God, and that
which the Lord's people heartily offer unto him: the one doth
speak as having no interest nor share in the mercy; the other do
speak as they to whom the mercy is intended, and wherein they
have their portion with others: He hath done great things for
them, say the heathen: but, he hath done great things for
us, say the Lord's people.—David Dickson,
1583-1662.
Verse 3. The Lord hath done great things for us,
etc. This verse is the marrow of the whole psalm, occasioned by
the return of God's people out of Babel's captivity into their
own country. Their deliverance was so great and incredible that
when God brought it to pass they were as men in a dream,
thinking it rather a dream, and a vain imagination, than a real
truth. 1. Because it was so great a deliverance from so great
and lasting a bondage, it seemed too good to be true. 2. It was
sudden and unexpected, when they little thought or hoped for
it...3. All things seemed desperate, nothing more unlikely, or
impossible rather. 4. The manner was so admirable (without the
counsel, help, or strength of man: nay, it was beyond and
against all human means); that they doubt whether these things
be not the dreams of men that are awake.—Thomas Taylor
(1576-1632), in "A Mappe of Pwme."
Verse 3. For us. What were we, might Sion say
(who were glad to lick the dust of the feet of our enemies),
that the Lord of heaven and earth should look so graciously upon
us? The meanness of the receiver argues the magnificence of the
giver. "Who am I, that the mother of my Lord should visit
me?" this was a true and religious compliment of devout
Elizabeth. The best of men are but the children of dust, and
grandchildren of nothing. And yet for the Lord to do great
things for us! this yet greatens those "great
things". Was it because we were his church? It
was his super abounding grace to select us out of others, as it
was our greater gracelessness, above all others, so to provoke
him, as to force him to throw us into captivity. Or was it
because our humiliation, in that disconsolate condition,
did move him to so great compassion? Alas! there was a choice of
nations whom he might have taken in our room, that might have
proved far more faithful than we have been for the one half of
those favours we have enjoyed. Or was it for his covenant's
sake with our forefathers? Alas! we had forfeited that long
since, again and again, we know not how often. Wherefore, when
we remember ourselves, we cannot but make this an aggravation of
God's "great things", that he should do them for
us, FOR US, so very, very unworthy.—Malachiah or
Matthew Harris, in a Sermon entitled "Brittaines Hallelujah,"
1639.
Verse 4. Turn again our captivity, O LORD. A
prayer for the perfecting of their deliverance. Let those that
are returned to their own land be eased of their burdens which
they are yet groaning under. Let those that remain in Babylon
have their hearts stirred up, as ours were, to take the benefit
of the liberty granted. The beginnings of mercy are
encouragements to us to pray for the completing of it. While we
are here in this world, there will still be matter for prayer,
even when we are most furnished with matter for praise. When we
are free, and in prosperity ourselves, we must not be unmindful
of our brethren that are in trouble and under restraint.—Matthew
Henry.
Verse 4. Turn again our captivity. As Israel of
old prayed that he would bring all their brethren scattered
abroad in captivity back to their own land in one full stream,
multitudinous, joyous, mighty, like the waters of Nile or
Euphrates pouring over the parching fields of the south in the
hot, dry summertime; so now should the members of Christ's
church ever pray that all that profess and call themselves
Christians may be led into the way of truth, and hold the faith
in unity of spirit, in the bond of peace, and in righteousness
of life.—J. W. Burgon, in "A Plain Commentary,"
1859.
Verse 4. The Psalmist cries—
"Turn our captivity, O Jehovah,
As aqueducts in the Negeb."
This Negeb, or South Country, the region stretching below
Hebron, being comparatively dry and without water, was doubtless
irrigated by a system of small artificial channels. The words of
the Psalmist imply that it is as easy for God to turn Israel
back from Babylonian bondage to their own land, as for the
horticulturist to direct the waters of the spring to any part of
the land he chooses along the channels of the aqueducts.—James
Neil.
