Matthew Henry’s Complete Commentary

on the Whole Bible

Back to Biblesnet.com Home Page

---

[Table of Contents] [Previous] [Next]

Matthew Henry Commentary on the Whole Bible (1710)

---

P S A L M S

PSALM CXXVI.

---

     

It was with reference to some great and surprising deliverance of the

people of God out of bondage and distress that this psalm was penned,

most likely their return out of Babylon in Ezra’s time. Though Babylon

be not mentioned here (as it is,

Ps. cxxxvii.)

yet their captivity there was the most remarkable captivity both in

itself and as their return out of it was typical of our redemption by

Christ. Probably this psalm was penned by Ezra, or some of the prophets

that came up with the first. We read of singers of the children of

Asaph, that famous psalmist, who returned then,

Ezra ii. 41.

It being a song of ascents, in which the same things are twice repeated

with advancement

(ver. 2, 3,

and ver. 4, 5),

it is put here among the rest of the psalms that bear that title.

I. Those that had returned out of captivity are here called upon to be

thankful,

ver. 1-3.

II. Those that were yet remaining in captivity are here prayed for

(ver. 4)

and encouraged,

ver. 5, 6.

It will be easy, in singing this psalm, to apply it either to any

particular deliverance wrought for the church or our own land or to the

great work of our salvation by Christ.

The Deliverance from Captivity.

A song of degrees.

     

1 When the LORD turned again the

captivity of Zion, we were like them that dream.

  2 Then was our mouth filled with laughter, and our tongue with

singing: then said they among the heathen, The LORD hath done

great things for them.

  3 The LORD hath done great things for us; whereof we are

glad.

     

While the people of Israel were captives in Babylon their harps were

hung upon the willow-trees, for then God called to weeping and

mourning, then he mourned unto them and they lamented; but now that

their captivity is turned they resume their harps; Providence pipes to

them, and they dance. Thus must we accommodate ourselves to all the

dispensations of Providence and be suitably affected with them. And the

harps are never more melodiously tunable than after such a melancholy

disuse. The long want of mercies greatly sweetens their return. Here

is,

1. The deliverance God has wrought for them: He turned again the

captivity of Zion. It is possible that Zion may be in captivity for

the punishment of her degeneracy, but her captivity shall be turned

again when the end is answered and the work designed by it is effected.

Cyrus, for reasons of state, proclaimed liberty to God’s captives, and

yet it was the Lord’s doing, according to his word many years

before. God sent them into captivity, not as dross is put into the fire

to be consumed, but as gold to be refined. Observe, The release of

Israel is called the turning again of the captivity of Zion, the

holy hill, where God’s tabernacle and dwelling-place were; for the

restoring of their sacred interests, and the reviving of the public

exercise of their religion, were the most valuable advantages of their

return out of captivity.

2. The pleasing surprise that this was to them. They were amazed at it;

it came so suddenly that at first they were in confusion, not knowing

what to make of it, nor what it was tending to: “We thought ourselves

like men that dream; we thought it too good news to be true, and

began to question whether we were well awake or no, and whether it was

not still” (as sometimes it had been to the prophets) “only a

representation of it in vision,” as St. Peter for a while thought his

deliverance was,

Acts xii. 9.

Sometimes the people of God are thus prevented with the blessings of

his goodness before they are aware. We were like those that are

recovered to health (so Dr. Hammond reads it); “such a comfortable

happy change it was to us, as life from the dead or sudden ease from

exquisite pain; we thought ourselves in a new world.” And the surprise

of it put them into such an ecstasy and transport of joy that they

could scarcely contain themselves within the bounds of decency in the

expressions of it: Our mouth was filled with laughter and our tongue

with singing. Thus they gave vent to their joy, gave glory to their

God, and gave notice to all about them what wonders God had wrought for

them. Those 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.

3. The notice which their neighbours took of it: They said among the

heathen, Jehovah, the God of Israel, has done great things

for that people, such as our gods cannot do for us. The heathen had

observed their calamity and had triumphed in it,

Jer. xxii. 8, 9; Ps. cxxxvii. 7.

Now they could not but observe their deliverance and admire that. It

put a reputation upon those that had been scorned and despised, and

made them look considerable; besides, it turned greatly to the honour

of God, and extorted from those that set up other gods in competition

with him an acknowledgment of his wisdom, power, and providence.

4. The acknowledgments which they themselves made of it,

v. 3.

The heathen were but spectators, and spoke of it only as matter of

news; they had no part nor lot in the matter; but the people of God

spoke of it as sharers in it,

(1.) With application: “He has done great things for us, things

that we are interested in and have advantage by.” Thus it is

comfortable speaking of the redemption Christ has wrought out as

wrought out for us. Who loved me, and gave himself for me.

(2.) With affection: “Whereof we are glad. The heathen are

amazed at it, and some of them angry, but we are glad.” While Israel

went a whoring from their God joy was forbidden them

(Hos. ix. 1);

but now that the iniquity of Jacob was purged by the captivity, and

their sin taken away, now God makes them to rejoice. It is the

repenting reforming people that are, and shall be, the rejoicing

people. Observe here,

[1.] God’s appearances for his people are to be looked upon as great

things.

[2.] God is to be eyed as the author of all the great things done for

the church.

[3.] It is good to observe how the church’s deliverances are for us,

that we may rejoice in them.

Hope for the Sorrowful.

     

4 Turn again our captivity, O LORD, as the streams in the

south.

  5 They that sow in tears shall reap in joy.

  6 He that goeth forth and weepeth, bearing precious seed, shall

doubtless come again with rejoicing, bringing his sheaves with

him.

     

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. i. 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

(v. 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,

Prov. xxv. 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,

v. 5, 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.

---

[Table of Contents] [Previous] [Next]

Matthew Henry Commentary on the Whole Bible (1710)

---

Back to Bibles Net . Com – Online Christian Library Matthew Henry’s Complete Commentary – Free Download Contact Us

---