6 He that goeth H3212 forth H1980 and weepeth, H1058 bearing H5375 precious H4901 seed, H2233 shall doubtless H935 come H935 again with rejoicing, H7440 bringing H5375 his sheaves H485 with him.
For his anger H639 endureth but a moment; H7281 in his favour H7522 is life: H2416 weeping H1065 may endure H3885 for a night, H6153 but joy H7440 cometh in the morning. H1242
The people H5971 that walked H1980 in darkness H2822 have seen H7200 a great H1419 light: H216 they that dwell H3427 in the land H776 of the shadow of death, H6757 upon them hath the light H216 shined. H5050 Thou hast multiplied H7235 the nation, H1471 and not increased H1431 the joy: H8057 they joy H8055 before H6440 thee according to the joy H8057 in harvest, H7105 and as men rejoice H1523 when they divide H2505 the spoil. H7998
To appoint H7760 unto them that mourn H57 in Zion, H6726 to give H5414 unto them beauty H6287 for ashes, H665 the oil H8081 of joy H8342 for mourning, H60 the garment H4594 of praise H8416 for the spirit H7307 of heaviness; H3544 that they might be called H7121 trees H352 of righteousness, H6664 the planting H4302 of the LORD, H3068 that he might be glorified. H6286
In those days, H3117 and in that time, H6256 saith H5002 the LORD, H3068 the children H1121 of Israel H3478 shall come, H935 they and the children H1121 of Judah H3063 together, H3162 going H1980 and weeping: H1058 they shall go, H3212 and seek H1245 the LORD H3068 their God. H430 They shall ask H7592 the way H1870 to Zion H6726 with their faces H6440 thitherward, H2008 saying, Come, H935 and let us join H3867 ourselves to the LORD H3068 in a perpetual H5769 covenant H1285 that shall not be forgotten. H7911
Be G4105 not G3361 deceived; G4105 God G2316 is G3456 not G3756 mocked: G3456 for G1063 whatsoever G3739 G1437 a man G444 soweth, G4687 that G5124 shall he G2325 also G2532 reap. G2325 For G3754 he that soweth G4687 to G1519 his G1438 flesh G4561 shall G2325 of G1537 the flesh G4561 reap G2325 corruption; G5356 but G1161 he that soweth G4687 to G1519 the Spirit G4151 shall G2325 of G1537 the Spirit G4151 reap G2325 life G2222 everlasting. G166
If thou prepare H3559 thine heart, H3820 and stretch H6566 out thine hands H3709 toward him; If iniquity H205 be in thine hand, H3027 put it far away, H7368 and let not wickedness H5766 dwell H7931 in thy tabernacles. H168 For then shalt thou lift up H5375 thy face H6440 without spot; H3971 yea, thou shalt be stedfast, H3332 and shalt not fear: H3372 Because thou shalt forget H7911 thy misery, H5999 and remember H2142 it as waters H4325 that pass away: H5674 And thine age H2465 shall be clearer H6965 than the noonday; H6672 thou shalt shine forth, H5774 thou shalt be as the morning. H1242
I will arise G450 and go G4198 to G4314 my G3450 father, G3962 and G2532 will say G2046 unto him, G846 Father, G3962 I have sinned G264 against G1519 heaven, G3772 and G2532 before G1799 thee, G4675 And G2532 am G1510 no more G3765 worthy G514 to be called G2564 thy G4675 son: G5207 make G4160 me G3165 as G5613 one G1520 of thy G4675 hired servants. G3407 And G2532 he arose, G450 and came G2064 to G4314 his G1438 father. G3962 But G1161 when he G846 was yet G2089 a great way G3112 off, G568 his G846 father G3962 saw G1492 him, G846 and G2532 had compassion, G4697 and G2532 ran, G5143 and fell G1968 on G1909 his G846 