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Psalm One
Hundred Twenty-six
Psalm 126
Chapter Contents
Those returned out of captivity are to be thankful. (1-3)
Those yet in captivity are encouraged. (4-6)
Commentary on Psalm 126:1-3
(Read Psalm 126:1-3)
It is good to observe how God's deliverances of the
church are for us
that we may rejoice in them. And how ought redemption from
the wrath to come
from the power of sin and of Satan
to be valued! The sinner
convinced of his guilt and danger
when by looking to a crucified Saviour he
receives peace to his conscience
and power to break off his sins
often can
scarcely believe that the prospect which opens to him is a reality.
Commentary on Psalm 126:4-6
(Read Psalm 126:4-6)
The beginnings of mercies encourage us to pray for the
completion of them. And while we are in this world there will be matter for
prayer
even when we are most furnished with matter for praise. Suffering
saints are often in tears; they share the calamities of human life
and
commonly have a greater share than others. But they sow in tears; they do the
duty of an afflicted state. Weeping must not hinder sowing; we must get good
from times of affliction. And they that sow
in the tears of godly sorrow
to
the Spirit
shall of the Spirit reap life everlasting; and that will be a
joyful harvest indeed. Blessed are those that mourn
for they shall be for ever
comforted. When we mourn for our sins
or suffer for Christ's sake
we are
sowing in tears
to reap in joy. And remember that God is not mocked; for whatever
a man soweth that shall he reap
Galatians 6:7-9. Here
O disciple of Jesus
behold an emblem of thy present labour and future reward; the day is coming
when thou shalt reap in joy
plentiful shall be thy harvest
and great shall be
thy joy in the Lord.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 126
Verse 1
[1] When the LORD turned again the captivity of Zion
we
were like them that dream.
Turned — Brought the captive Israelites out of Babylon into
their own land.
Dream — We were so surprized and astonished.
Verse 4
[4] Turn again our captivity
O LORD
as the streams in the
south.
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.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
Other Works
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 Load 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.
── C.H. Spurgeon《The Treasury of David》