서론
無題
繁體中文
英語原文
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 137:1-9) 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, Ezr 2:41. It being a song of ascents, in which the same things are twice repeated with advancement (Ps 126:2,3,4,5), 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, Ps 126:1-3. II. Those that were yet remaining in captivity are here prayed for (Ps 126:4) and encouraged, Ps 126:5,6. 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.
1-3
The Deliverance from Captivity
繁體中文
從被擄中得釋放
上行之詩。
¹ 當耶和華使錫安被擄的歸回的時候，我們好像做夢的人。 ² 我們滿口喜笑，滿舌歡呼；那時列國中就有人說：耶和華為他們行了大事。 ³ 耶和華果然為我們行了大事，我們就歡喜。
當以色列民被擄在巴比倫之時，他們的琴掛在柳樹上，因為那時神呼召他們哭泣哀號，那時他向他們哀歌、他們便悲歎；但如今他們的被擄歸回，他們便重新拿起琴來；神的護理為他們奏笛，他們便起舞。我們必須如此使自己適應神護理的一切安排，並以相稱的情感回應。而這琴在如此久長的沉寂停用之後，反而從未有過如此和諧可奏的調子。長久缺乏憐憫，大大使它的歸回變為甘甜。此處有：1. 神為他們所施行的拯救：他*「使錫安被擄的歸回。」錫安可能因其敗壞而被擄，但當被擄的目的達到、藉此所要成就的工作完成之時，她的被擄便要歸回。古列出於國政的緣由，向神的被擄之民宣告自由，然而這「乃是耶和華的作為」，正如他多年以前所說的話。神使他們被擄，不是像將渣滓投入火中焚燒，而是像將金子投入爐中煉淨。請留意：以色列的釋放被稱為「錫安被擄的歸回」——錫安這聖山，是神帳幕和居所之所在；因為他們聖潔利益的恢復、以及他們宗教公開事奉的復興，乃是他們從被擄歸回中最有價值的益處。2. 這事對他們構成的可喜的驚奇。他們為之驚訝；這事來得如此突然，以致起初他們一片混亂，不知所措，不知這事的結局如何：「我們好像做夢的人」——我們以為這好消息好得不像是真的，便開始懷疑自己是否清醒，這是否（如有時對先知那樣）隻不過是在異象中對這事的呈現，如同聖彼得一時以為他的解救不過是異象（徒 12:9）。有時神的百姓就是在自己還未覺察之前，便被他良善的福分所追上。「我們如同康復的人」（Hammond 博士如此讀）；「這對我們是何等舒暢、可喜的改變，如同死裏復活，或劇痛中忽然得舒解；我們覺得自己置身於一個新世界。」而這事的突如其來使他們陷入如此的狂喜與歡騰，以致他們幾乎不能在表達上受端莊的約束：「我們滿口喜笑，滿舌歡呼。」他們如此發洩自己的喜樂，將榮耀歸給他們的神，並向四圍的人宣告神為他們行了何等奇事。那從前被人嗤笑的，如今反要喜笑，並有「新歌放在他口中」。這是在神裏的喜樂之笑，不是對仇敵的輕蔑。3. 他們的鄰舍對此事的留意：「列國中就有人說」——耶和華，以色列的神，「為他們行了大事」——這樣的事是我們的神不能為我們作的。列國曾留意他們的災禍並為之幸災樂禍（耶 22:8、9；詩 137:7）。如今他們不能不留意他們的解救，並為之驚歎。這事使那從前被嗤笑、被輕看的人得了名聲，使他們被人看重；不僅如此，這事更大大歸榮耀給神，並從那些設立別神與他競爭的人當中，強迫出一個對他的智慧、大能與護理的承認。4. 他們自己對此事的承認（詩 126:3）。列國不過是旁觀者，隻把它當作新聞來談論；他們在這事上無分無業；但神的百姓卻以分享者的身分談論它，(1) 帶著應用：「他果然為我們行了大事」——我們在其中有利害關係、並從中得益的事。因此，論到基督所成就的救贖是為我們所成就的，這樣的談論是舒暢的。「他是愛我，為我捨己。」(2) 帶著情感：「我們就歡喜。」*列國為之驚奇，其中有人為之發怒，但我們歡喜。當以色列偏離她的神行淫之時，喜樂便被禁止歸給他們（何 9:1）；但如今雅各的罪孽既因被擄而得潔淨，他們的罪既被除掉，如今神便使他們歡喜。悔改改革的百姓，正是、也必是歡喜的百姓。請留意：[1] 神為他百姓的顯現，當看作大事。[2] 神當被看為教會所得一切大事的創始者。[3] 留意教會的解救是為我們的，好使我們在其中喜樂，這是好的。
英語原文
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, Ac 12:9. 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 22:8,9, Ps 137:7. 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, Ps 126:3. 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 (Ho 9:1); 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.