Verse 4. As the streams in the south. Then
shall our captivity be perfectly changed, even as the rivers
or waters in the south, which by the mighty work of God were
dried up and utterly consumed. Whether ye understand here the
Red Sea, or else the river of Jordan, it matters little. The
similitude is this: Like as by the mighty hand thou broughtest
to pass miraculously that the waters were dried up and consumed,
so dry up, O Lord, and bring to nothing all our captivity. Some
do interpret this verse otherwise; that is, Turn our captivity,
O Lord, as the rivers in the south, which in the summer are
dried up in the desert places by the heat of the sun, but in the
winter are filled up again with plenty of water.—Martin
Luther.
Verse 4. Streams. The Hebrew word for "streams"
means strictly a river's bed, the channel which holds water when
water is there, but is often dry. Naturally there is joy for the
husbandman when those valley beds are filled again with flowing
waters. So, the prayer is, let thy people return joyfully to
their fatherland.—Henry Cowles.
Verse 4. As the streams in the south. Some
render it, As the mighty waters in the south. Why would
they have their captivity turned like those mighty floods in the
south? The reason is this, because the south is a dry country,
where there are few springs, scarce a fountain to be found in a
whole desert. What, then, are the waters they have in the south,
in those parched countries? They are these mighty strong
torrents, which are caused by the showers of heaven: so the
meaning of that prayer in the psalm is, that God would suddenly
turn their captivity. Rivers come suddenly in the south: where
no spring appears, nor any sign of a river, yet in an hour the
water is up and the streams overflow. As when Elijah sent his
servant toward the sea, in the time of Ahab, he went and looked,
and said, "there is nothing"; that is, no show of
rain, not the least cloud to be seen; yet presently the heavens
grew black, and there was a great rain: 1Ki 18:44. Thus let our
captivity be turned thus speedily and suddenly, though there be
no appearance of salvation, no more than there is of a fountain
in the sandy desert, or of rain in the clearest of heavens, yet
bring salvation for us. We use to say of things beyond our
supply, Have we a spring of them? or can we fetch them out of
the clouds? So though no ground appears whence such rivers
should flow, yet let our salvation be as rivers in the south, as
rivers fetched out of the clouds, and dropped in an instant
immediately from the heavens.—Joseph Caryl, 1602-1673.
Verses 4-6. The saints are oft feeding their hopes on
the carcases of their slain fears. The time which God chose and
the instrument he used to give the captive Jews their gaol
delivery and liberty to return home were so incredible to them
when it came to pass (like Peter whom the angel had carried out
of prison, Ac 12:1-25), it was some time before they could come
to themselves and resolve whether it was a real truth, or but a
pleasing dream. Now see, what effect this strange disappointment
of their fears had upon their hope for afterward. It sends them
to the throne of grace for the accomplishment of what was so
marvellously begun. "The Lord hath done great things for
us; whereof we are glad. Turn again our captivity, O Lord":
Ps 126:3-4. They have got a handhold by this experiment of his
power and mercy, and they will not now let him go till they have
more; yea, their hope is raised to such a pitch of confidence,
that they draw a general conclusion from this particular
experience for the comfort of themselves or others in any future
distress: "They that sow in tears shall reap in joy",
etc., Ps 126:5-6.—William Gumall, 1617-1679.
Verse 5. They that sow in tears. I never saw
people sowing in tears exactly, but 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. The distress
is frequently so great that government is obliged to furnish
seed, or none would be sown. Ibrahim Pasha did this more than
once within my remembrance, copying the example, perhaps, of his
great predecessor in Egypt when the seven years famine was
ended. The thoughts of this psalm may likewise have been
suggested by the extreme danger which frequently attends the
farmer in his ploughing and sowing. The calamity which fell upon
the husbandmen of Job when the oxen were ploughing, and the
asses feeding beside them, and the Sabeans fell upon them and
took them away, and slew the servants with the edge of the sword
(Job 1:14-15), is often repeated in our day. To understand this
you must remember what I have just told you about the situation
of the arable lands in the open country; and here again we meet
that verbal accuracy: the sower "goes forth"—that
is, from the village. The people of Ibel and Khiem, in Merj'
Aiyun, for example, have their best grain growing fields down in
the 'Ard Hfileh, six or eight miles from their homes, and just
that much nearer the lawless border of the desert. When the
country is disturbed, or the government weak, they cannot sow
these lands except at the risk of their lives. Indeed, they
always go forth in large companies, and completely armed,
ready to drop the plough and seize the musket at a moment's
warning; and yet, with all this care, many sad and fatal
calamities overtake the men who must thus sow in tears. And
still another origin may be found for the thoughts of the psalm
in the extreme difficulty of the work itself in many places. The
soil is rocky, impracticable, overgrown with sharp thorns; and
it costs much painful toil to break up and gather out the rock,
cut and burn the briars, and to subdue the stubborn soil,
especially with their feeble oxen and insignificant ploughs.
