Keil & Delitzsch

On Psalms 126:4-6

But still the work so mightily and graciously begun is not completed. Those who up to the present time have returned, out of whose heart this Psalm is, as it were, composed, are only like a small vanguard in relation to the whole nation. Instead of שׁבותנו the Kerמ here reads שׁביתנוּ, from שׁבית, Num 21:29, after the form בכית in Gen 50:4. As we read elsewhere that Jerusalem yearns after her children, and Jahve solemnly assures her, "thou shalt put them all on as jewels and gird thyself like a bride" (Isa 49:18), so here the poet proceeds from the idea that the holy land yearns after an abundant, reanimating influx of population, as the Negeb (i.e., the Judaean south country, Gen 20:1, and in general the south country lying towards the desert of Sinai) thirsts for the rain-water streams, which disappear in the summer season and regularly return in the winter season. Concerning אפיק, "a water-holding channel," vid., on Psa 18:16. If we translate converte captivitatem nostram (as Jerome does, following the lxx), we shall not know what to do with the figure, whereas in connection with the rendering reduc captivos nostros it is just as beautifully adapted to the object as to the governing verb. If we have rightly referred negeb not to the land of the Exile but to the Land of Promise, whose appearance at this time is still so unlike the promise, we shall now also understand by those who sow in tears not the exiles, but those who have already returned home, who are again sowing the old soil of their native land, and that with tears, because the ground is so parched that there is little hope of the seed springing up. But this tearful sowing will be followed by a joyful harvest. One is reminded here of the drought and failure of the crops with which the new colony was visited in the time of Haggai, and of the coming blessing promised by the prophet with a view to the work of the building of the Temple being vigorously carried forward. Here, however, the tearful sowing is only an emblem of the new foundation-laying, which really took place not without many tears (Ezr 3:12), amidst sorrowful and depressed circumstances; but in its general sense the language of the Psalm coincides with the language of the Preacher on the Mount, Mat 5:4 : Blessed are those who mourn, for they shall be comforted. The subject to Psa 126:6 is the husbandman, and without a figure, every member of the ecclesia pressa. The gerundial construction in Psa 126:6 (as in Sa2 3:16; Jer 50:4, cf. the more Indo-Germanic style of expression in Sa2 15:30) depicts the continual passing along, here the going to and fro of the sorrowfully pensive man; and Psa 126:6 the undoubted coming and sure appearing of him who is highly blessed beyond expectation. The former bears משׁך הזּרע, the seed-draught, i.e., the handful of seed taken from the rest for casting out (for משׁך הזּרע in Amo 9:13 signifies to cast forth the seed along the furrows); the latter his sheaves, the produce (תּבוּאה), such as puts him to the blush, of his, as it appeared to him, forlorn sowing. As by the sowing we are to understand everything that each individual contributes towards the building up of the kingdom of God, so by the sheaves, the wholesome fruit which, by God bestowing His blessing upon it beyond our prayer and comprehension, springs up from it.

Matthew Henry

On Psalms 126:4-6

These verses look forward to the mercies that were yet wanted. Those that had come out of captivity were still in distress, even in their own land (Neh 1:3), and many yet remained in Babylon; and therefore they rejoiced with trembling, and bore upon their hearts the grievances that were yet to be redressed. We have here, 1. A prayer for the perfecting of their deliverance (Psa 126:4): "Turn again our captivity. Let those that have returned to their own land be eased of the 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. And while we are here in this world there will still be matter for prayer, even when we are most furnished with matter for praise. And, when we are free and in prosperity ourselves, we must not be unmindful of our brethren that are in trouble and under restraint. The bringing of those that were yet in captivity to join with their brethren that had returned would be as welcome to both sides as streams of water in those countries, which, lying far south, were parched and dry. As cold water to a thirsty soul, so would this good news be from that far country, Pro 25:25. 2. A promise for their encouragement to wait for it, assuring them that, though they had now a sorrowful time, yet it would end well. But the promise is expressed generally, that all the saints may comfort themselves with this confidence, that their seedness of tears will certainly end in a harvest of joy at last, Psa 126:5, Psa 126:6. (1.) Suffering saints have a seedness of tears. They are in tears often; they share in the calamities of human life, and commonly have a greater share in them than others. But they sow in tears; they do the duty of an afflicted state and so answer the intentions of the providences they are under. Weeping must not hinder sowing; when we suffer ill we must be doing well. Nay, as the ground is by the rain prepared for the seed, and the husbandman sometimes chooses to sow in the wet, so we must improve times of affliction, as disposing us to repentance, and prayer, and humiliation. Nay, 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 the tears of tenderness in prayer and under the word. These are precious seed, such as the husbandman sows when corn is dear and he has but little for his family, and therefore weeps to part with it, yet buries it under ground, in expectation of receiving it again with advantage. Thus does a good man sow in tears. (2.) They shall have a harvest of joy. The troubles of the saints will not last always, but, when they have done their work, shall have a happy period. The captives in Babylon were long sowing in tears, but at length they were brought forth with joy, and then they reaped the benefit of their patient suffering, and brought their sheaves with them to their own land, in their experiences of the goodness of God to them. Job, and Joseph, and David, and many others, had harvests of joy after a sorrowful seedness. Those that sow in the tears of godly sorrow shall reap in the joy of a sealed pardon and a settled peace. Those that sow to the spirit, in this vale of tears, 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.

Spurgeon's Treasury of David

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.

Tyndale Study Notes

On Psalms 126:4-6

126:4-6 The prophets had spoken of the restoration as a time when the wilderness would change into the Garden of Eden (Isa 51:3; Ezek 47); the reality fell far short of paradise. Here the restoration community prays for full redemption (see Hag 2:19). • as streams renew the desert: The seasonal rains filled the dry river beds (wadis), and the land turned green again. The prayer looks for a similar transformation of Israel’s fortunes, a fulfillment of the imagery of the “Second Exodus” in Isaiah (see “The Promise of a Second Exodus” Theme Note). • The harvest represents God’s full restoration.

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