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英文原文
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
简体中文
被掳的归回
上行之诗。
¹ 当耶和华使锡安被掳的人归回的时候，我们好像作梦的人。
² 那时我们满口喜笑，满舌欢呼。那时列国中的人就说：「耶和华为他们行了大事。」
³ 耶和华果然为我们行了大事，我们就欢喜。
以色列人在巴比伦作俘虏之时，他们的琴挂在柳树上，因为那时神呼召他们哭泣哀号，他向他们哀歌，他们就悲叹；但如今他们被掳归回，便重新拿起琴来；护理向他们吹笛，他们就跳舞。我们当照样顺应神一切护理的安排，并因之动相应的情。琴在长久不用之后，再调起来音色最为悦耳。怜悯长久缺乏，使其归回时大得甘甜。此处有，1. 神为他们所行的拯救：「他使锡安被掳的人归回」。锡安因她的退后受罚可能被掳，但当她被掳的目的达到、所定之工成就之时，她的被掳必转回。古列为政治的缘故，向神的俘虏宣告自由，但这却是「耶和华的作为」，是按他多年以前所说的话。神把他们送去被掳，不像把渣滓丢在火里烧尽，而是如金子送进去炼净。请观察，以色列的释放被称为「使锡安被掳的人归回」——锡安，那圣山，神的帐幕和居所之所在；因为他们神圣益处的复兴，和他们宗教公众事奉的复苏，是他们脱离被掳归回中最有价值的益处。2. 这事使他们何等惊喜。他们为之惊奇；这事来得如此突然，起初他们处于混乱，不知所措，不知其意所指：「我们觉得自己『好像作梦的人』；我们以为这消息好得不真实，便开始怀疑自己是否清醒，又怀疑这是不是」（如有时向先知所作的）「不过是在异象中的一种表象」，正如彼得一时以为自己的拯救就是如此（徒12:9）。有时神的百姓在他自己美善的福气以先，未及觉察，便已得着。「我们如同恢复健康的人」（哈蒙德博士如此读）；「这是何等舒适快乐的改变，如同死而复活，如同剧痛中突然得舒解；我们觉得自己如在新世界中。」这事如此惊奇，使他们陷入如此狂喜喜乐，几乎不能在表达的得体之内自持：「我们满口喜笑，满舌欢呼。」他们如此发泄喜乐，如此归荣耀给他们的神，又向周围的人宣告神为他们行了何等奇事。那从前被嗤笑的人，如今喜笑；「新歌」放在他们口中。这是在神里的喜乐之笑，不是对仇敌的轻蔑。3. 邻舍对此事的留意：「列国中的人就说」——以色列的神耶和华，「为那百姓行了大事，是我们神不能为我们行的」。外邦人曾留意观察他们的灾难，并为之夸胜（耶22:8,9；诗137:7）。如今他们不能不注意他们的拯救，并为之希奇。这事使那曾被藐视被轻看的人得着声望，使他们被人看重；此外，这事大大归荣耀与神，并从那些立别神与他相争的人身上，逼出对他智慧、权能、护理的承认。4. 他们自己对此的承认（诗126:3）。外邦人不过是旁观者，只作为新闻谈论；他们在其中无分无关；但神的百姓作为有分于其中的人而谈论，（1）以应用：「他『果然为我们』行了大事」——我们有所关切、并有所得益的事。如此，论到基督所成就的救赎，视之为「为我们」所成就而谈论，便是安慰。「他是爱我，为我舍己」。（2）以感情：「『我们就欢喜』。外邦人为之惊奇，其中有人愤怒，但我们欢喜。」以色列向神行淫之时，喜乐被禁（何9:1）；但如今雅各的罪孽借被掳得洁，他们的罪已除，神便使他们欢喜。悔改归正的百姓，便是、也必是喜乐的百姓。请观察，[1] 神为他百姓的显现当看作大事。[2] 神当被视为教会一切大事的作者。[3] 教会的拯救是「为我们」的，当留意观察，好叫我们因此喜乐。
英文原文
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
