Psalms 126:5

126:4-6 The beginnings of mercies encourage us to pray for the completion of them. And while we are in this world there will be matter for prayer, even when we are most furnished with matter for praise. Suffering saints are often in tears; they share the calamities of human life, and commonly have a greater share than others. But they sow in tears; they do the duty of an afflicted state. Weeping must not hinder sowing; we must get good from times of affliction. And they that sow, in the tears of godly sorrow, to the Spirit, 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. When we mourn for our sins, or suffer for Christ's sake, we are sowing in tears, to reap in joy. And remember that God is not mocked; for whatever a man soweth that shall he reap, Ga 6:7-9. Here, O disciple of Jesus, behold an emblem of thy present labour and future reward; the day is coming when thou shalt reap in joy, plentiful shall be thy harvest, and great shall be thy joy in the Lord.

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.

Psalm 126:5-6. They that sow in tears shall reap in joy — This seems to refer to the foregoing prayer; as if he had said, And this thou wilt do in thy good time: thou wilt give them, as thou hast given us, a joyful return after so sad a time of captivity. The argument is taken from the common course of God’s providence toward men of all nations, to whom he affords vicissitudes of sorrow and comfort, and particularly toward husbandmen, who till their land, and sow their seed, not only with toil, and the sweat of their brows, but, it may be, also with care, fear, and sorrow, doubtful about the success of their labours, and, perhaps, wanting the corn they sow to make bread for their families. They commit it, however, to the ground, where for a time it lies dead and buried. “A dark and dreary winter succeeds, and all seems to be lost.

But, at the return of spring, universal nature revives, and the once desolate fields are covered with corn, which, when matured by the sun’s heat, the cheerful reapers cut down, and it is brought home with triumphant shouts.” Thus the released Jewish captives had sorrow, and cause of mourning, on account of “the fatigue of travelling from Babylon into Judea; the melancholy prospect of a long depopulated country and ruined city; the toil necessary to be undergone before the former could be again brought into order, and the latter rebuilt; these considerations could not but allay their joy, and even draw many tears from their eyes:” but “they are here comforted with a gracious promise, that God would give a blessing to the labours of their hands, and crown them with success, so that they should once more see Jerusalem in prosperity, and behold in Zion the beauty of holiness.” “Here, O disciple of Jesus, behold an emblem of thy present labour, and thy future reward. Thou sowest, perhaps, in tears; thou dost thy duty amid persecution and affliction, sickness, pain, and sorrow; thou labourest in the church, and no account is made of thy labours; no profit seems likely to arise from them. Nay, thou must thyself drop into the dust of death, and all the storms of that winter must pass over thee, until thy form shall be perished, and thou shalt see corruption. Yet the day is coming when thou shalt reap in joy; and plentiful shall be thy harvest.” — Horne.

(5) Joy. —Rather, singing, as in Psalm 126:2 . The harvest-home songs are contrasted with the anxiety of the seed-time. Probably the poet found the proverbial saying already current, but he has touched it with the consecrating hand till it has become only less precious than the saying of Divine lips, “Blessed are they that mourn, for they shall be comforted.”

This is an argument wherewith he presseth the foregoing prayer, Psalm 126:4 , taken from the common course of God’s providence towards men of all nations, to whom he affords vicissitudes of sorrow and comfort; and particularly towards husbandmen, who though ofttimes they sow their seed-corn with care, and fear, and sorrow, yet afterwards for the most part meet with a joyful harvest. And therefore we hope thou wilt not deny this favour to thine own people. And as thou hast in some good measure granted it to us, so we pray thee grant it to our brethren, who are yet exercised with hard labours and griefs, that they and we together may at last obtain that blessed and full harvest which we still pray and hope for.

5 . The efforts of the returned exiles to re-establish the nation had been carried on in the midst of hindrances and disappointments, anxieties and fears; but the Psalmist cannot doubt that they will in due time bear fruit. “So is it ever in God’s kingdom. Precisely those undertakings, which at first seemed hopeless and were begun under pressing troubles, end in achieving the greatest good” (Von Gerlach, quoted by Kay). The tears shed at the Foundation of the Second Temple ( Ezra 3:12 ), and the rejoicings at its completion ( Ezra 6:16 ; Ezra 6:22 ), and at the Dedication of the Walls ( Nehemiah 12:27 ; Nehemiah 12:43 ) were only illustrations of the general truth. Cp. Matthew 5:4 . in joy ] With shouts of joy, the same word as that for singing in Psalm 126:2 . There is naturally an allusion to the rejoicings of harvest ( Isaiah 9:3 &c.).

They that sow in tears shall reap in joy - Though the sowing of seed is a work of labor and sorrow - often a work so burdening the farmer that he weeps - yet the return - the harvest - is accompanied with rejoicing. The truth is expressed in a general form, as illustrating the idea that enterprises which are begun under many difficulties, and which require much labor, will be crowned with success, and that the joy is more than an equivalent for all the weariness and sorrow. Thus it is in respect to the toil of the farmer; the cares and anxieties of the student; the work of conversion and repentance; the labors of the Christian pastor; the efforts of the Sabbath-school teacher; the faithfulness of the Christian parent; the endeavors of a church for a revival of religion; the zeal and sacrifice of the Christian missionary. The particular, allusion here is to the exiles, in their long and weary march to their native land. It was a work of toil and tears, but there would be joy, like that of the harvest, when, their long journey over they should again come to their native land. Compare Isaiah 9:3 .

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, Numbers 21:29 , after the form בכית in Genesis 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" ( Isaiah 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, Genesis 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 Psalm 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.