Join all these together, and the sentiment is very forcibly
brought out, that he who labours hard, in cold and rain, in fear
and danger, in poverty and in want, casting his precious seed
into the ground, will surely come again, at harvest time, with
rejoicing, and bearing his sheaves with him.—W.M. Thomson.
Verse 5. They that sow in tears shalt reap in joy,
etc. This promise is conveyed under images borrowed from the
instructive scenes of agriculture. In the sweat of his brow the
husbandman tills his land, and casts the seed into 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 of joy. Here, O disciple of Jesus, behold an
emblem of lily present labour and thy future reward! Thou "sowest",
perhaps, in "tears"; thou doest thy duty amidst
persecution, and affliction, sickness, pain, and sorrow; you
labour in the Church, and no account is made of thy labours, no
profit seems likely to arise from them. Say, 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. For
thus thy blessed Master "went forth weeping", a man of
sorrows and acquainted with grief, "bearing precious
seed" and sowing it around him, till at length his own body
was buried, like a grain of wheat, in the furrow of the grave.
But he arose, and is now in heaven, from whence he shall
"doubtless come again with rejoicing", with the voice
of the archangel and the trump of God, "bringing his
sheaves with him". Then shall every man receive the fruit
of his works, and have praise of God.—George Horne
(1730-1792), in "A Commentary on the Psalms."
Verse 5. They that sow in tears shall reap in joy.
They sow in faith;and God will bless that seed: it shall
grow up to heaven, for it is sown in the side of Jesus Christ
who is in heaven. "He that believeth on God", this is
the seed; "shall have everlasting life" (Joh 5:24);
this is the harvest. Qui credit quod non videt, videbit quod
credit, —he that believes what he doth not see; this is
the seed: shall one day see what he hath believed; this is the
harvest.
They sow in obedience:this is also a blessed seed,
that will not fail to prosper Wheresoever it is cast. "If
ye keep my commandments"; this is the seed: "ye shall
abide in my love" (Joh 15:10); this is the harvest. (Ro
6:22), "Ye are become servants to God, and have your fruit
unto holiness"; this is the sowing: "and the end
everlasting life"; this is the reaping. Obedientia in
tetris, regnabit in coelis,—he that serves God on earth,
and sows the seed of obedience, shall in heaven reap the harvest
of a kingdom.
They sow in repentance;and this seed must needs grow
up to blessedness...Many saints have now reaped their crop in
heaven, that sowed their seed in tears. David, Mary Magdalene,
Peter: as if they had made good the proverb, "No coming to
heaven with dry eyes." Thus nature and God differ in their
proceedings. To have a good crop on earth, we desire a fair
seedtime; but here a wet time of sowing shall bring the best
harvest in the barn of heaven. "Blessed are they that
mourn"; this is the seeding: "for they shall be
comforted" (Mt 5:4); this is the harvest.
They sow in renouncing the world, and adherence to Christ;
and they reap a great harvest. "Behold", saith Peter
to Christ, "we have forsaken all, and followed thee"
(Mt 19:27); this is the seeding. "What shall we have
therefore?" What? "You shall sit on twelve thrones,
judging the twelve tribes of Israel" (Mt 19:28-29); all
that you have lost shall be centupled to you: "and you
shall inherit everlasting life"; this is the harvest.
"Sow to yourselves in righteousness, and reap in
mercy": Ho 10:12.