neck, G5137 and G2532 kissed G2705 him. G846 And G1161 the son G5207 said G2036 unto him, G846 Father, G3962 I have sinned G264 against G1519 heaven, G3772 and G2532 in G1799 thy G4675 sight, G1799 and G2532 am G1510 no more G3765 worthy G514 to be called G2564 thy G4675 son. G5207 But G1161 the father G3962 said G2036 to G4314 his G846 servants, G1401 Bring forth G1627 the best G4413 robe, G4749 and G2532 put it on G1746 him; G846 and G2532 put G1325 a ring G1146 on G1519 his G846 hand, G5495 and G2532 shoes G5266 on G1519 his feet: G4228 And G2532 bring hither G5342 the fatted G4618 calf, G3448 and kill G2380 it; and G2532 let us eat, G5315 and be merry: G2165 For G3754 this G3778 my G3450 son G5207 was G2258 dead, G3498 and G2532 is alive again; G326 G2532 he was G2258 lost, G622 and G2532 is found. G2147 And G2532 they began G756 to be merry. G2165
Then G1161 he called G154 for a light, G5457 and sprang in, G1530 and G2532 came G1096 trembling, G1790 and fell down before G4363 Paul G3972 and G2532 Silas, G4609 And G2532 brought G4254 them G846 out, G1854 and said, G5346 Sirs, G2962 what G5101 must G1163 I G3165 do G4160 to G2443 be saved? G4982 And G1161 they said, G2036 Believe G4100 on G1909 the Lord G2962 Jesus G2424 Christ, G5547 and G2532 thou G4771 shalt be saved, G4982 and G2532 thy G4675 house. G3624 And G2532 they spake G2980 unto him G846 the word G3056 of the Lord, G2962 and G2532 to all G3956 that were in G1722 his G846 house. G3614 And G2532 he took G3880 them G846 G1722 the same G1565 hour G5610 of the night, G3571 and washed G3068 their stripes; G575 G4127 and G2532 was baptized, G907 he G846 and G2532 all G3956 his, G846 straightway. G3916 And G5037 when he had brought G321 them G846 into G1519 his house, G3624 he set G3908 meat G5132 before them, G3908 and G2532 rejoiced, G21 believing G4100 in God G2316 with all G3832 his G846 house. G3832
Therefore G1223 G5124 are they G1526 before G1799 the throne G2362 of God, G2316 and G2532 serve G3000 him G846 day G2250 and G2532 night G3571 in G1722 his G846 temple: G3485 and G2532 he that sitteth G2521 on G1909 the throne G2362 shall dwell G4637 among G1909 them. G846 They shall hunger G3983 no G3756 more, G2089 neither G3761 thirst G1372 any more; G2089 neither G3761 G3361 shall G4098 the sun G2246 light G4098 on G1909 them, G846 nor G3761 any G3956 heat. G2738 For G3754 the Lamb G721 which G3588 is in the midst G303 G3319 of the throne G2362 shall feed G4165 them, G846 and G2532 shall lead G3594 them G846 unto G1909 living G2198 fountains G4077 of waters: G5204 and G2532 God G2316 shall wipe away G1813 all G3956 tears G1144 from G575 their G846 eyes. G3788
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Psalms 126
Commentary on Psalms 126 John Gill's Exposition of the Bible
INTRODUCTION TO Psalm 126
A Song of degrees. This psalm is generally thought to have been written by Ezra, or some good man returned from the Babylonish captivity, and on account of it: the inscription in the Syriac version of it, besides observing it to be a song of degrees or ascents, and without a name, is,
"it is said of Haggai and Zechariah, who came up out of Babylon with the captives; but spiritually; and it is an expectation of good things to come.'
It may have respect to redemption by the Messiah; and the conversion of the Jews in the latter day.