4-6
Hope for the Sorrowful
繁體中文
憂愁者的盼望
⁴ 耶和華啊，求你使我們被擄的人歸回，好像南地的河水復流。 ⁵ 流淚撒種的，必歡呼收割。 ⁶ 那帶種子流淚出去的，必要歡歡樂樂地帶禾捆回來。
這幾節經文向前展望那仍未得著的憐憫。那些從被擄之地出來的人仍在困苦之中，甚至在自己的土地上也是如此（尼 1:3），並有許多人仍留在巴比倫；所以他們戰戰兢兢地歡喜，並把仍待補救的苦情放在心上。我們在這裏有，1. 一個為使他們的拯救得以完全的禱告（詩 126:4）：「耶和華啊，求你使我們被擄的人歸回。」願那些已歸回本國的人得著脫離他們仍在呻吟之下的重擔。願那些仍留在巴比倫的人得著激勵的心，正如我們曾得著的一樣，去利用所賜的自由。憐憫的起頭鼓勵我們求它的成全。而當我們還在這世上之時，總有禱告的材料，即使我們最充滿讚美材料之時也是如此。而當我們自己自由昌盛之時，我們不可忘記那些在患難中、受拘束的弟兄。把那些仍被擄的人帶來，與已歸回的弟兄聯合，必如那些位於極南、枯乾之地中的溪水那樣，為雙方所歡迎。如同冷水給渴乏的靈魂，從那遙遠之地而來的這好消息也必如此（箴 25:25）。2. 一個為鼓勵他們等候的應許，向他們保證：雖然他們現今有憂愁的時候，結局卻必美好。但這應許是以普遍的方式表達的，好叫一切聖徒都能以這確信自慰——他們流淚的撒種至終必以喜樂的收割結束（詩 126:5-6）。（1）受苦的聖徒有流淚的撒種。他們常常流淚；他們分嘗人世間的災禍，通常比別人分嘗得更多。但他們流淚撒種；他們盡受苦狀態當盡的本分，這樣就答覆了他們所處護理的旨意。流淚不可妨礙撒種；我們受苦之時必須行善。不但如此，正如地因雨水而預備好接受種子，農人有時也揀選在潮濕時撒種，照樣我們當善用受苦的時機——它使我們傾向於悔改、禱告和謙卑。不但如此，有些眼淚本身就是我們當撒的種子——為自己和別人的罪憂傷的眼淚，與受苦教會表同情的眼淚，以及在禱告中、在聖道之下溫柔的眼淚。這些是寶貴的種子，正如農夫在糧食昂貴、家人糧食不多之時所撒的那種——他捨不得而流淚，卻把它埋在地下，盼望能連本帶利收回。善人就是這樣流淚撒種。（2）他們必有喜樂的收割。聖徒的苦難不會永遠持續，而當它們完成了它們的工作，就必有快樂的結局。被擄巴比倫的人長久流淚撒種，但終久他們被歡歡喜喜地帶出來，那時他們收穫了耐心受苦的益處，並帶著禾捆回到自己的地土，在他們對神向他們所施良善的經歷之中。約伯、約瑟、大衛，並許多別人，都在憂愁的撒種之後有了喜樂的收割。那些在敬虔憂愁的眼淚中撒種的，必在罪得赦免的印記和確立的平安之喜樂中收割。那些*「順著聖靈撒種」的，在這流淚谷中，「必從聖靈收永生」（加 6:8）——那實在是喜樂的收割。「哀慟的人有福了，因為他們必永遠得安慰。」*（太 5:4）
英語原文
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 (Ne 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 (Ps 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, Pr 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, Ps 126:5,6. (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.
本篇是因神百姓從被擄與困苦中得着某次重大而奇妙的拯救而寫的，極可能是指以斯拉時代他們從巴比倫歸回。雖然此處未提到巴比倫（如詩一三七1-9所提），但他們在那裏的被擄，無論就其本身而言、或就其歸回作為我們藉基督得贖之預表而言，都是最顯著的被擄。本篇可能是以斯拉、或與首批歸回者同來的某位先知所寫。我們讀到亞薩的子孫中有歌唱的——亞薩是那位著名的詩人——他們那時也歸回了（拉二41）。它既是上行之歌，其中相同的事以遞進的方式兩次重複（詩一二六2、3、4、5），就被置於其餘同有此標題的詩篇之中。一、已從被擄歸回的人在這裏受勸勉要感恩（詩一二六1-3）。二、仍留在被擄之中的人在這裏被記念禱告（詩一二六4），並受鼓勵（詩一二六5、6）。唱這詩時，無論是將它應用於為教會或我們本國所成就的任何特殊拯救，或是應用於我們藉基督得救的大工，都很容易。