They sow in charity. He that sows this seed shall be
sure of a plentiful crop. "Whosoever shall give to drink to
one of these little ones a cup of cold water only"—a
little refreshing—"in the name of a disciple; verily I
say unto you, he shall in no wise lose his reward": Mt
10:42. But if he that giveth a little shall be thus recompensed,
then "he that soweth bountifully shall reap
bountifully": 2Co 9:6. Therefore sparse abroad with a full
hand, like a seeds man in a broad field, without fear. Doth any
think he shall lose by his charity? No worldling, when he sows
his seed, thinks he shall lose his seed; he hopes for increase
at harvest. Do you dare trust the ground and not God? Sure God
is a better paymaster than the earth: grace doth give a larger
recompense than nature. Below thou mayest receive forty grains
for one; but in heaven, (by the promise of Christ,)a hundred
fold: a "measure heapen, and shaken, and thrust together,
and yet running over." "Blessed is he that considereth
the poor"; this is the seeding: "the Lord shall
deliver him in the time of trouble" (Ps 41:1); this is the
harvest.—Thomas Adams.
Verse 5. They that sow in tears, etc. Observe
two things here.
1. That the afflictions of God's people are as sowing in
tears.
(a) In sowing ye know there is great pains. The land must be
first tilled and dressed; and there is pains in casting the seed
into it; and then it takes a great dressing all the year, before
it be set in the barnyard.
(b) It requires great charges, too, and therefore it is
called "precious seed." For ye know that seed corn is
aye dearest.
(c) There is also great hazard; for corn, after it is sown,
is subject to many dangers. And so it is with the children of
God in a good cause.
2. Then after the seed time follows the harvest, and that
comes with joy. There be three degrees of the happiness of God's
children, in reaping of fruits.
(a) In the first fruits. Even when they are enduring anything
for the Gospel of Christ, it carries contentment and fruit with
it.
(b) After the first fruits, then come sheaves to refresh the
husbandman, and to assure him that the full harvest is coming.
The Lord now and then gives testimony of a full deliverance to
his own people, especially of the deliverance of Sion, and lets
them taste of the sheaves which they have reaped.
(c) And lastly, they get the full harvest; and that is gotten
at the great and last day. Then we get peace without trouble,
joy without grief, profit without loss, pleasure without pain;
and then we have a full sight of the face of God.—Alexander
Henderson.
Verse 5. They that sow in tears shall reap in joy.
Gospel tears are not lost; they are seeds of comfort: while the
penitent doth pour out tears, God pours in joy. If thou wouldst
be cheerful, saith Chrysostom, be sad. It was the end of
Christ's anointing and coming into the world, that he might
comfort them that mourn: Isa 61:3. Christ had the oil of
gladness poured on him, as Chrysostom saith, that he might pour
it on the mourner; well then might the apostle call it "a
repentance not to be repented of": 2Co 7:10 ...Here is
sweet fruit from a bitter stock: Christ caused the earthen
vessels to be filled with water, and then turned the water into
wine: Joh 2:9. So when the eye, that earthen vessel, hath been
filled with water brim full, then Christ will turn the water of
tears into the wine of joy. Holy mourning, saith St. Basil, is
the seed out of which the flower of eternal joy doth grow.—Thomas
Watson (-1690?), in "The Beatitudes."
Verse 5. They that sow in tears shall reap. We
must take notice of the reapers: "They shall reap."
Which they? They that did sow; they shall, and none but
they shall. They shall; and good reason they should, because it
was they that did sow. And though some that have sown in tears
do complain of the lateness or thinness of the harvest, that
they have not reaped in joy, as is here promised; know that some
grounds are later than others, and in some years the harvest
falleth later than in others, and that God, who is the Lord of
the harvest, in his good time will ripen thy joy, and thou shalt
reap it: and in the meantime, if we try it narrowly, we shall
find the cause in ourselves, both of the lateness of our joy,
because we were too late in sowing our tears; and of the
thinness of our joy, because we did sow our tears too thin. And
if after our sowing of tears we find no harvest of joy at all,
we may be well assured that either our seed was not good, or
else some of the mischances are come upon them, which came upon
the seed that came to no good in the thirteenth of Matthew.—Walter
Balcanqual, in "a Sermon preached at St. Marice
Spittle," 1623.
Verse 5. They that sow in tears, etc. I saw in
seedtime a husbandman at plough in a very rainy day. Asking him
the reason why he would not rather leave off than labour in such
foul weather, his answer was returned me in their country
rhythm:—
"Sow beans in the mud,
And they'll come up like a wood."
This could not but remind me of David's expression, "They
that sow in tears shall reap in joy", etc.—Thomas
Fuller (1608-1661), in "Good Thoughts in Worse
Times."
