Psalms 126

Psalms 126

DESCRIPTIVE TITLE

The Invader Gone: the First Sowing Begun.

ANALYSIS

Stanza I., Psalms 126:1-3, The Deliverance of Zion calls forth the Jubilations of her People, and the Frank Acknowledgment of Neighbouring Nations. Stanza II., Psalms 126:4-6, Prayer for the Renewed Culture of the Devastated Land.

(Lm.) Song of the Steps.

1

When Jehovah turned the fortunes[742] of Zion

[742] Or: (ml. though less prob.): the captivitysee Exposition.

we became like men dreaming:

2

Then was filled with laughter our mouth,

and our tongue with ringing cries.
Then said they among the nations
Great things hath Jehovah done with these!

3

Great things hath Jehovah done with us

we are full of joy!

4

Oh turn Jehovah our fortunes

as channels in the south country.

5

They who are sowing with tears

with ringing cries may they reap!

6

Though one goeth forth and weepeth

bearing a trail of seed[743]

[743] That is, a small quantity, which can ill be spared because of the want at home, bringing tears to the eyes of the sower.

Let him come in with ringing cries
bringing his sheaves.

(Nm.)

PARAPHRASE

Psalms 126

When Jehovah brought back His exiles to Jerusalem, it was like a dream!
2 How we laughed and sang for joy. And the other nations said, What amazing things the Lord has done for them.
3 Yes, glorious things! What wonder! What joy!
4 May we be refreshed[744] as by streams in the desert.

[744] Literally, Restore our fortunes, Lord.

5 Those who sow tears shall reap joy.
6 Yes, they go out weeping, carrying seed for sowing and return singing, carrying their sheaves.

EXPOSITION

It may readily be conceded that, if the opening line of this psalm had been followed by a suitable sequel, the reference might easily have been to a return from literal captivity. But when we examine the usage of the expression to turn captivity in various places,including especially Job 42:10 and Ezekiel 16:53; Ezekiel 16:55,and find how captivity came sometimes to mean great misfortune or misery, and turning captivity to express the idea of turning the fortunes of any one to a former condition of prosperity,we may well hesitate long enough to examine the context. Now it cannot be denied that the context, in this case, points to some sudden turn of fortune, or relief from distress, such as to appear incredible to the recipients of the blessing; and, at the same time, such as to be so patent to onlooking nations as to call forth their frank and admiring acknowledgment of the signal interposition of Israel's God. We need not deny the possibility, or probability, that when the successive companies of Jewish captives in Babylon received permission to return to their own land, the news may have appeared to them to be too good to be true, and they may have seemed to themselves like men who were dreaming; nevertheless, we are not aware that we possess any historical record to that effect. And when we further inquire into the allusion, supposed to be made in this psalm, as to the effect of Israelitish emancipation on surrounding and observant nations, we must acknowledge that nothing in the Ezra-Nehemiah narratives in anywise appears like a verification of this glad song. Here, in this psalm, we have an apparently frank and ungrudging acknowledgement, by foreigners, of Jehovah's interposition for his people; and this acknowledgement is gladly repeated and confirmed by the beneficiaries, as though with a smile of recognition at the courtesy of the admission. Anything more unlike this than the snarling and suspicious and intriguing behaviour of Sanballat and his associates cannot be imagined. There may, of course, have been a brief and passing smile on the face of the neighbouring nations, when they witnessed the arrival of the Jews in their own land; but history is as silent as the grave about it, and therefore it is hard to believe that it should have thus become embalmed in one of Israel's songs.

A similar line of observation may be taken with respect to the second half of the psalm. It is quite true, that returned captives would naturally, soon after their home-coming, have to turn their attention to the cultivation of their recovered lands; and it is possible, that they had to go about their task with aching hearts. But, again, we have no record of all this; and least of all have we any reason to suppose that the returned exiles were so nearly confronted by famine as to find it difficult to procure seed for sowing. And yet that is precisely the view which this psalm presents.

On both counts, therefore, we have reason to suspect the view-point afforded by the assumption that these psalms are post-exilic.
Take back the origin of this psalm to the days of Hezekiah, and all is changed; both stanzas of the psalm find firm bases of fact on which to rest. We know that the nations honoured Hezekiah and Israel after the overthrow of the Assyrians (2 Chronicles 32:22-23); and we know that, before the deliverance, Israel had begun to suffer severely from famine (2 Chronicles 32:11); and that it was an anxious question how the people should be fed until they could again grow their own corn (Isaiah 37:30-31).

And thus the evidence of the pre-exilic origin of these beautiful psalms grows upon our hands.

QUESTIONS FOR DISCUSSION

1.

The usual historical setting for this psalm is seriously called in question by Rotherham. He has two reasons for doing so. Discuss them.

2.

Rotherham concedes the possibility of a post-exilic date but doubts it. Discuss.

3.

Read II Chr. chapter 32 and Isaiah chapter 37. Discuss your agreement (or disagreement) with Rotherham.