Psalms 126:2

2.Now shall our mouth be filled with laughter. The adverb of time, אז, az, is commonly translated then; but as the verbs are in the future tense, I have thought that it might not be improper to translate tires — grow shall our mouth be filled, and now shall they say. If, however, we admit what some Hebrew Doctors affirm, that the force of this particle is to change the future tense into the past, the adverb then will be the appropriate word. The design of the Prophet is not at all obscure. He would have the people so to rejoice on account of their return, as not to bury in forgetfulness the grace of God. He therefore describes no ordinary rejoicing, but such as so fills their minds as to constrain them to break forth into extravagance of gesture and of voice. At the same time he intimates that there was good ground for this joy, in which it became the children of God to indulge, on account of their return to their own land. As there was at that period nothing more wretched than for them to live in captivity, in which they were in a manner dispossessed of the inheritance God had promised them; so there was nothing which ought to have been more desirable to them than to be restored. Their restoration to their own country having been therefore a proof of their renewed adoption by God, it is not surprising to find the Prophet asserting that their mouth was filled with laughter, and their tongue with exultation. With a similar joy does it become us at the present day to exult when God gathers together his Church and it is an undoubted evidence that we are steel-hearted, if her miserable dispersion does not produce in our minds grief and lamentation. The Prophet proceeds farther, declaring that this miracle was seen even by the blind; for in that age of the world, as is well known, the heathen were wandering in darkness like blind men, no knowledge of God having shone upon them; and yet God’s power and operation were so conspicuous in that event, that they burst forth into the open acknowledgment that God had done great things for his people. So much the more shame-fill then was the indifference of the Jews to be accounted, if they did not freely and loudly celebrate God’s grace, which had acquired so much renown among the unbelieving. The form of speech employed is also to be marked, which forcibly expresses the idea intended to be conveyed, that the mighty power of God in this deliverance was known by the Gentiles. In the following verse the Prophet repeats in his own person, and in that of the Church, the words uttered by the heathen in the last member of the preceding verse. Let us at least, as if he had said, put forth a confession corresponding to that which God has extorted from the unbelieving Gentiles. When he adds that they were glad, there is an implied antithesis between this fresh joy and the long continued sorrow with which they were afflicted in their captivity, he expressly declares that joy was restored to them, to enable them the better to estimate the dismal condition from which they had been extricated.