Verse 5. Sow in tears. 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.—Matthew
Henry.
Verse 5. Shall reap in joy. This spiritual
harvest comes not alike soon to all, no more than the other
which is outward doth. But here the comfort, whoever hath a seed
time of grace pass over his soul shall have his harvest time
also of joy: this law God hath bound himself to as strongly as
to the other, which "is not to cease while the earth
remaineth" (Ge 8:22); yea, more strongly; for that was to
the world in general, not to every country, town, or field in
particular, for some of these may want a harvest, and yet God
may keep his word: but God cannot perform his promise if any one
particular saint should everlastingly go without his reaping
time. And therefore you who think so basely of the gospel and
the professors of it, because at present their peace and comfort
are not come, should know that it is on the way to them, and
comes to stay everlastingly with them; whereas your peace is
going from you every moment, and is sure to leave you without
any hope of returning to you again. Look not how the Christian
begins, but ends. The Spirit of God by his convictions comes
into the soul with some terrors, but it closes with peace and
joy. As we say of the month of March, it enters like a lion, but
goes out like a lamb. "Mark the perfect man, and behold the
upright: for the end of that man is peace": Ps 37:37.—William
Gumall.
Verses 5-6. In my little reading and small experience,
I have found that corn sown in dear years and times of scarcity
hath yielded much more increase than at other times; so that
presently after much want, there hath followed great plenty of
grain, even beyond expectation.—Humphrey Hardwick, in a
Sermon entitled "The Difficulty of Sion's Deliverance and
Reformation," 1644.
Verses 5-6. Mind we the undoubted certainty of our
harvest verified by divers absolute positive asseverations in
the text: "he shall reap"; "he shall
come again"; "he shall bring his sheaves with
him." Here's no item of contingency or possibility, but
all absolute affirmations; and you know heaven and earth shall
pass away, but a jot of God's word shall not fail. Nothing shall
prevent the harvest of a labourer in Sion's vineyard.—Humphrey
Hardwick.
Verses 5-6. In a fuller, deeper sense, the sower in
tears is the Man of sorrows himself. Believers know him thus. He
has accomplished, in the sore travail of his soul, the seed time
of affliction which is to bear its satisfying harvest when he
shall again appear as the reaper of his own reward. He will fill
his bosom with sheaves in that day of joy. The garner of his
gladness will be filled to overflowing. By how much his
affliction surpassed the natural measure of human grief, when he
underwent for our sakes the dread realities of death and
judgment; by so much shall the fulness of his pure delight as
the eternal blesser of his people excel their joy (yet what a
measure, too, is there!) whose sum of blessedness is to be for
ever with the Lord.—Arthur Pridham, in "Notes and
Reflections on the Psalms," 1869.
Verse 6. He that goeth forth and weepeth, bearing
precious seed, etc. This is very expressive of a gospel
minister's life; he goeth forth with the everlasting gospel
which he preaches; he sows it as precious seed in the church of
God; he waters it with tears and prayers; the Lord's blessing
accompanies it; the Lord crowns his labours with success; he has
seals to his ministry; and at the last day he shall doubtless
come again with joy from the grave of death bringing his
sheaves with him; and will, in the new Jerusalem state, be
addressed by his Lord with, "Well done, good and faithful
servant, enter thou into the joy of thy Lord."—Samuel
Eyles Pierce (1746-1829?), in "The Book of Psalms,
an Epitome of the Old Testament Scripture."
Verse 6. He may go forth, he may go forth, and
weep, bearing (his) load of seed. He shall come, he shall come
with singing, bearing sheaves. The emphatic combination of
the finite tense with the infinitive is altogether foreign from
our idiom, and very imperfectly represented, in the ancient and
some modern versions, by the active participle (venientes
venient, coming they shall come), which conveys neither the
peculiar form nor the precise sense of the Hebrew phrase. The
best approximation to the force of the original is Luther's
repetition of the finite tense, he shall come, he shall come,
because in all such cases the infinitive is really defined or
determined by the term which follows, and in sense, though not
in form, assimilated to it.—Joseph Addison Alexander.
Verse 6.
"Though he go, though he go, and be weeping,
While bearing some handfuls of seed;
He shall come, he shall come with bright singing,
While bearing his plentiful sheaves."