简体中文
为忧愁者设的盼望
⁴ 耶和华啊，求你使我们被掳的人归回，好像南地的河水复流。 ⁵ 流泪撒种的，必欢呼收割。 ⁶ 那带种流泪出去的，必要欢欢乐乐地带禾捆回来。
这些经文前瞻那仍有所缺的怜悯。那些从被掳之地出来的人，即使在自己的地上，仍处于困苦之中（尼1:3），还有许多人仍留在巴比伦；因此他们是战兢而欢乐，又把尚待伸冤的苦情挂在心上。我们在此看到：1. 一个为成全拯救而发的祷告（诗126:4）：「耶和华啊，求你使我们被掳的人归回。让那些已归回故土的人卸下他们仍在其中叹息的重担。让那些仍留在巴比伦的人，像我们当年一样，心得激动，得以利用所赐下的自由。」怜悯的开端，正是鼓励我们祈求其成全的凭据。而我们在此世之时，祷告的事由总不致断绝，即便我们已有最多的赞美事由。再者，当我们自己自由、丰盛之时，也不可忘记在患难与束缚中的弟兄。使那些仍在被掳中的人与已经归回的弟兄相聚，对双方而言都必如那地处极南、干旱灼热之地中的水溪一般可悦。这好消息从那极远之国而来，正如凉水之于渴魂，箴25:25。2. 一个为鼓励他们等候的应许，向他们保证：虽然眼前是忧伤之时，终必美好结局。但这应许是用普遍的语气表达的，使一切圣徒都能以这确信自慰：他们流泪的撒种，终必以喜乐的收割结束，诗126:5-6。（1）受苦的圣徒有流泪的撒种。他们常常流泪；他们分担人生中的灾祸，而且通常比别人分担更多。但他们「流泪撒种」；他们尽了受苦之境当尽的本分，借此回应他们所受之护理的用意。流泪不可阻碍撒种；我们受苦之时，当行善不倦。再者，正如雨水预备地土接受种子，农人有时也选择在湿时撒种，照样我们也当善用受苦之时，因那时我们更易于悔改、祷告、谦卑。再者，有些眼泪本身就是我们当撒的种子——为罪忧伤的眼泪（为自己的罪、也为别人的罪），与受苦教会同受苦难而流的眼泪，以及在祷告和圣道之下心柔软时所流的眼泪。这些都是宝贵的种子，正如农人在粮贵、家中所剩不多时撒种，因分出粮食而流泪，仍把它埋在地下，盼望将来加倍收回。善人就是这样流泪撒种。（2）他们必得着喜乐的收割。圣徒的患难不会永远持续，到了它们完成工作之时，便有美好的结局。被掳于巴比伦的人撒种流泪甚久，但终被欢欢乐乐地带出，那时他们就收获了耐心受苦的益处，并带着禾捆归回故土，在经历神向他们所施的良善之中。约伯、约瑟、大卫以及许多其他人，都在忧伤的撒种之后得着了喜乐的收割。那些照着敬虔忧愁流泪撒种的人，必在得着赦免印记与坚定平安的喜乐中收割。那些在这泪谷中「顺着圣灵撒种」的，「必从圣灵收永生」，那才是真正的喜乐收割。「哀恸的人有福了，因为他们必永远得安慰」。
英文原文
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.
本篇是因神百姓得着某次重大而惊奇的拯救、脱离捆绑与患难而作,极可能是被拉年间他们从巴比伦归回之时。虽此处未提巴比伦(如诗137:1-9所提),但他们在那里的被掳,无论其本身或其归回作为我们借基督得救赎的预表,都是最显著的一次被掳。本篇大概为以斯拉,或与他一同上来的某位先知所作。我们读到那著名的诗人亚萨子孙中有歌唱者,也在那时归回(拉2:41)。它既是一首上行之歌,其中同样的事两次重复而递进(诗126:2,3,4,5),便被列于此处其余带此标题的诗篇之中。本篇结构如下:一、已经归回的被掳者在此受呼召献上感恩(诗126:1-3);二、仍留在被掳中的在此受代求(诗126:4),并受勉励(诗126:5,6)。我们唱这首诗时,易于将其应用于教会或本国所得任何特别的解救,或应用于我们借基督所得那大拯救之工。