When the Lord turned again the captivity of Zion,.... Or returned the Jews from their captivity in Babylon; who are called Zion, from the city of David, built on Mount Zion, which was in Judea, and adjoined to Jerusalem, the metropolis of the kingdom; and because they were the godly who were concerned for Zion in a spiritual sense, or the church of God, and the interest of religion, whose spirits the Lord stirred up to come out of Babylon, upon the proclamation by Cyrus, when those that were more worldly and carnal stayed behind; as also because the chief mercy in returning the captives was the rebuilding the temple on Mount Zion, and the restoration of religious worship; which gave the religious captives in Babylon great concern, Psalm 137:1. This deliverance of the captives, though it was by Cyrus as an instrument, yet it was the Lord's work; which he employed him in, and stirred him up to do, and therefore is ascribed to him. And though this is expressed in the past tense, yet it may be put for the future; and be considered as a prophecy of it, and which the following word seems to confirm; and especially the prayer, Psalm 126:4; for the return of the captivity seems to require it should: and may not only literally respect the return of the captives in Babylon, but the conversion of the Jews in the latter day, and their deliverance from their present captivity; which is expressed sometimes by the Lord's bringing again Zion, and returning the captivity of the Jews, and their being turned to the Lord, Isaiah 52:8; and may be applied to spiritual and eternal redemption by Christ, of which the deliverance from Babylon was a type; and is sometimes expressed in the same language, Psalm 14:7; and the people redeemed are often signified by Zion, and are by nature captives to sin, Satan, and the law; from whence they are redeemed by Christ, whose work alone it is, Isaiah 1:27;
we were like them that dream; or "shall be"F16היינו "erimus", Musculus, Gejerus, Schmidt; so the Targum, Syr. Arab. ; that is, as persons that know not whether they are asleep or awake; and whether what they see and enjoy is in reality or only a vision, as Peter's deliverance from prison was to him, Acts 12:9; When the proclamation by Cyrus was first heard of by the Jews, and they had their liberty upon it, they could hardly tell whether it was a real thing or a vision, and could scarcely believe it for joy; it seemed too good news to be true, as the news of Joseph's being alive was to Jacob, Genesis 45:26; and so the appearance of Christ, his resurrection, and redemption by him, were to the disciples, Luke 24:11. The Targum is,
"we were like the sick that are recovered;'
which sense the word has in Job 39:4; and will be the case of the Jews, when they are converted; who will be recovered out of the sick state and condition in which they now are, and have all their diseases healed, and sins forgiven; yea, their conversion will be as life from the dead, a resurrection of them from their graves, Romans 11:15. The Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, render it, "as those that are comforted"; and the Syriac version, "as those that rejoice"; each of the seasons mentioned being times of comfort and joy: Joseph Kimchi interprets it of the passing away and forgetfulness of affliction and trouble at the time of redemption, like a dream that flies away upon awaking.
Then was our mouth filled with laughter,.... Who before mourned, and hung their harps on the willows, and could not sing the Lord's song in a strange land; but now, as their hearts were filled, with joy, this was externally and visibly seen in their countenances, and expressed with their mouths and by outward gestures; it was so great, they could not contain it, to which respect is had, Isaiah 35:10. It may be rendered, "then shall our mouth be filled with laughter"F17ימלא "replebitur", Musculus, Gejerus; "implebitur", Schmidt; so the Targum, Syr. Arab. ; that is, when we awake, says Arama; or rather when the captivity is returned, either in a literal or in a spiritual sense, both being matter of great joy: the Midrash says, this will be in the world to come, and not in this;
and our tongue with singing; the praises of God, and the songs of Zion;
then said they among the Heathen, the Lord hath done great things for them; it was taken notice of by the Chaldeans, among whom they had been captives, and by all the nations round about: and it was wonderful to them, that Cyrus, an Heathen prince, of his own motion and will, should at once, and without any price or reward, let them go, and send them into their own country to rebuild their temple; and with them the vessels of the Lord's house, that had been taken away by the king of Babylon; and order men to help them, with gold and silver, and goods and cattle, Ezra 1:1. Likewise the conversion of the Jews, and the restoration of them to their own and in the latter day, will be observed by the Gentiles with wonder, and as the work of God, Ezekiel 36:35.
The Lord hath done great things for us,.... These words are generally supposed to be the words of the Jews, taking up those of the Gentiles, and confirming them; acknowledging that the Lord had done great things for them indeed; which, had they not owned, they would have been exceeding ungrateful; had they been silent concerning them, the stones would have cried out, and the very Heathens condemned them. But I see not why they may not be thought to be the words of those among the Heathens continued; declaring that the great things done were not for the Jews only, but for them also; as the great redemption by Christ is of persons out of every tongue, people, and nation; for he is the propitiation, not for the Jews only, but for the sins of the whole world; and having this in view, thus they express themselves. The work of redemption is a great thing of itself; the produce of great wisdom; the effect of great love; procured at a great price, for great sinners, by a great Saviour; and is not only a deliverance from sin, Satan, and the law; but contains many great and glorious blessings in it, as justification, remission of sins, adoption, and eternal life;
whereof we are glad; that those great things are done without us, finished by the Redeemer himself; that they are so great and glorious, so rich and plenteous, so full and free, and suitable to us; and done for us sinners of the Gentiles, so unworthy of them, who are by nature children of wrath as others.