—Ben Tehillim, in "The Book of Psalms, in English
Blank Verse," 1883.
Verse 6. Goeth forth. The church must not only
keep this seed in the store house, for such as come to enquire
for it; but must send her sowers forth to cast it among those
who are ignorant of its value, or too indifferent to ask it at
her hands. She must not sit weeping because men will not apply
to her, but must go forth and bear the precious seed to the
unwilling, the careless, the prejudiced, and the profligate.—Edwin
Sidney, in "The Pulpit," 1840.
Verse 6. Weeping must not hinder sowing: when
we suffer ill we must be doing well.—Matthew Henry.
Verse 6. Precious seed. Seed corn is always
dearest; and when other corn is dear, then it is very dear; yet
though never so dear, the husbandman resolves that he must have
it; and he will deprive his own belly, and his wife and children
of it, and will sow it, going out "weeping"
with it. There is also great hazard; for corn, after it is sown,
is subject to many dangers. And so is it, indeed, with the
children of God in a good cause. Ye must resolve to undergo
hazards also, in life, lands, movables, or whatsoever else ye
have in this world: rather hazard all these before either
religion be in hazard, or your own souls.—Alexander
Henderson.
Verse 6. Precious seed. Aben Ezra, by the words
rendered precious seed, or, as they may be, a draught
of seed, understands the vessel in which the sower carries
his seed, the seed basket, from whence he draws and takes out
the seed, and scatters it; see Am 9:13: so the Targum,
"bearing a tray of sowing corn."—John Gill.
Verse 6. Precious seed. Faith is called "precious
seed": quod tatum est charurn est. Seed was
accounted precious when all countries came unto Egypt to buy
corn of Joseph, and truly faith must needs be precious, seeing
that when Christ comes he shall hardly "find faith upon the
earth": Lu 18:8. The necessity of faith is such, that
therefore it must need be precious; for as the material seed is
the only instrumental means to preserve the life of man; for all
the spices, honey, myrrh, nuts, and almonds, gold and silver,
that were in Canaan, were not sufficient for Jacob and his
children's sustenance; but they were forced to repair unto Egypt
for corn, that they might live and not die; even so, without
faith the soul is starved; it is the food of it; for, "the
just man liveth by his faith": Ga 3:11.—John Hume.
Verse 6. Sheaves. The psalm which begins with
"dream" and ends with "sheaves" invites us
to think of Joseph; Joseph, "in whom", according to S.
Ambrose's beautiful application, "there was revealed the
future resurrection of the Lord Jesus, to whom both his eleven
disciples did obeisance when they saw him gone into Galilee, and
to whom all the saints shall on their resurrection do obeisance,
bringing forth the fruit of good works, as it is written,
"He shall doubtless come again with rejoicing, bringing his
sheaves with him."—H. T. Armfield.
HINTS TO THE VILLAGE PREACHER
Verse 1.
1. Sunny memories of what the Lord did, "he turned again
the captivity", etc.
2. Singular impressions,—we could not believe it to be true.
3. Special discoveries—it was true, abiding, etc.
Verse 1. A comparison and a contrast.
1. The saved like them that dream.
a) In the strangeness of their experience.
b) In the ecstasy of their joy.
2. The saved unlike them that dream.
a) In the reality of their experience. Dreams are
unsubstantial things, but "the Lord turned"—an
actual fact.
b) In their freedom from disappointment. No awakening to find it
"but a dream": see Isa 29:8.
3. In the endurance of their joy. The joy of dreams is soon
forgotten, but this is "everlasting joy."—W. H.
J. P.
Verse 2. Saintly laughter. What creates it, and how it
is justified.
Verse 2. Recipe for holy laughter.
1. Lie in prison a few weeks.
2. Hear the Lord turning the key.
3. Follow him into the high road.
4. Your sky will burst with sunshine, and your heart with song
and laughter.
5. If this recipe is thought too expensive, try keeping in
the high road.—W. B. H.
Verses 2-3.
1. Reports of God's doings.
2. Experience of God's doings.
Verses 2-3.
1. The Lord does great things for his people.
2. These great things command the attention of the world.
3. They inspire the joyful devotion of the saints.—W. H. J.
P.