Turn again our captivity, O Lord,.... This prayer for the return of the captivity shows that it was not as yet: though some think that this is a petition of those that were returned from captivity, for those of their brethren that stayed behind; who, enjoying the sweets of their liberty, pray for their brethren to come and share with them, that so the mercy and blessing might be completed. This may very well be considered as a petition; either for the coming of the Redeemer, and redemption by him from the captivity of sin and Satan, and the law; or for the conversion of the Jews in the latter day. Either of which would be
as the streams in the south; as great and wonderful a work as causing rivers to be in dry places, and as grateful and acceptable as brooks and streams of water in southern countries: or like streams produced by the south wind, which brings rain, and melts the snow from the hills; which, running into the valleys, cause flows of water in great abundance: and so may denote the abundance of those that should share in the blessings of conversion, redemption, and salvation; as well as the wonderfulness and acceptableness of them; see Isaiah 41:18. The Targum seems to understand it of the change made upon them, like that made on the earth by those; paraphrasing the words,
"as the land is turned, when streams of water flow out in a time of drought.'
The allusion seems to be to Judea, lying south of Babylon; and to the southern parts of Judea, which were dry; see Joshua 15:19.
They that sow in tears shall reap in joy. A proverbial expression, encouraging faith in prayer put up for the return of the captivity, whether in a literal or spiritual sense. Praying or seeking the Lord is sowing in righteousness, Hosea 10:12; which is often attended with tears and weeping; the issue of them is not always seen soon: these, like seed, lie buried under the clods, but take effect and will rise up in due time: saints should wait patiently for a return of them, as the husbandman for the fruits of the earth; in due time they will produce a large crop of blessings, a plentiful harvest, which the praying saint will reap with joy; as those that prayed and waited for the redemption in Jerusalem; and as those that pray for the latter day glory, the conversion of the Jews, the fulness of the Gentiles, and the destruction of antichrist; the souls under the altar have been sowing in tears, but before long they will reap in joy, Revelation 6:9. It may be applied to the state and condition of saints in common in this life; now is their sowing time, and careful they should be that they sow not to the flesh, but to the spirit: and a sorrowful time it is, on account of inward corruptions, Satan's temptations, divine desertions, and the imperfection of their services; but before long they will reap life everlasting, reap in joy, and be in the fulness of it; now they weep, then they shall rejoice; now they mourn, then they shall be comforted.
He that goeth forth and weepeth, bearing precious seed,.... Which he sows in tears. This is but a repetition and confirmation of what is before expressed in different words; and may be applied, as to a praying saint, so to a faithful preacher of the word. The word is the precious seed which he bears, which he takes out of the granaries of the Scriptures; and carries from place to place, and scatters and sows, Luke 8:11; compared to seed, because of its meanness in the eyes of those that know it not; because of its generative virtue and increase, which it has from God, and which, unless sown in the earth, produces no fruit: and it is called "precious seed", because either bought at a great price, when grain is dear; or because it usually is the choicest wheat that is the sowing seed; and so may denote the preciousness and value of the Gospel, dispensed by Christ's faithful ministers, which is called a sowing of spiritual things, 1 Corinthians 9:11; which should be done plentifully and constantly, and with the same sort of seed or doctrine, and which requires art and skill; and is often performed weeping or with tears, because of their own insufficiency, through fear of success, and through want of it; and because of the badness of the ground, the hardness of men's hearts they have to do with. The allusion seems to be to a poor husbandman, that has got but little seed to sow, and this bought at a dear price; and which he buries under the clods, and fears it will rise no more; and weeps as he sows, because of the badness of the weather, or of the soil, doubting of success. Aben Ezra, by the words rendered "precious seed", or, as they may be, "a draught of seed"F18משך הזרע "tractionem seminis", Montanus, Piscator, Gejerus. , 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 Amos 9:13; so the Targum,
"bearing a tray of sowing corn;'
shall doubtless come again with rejoicing, bringing his sheaves with him; the seed he has been to and fro in sowing springs up under a divine blessing; and, beyond his expectation and fears, produces a large and plentiful crop; which he reaps, and returns home, not with his arms full of sheaves only, but with his cart laden with them: so a faithful minister, sooner or later, is blessed with converts, who will be his joy and crown of rejoicing another day: see John 4:35, 1 Thessalonians 2:19.