Verse 3. The LORD hath done great things for us.
In this acknowledgment and confession there are three noteworthy
points of thankfulness.
1. That they were "great things" which were
done.
2. Who it was who did them: "the Lord."
3. That they are done: not against us, but "for
us."
—Alexander Henderson, 1583-1646.
Verse 4. Believers, rejoicing in their own
deliverance, solicitous for a flood of prosperity to overflow
the church. See the connection, Ps 126:1-3. Remark,
1. The doubting and despondent are too concerned about
themselves, and too busy seeking comfort, to have either
solicitude or energy to spare for the church's welfare; but the
joyful heart is free to be earnest for the church's good.
2. Joyful believers, other things being equal, know more of
the constraining power of Christ's love, which makes them
anxious for his glory and the success of his cause.
3. The joyful can appreciate more fully the contrast of their
condition to that of the undelivered, and for their sake cannot
fail to be anxious for the church through whose ministry their
deliverance comes.
4. The joyful are, in general, the most believing and the
most hopeful; their expectation of success leads them to prayer,
and impels them to effort.—J. F.
Verse 4.
1. The dried up Christian.
2. His unhappy condition.
3. His one hope.
4. Result when realized.
Verse 5. The Christian Husbandman.
1. Illustrate the metaphor. The husbandman has a great
variety of work before him; every season and every day brings
its proper business. So the Christian has duties in the closet,
in the family, in the church, in the world, etc., etc.
2. Whence it is that many Christians sow in tears.
a) It may be owing to the badness of the soil.
b) The inclemency of the season.
c) The malice and opposition of enemies.
d) Past disappointments.
3. What connection there is between sowing in tears and
reaping in joy.
a) A joyful harvest, by God's blessing, is the natural
consequence of a dripping seed time.
b) God, who cannot lie, hath promised it.
4. When this joyful harvest may be expected. It must not be
expected in our wintry world, for there is not sun enough to
ripen it. Heaven is the Christian's summer. When you come to
reap the fruits of your present trials, you will bless God, who
made you sow in tears. Improvement.
a) How greatly are they to blame who in this busy time stand
all the day idle!
b) How greatly have Christians the advantage of the rest of
the world!
c) Let the hope and prospect of this joyful harvest support
us under all the glooms and distresses of this vale of tears.—Outline
of a Sermon by Samuel Lavington, 1726-1807.
Verse 5. Two pictures. The connecting "shall."
Verse 5.
1. There must be sowing before reaping.
2. What men sow they will reap. If they sow precious seed,
they will reap precious seed.
3. In proportion as they sow they will reap. "He that
soweth sparingly", etc.
4. The sowing may be with sorrow, but the reaping will be
with joy.
5. In proportion to the sorrow of sowing will be the joy of
reaping.—G. R.
Verse 6. In the two parts of this verse we may behold
a threefold antithesis or opposition; in the progress,
1. A sojourning: "He that now goeth on his way."
2. A sorrowing: "weeping."
3. A sowing: "and beareth forth good seed." In the
regress there are three opposites unto these.
1. Returning: "He shall doubtless come again."
2. A Rejoicing: "with joy."
3. A Reaping: "and bring his sheaves with him."
—John Hume.
Verse 6. "Doubtless." Or the reasons
why our labour cannot be in vain in the Lord.
Verse 6. Bringing his sheaves with him. The
faithful sower's return to his Lord. Successful, knowing it,
personally honoured, abundantly recompensed.
Verse 6. See "Spurgeon's Sermons" No. 867:
"Tearful Sowing and Joyful Reaping."
Verse 6.
1. The sorrowful sower.
a) His activity—"he goeth forth."
b) His humility—"and weepeth."
c) His fidelity—"bearing precious seed."
2. The joyful reaper.
a) His certain harvest time—"shall doubtless come
again."
b) His abundant joy—"with rejoicing."
c) His rich rewards—"bringing his sheaves with him."
—W. H. J. P.
WORK UPON THE HUNDRED AND TWENTY-SIXTH PSALM
The Jews' deliverance out of Babylon, and the
mystery of our Redemption: Plainely demonstrated in ten
Sermons upon the 126. Psalme. ...Preached in Yorkshire, By
John Hume, Minister of the Word ... London...1628 4to.