Albert Barnes Commentary Psalms 126

When the Lord turned again the captivity of Zion - Margin, as in Hebrew, “returned the returning of Zion.” The Hebrew word which is rendered in the text captivity means properly return, and then, those returning. The ancient versions render it captivity. The reference clearly is to those who were returning to Zion, and the psalmist fixes his eye on them as returning, and immediately says that it was the Lord who had thus restored them. The whole was to be traced to God.

We were like them that dream - The Latin Vulgate and the Septuagint render this, “we were comforted.” The meaning is, “It seemed like a dream; we could hardly realize that it was so; it was so marvelous, so good, so full of joy, that we could scarcely believe it was real.” This state of mind is not uncommon, when, in sudden and overpowering joy, we ask whether it can be real; whether it is not all a dream. We fear that it is; we apprehend that it will all vanish away like a dream.

Then was our mouth filled with laughter — Then we were happy; completely happy. See Job 8:21.

And our tongue with singing — We expressed our joy in songs—the natural expression of joy. Young converts—those “turned” from sin to God—sing. Their feelings find expression in the songs of Zion. This is natural; this is proper; this will occur when sinners are converted. An assembly of young converts is always a happy assembly; a place where there is a “revival” of religion is always a happy place—full of songs and singing.

Then said they among the heathen — The nations; the people among whom they lived.

The Lord hath done great things for them — In causing their return to their own land; in ordering the arrangements for it; in bringing their captivity to an end; and in securing such intervention from the civil rulers as to facilitate their return. This would indicate that the surrounding people did not have an unfriendly feeling toward them, but that they pitied them in exile, and were disposed to acknowledge the hand of God in what was done. Their deliverance, in the circumstances, was so evidently the work of God. This will agree well with the account of the return of the exiles from Babylon, and with all that had been done for them by Cyrus. Compare to Ezra 1:1-4.

The Lord hath done great things for us - All that the people around us say is true. We see it; we feel it; we acknowledge it. Those to whom this pertained would see it more clearly than those who had merely observed it. A surrounding world may see in the conversion of a man, in his being turned from sin, in the influence of religion upon him, in his comfort, calmness, and peace, that the Lord has done great things for him; but he himself, while he responds most fully to what they say, will see this more clearly than they do. There is more in his redemption, his conversion, his peace and joy, than they do or can perceive, and with emphasis he himself will say, The Lord has done great things for me.

whereof we are glad - It fills our souls with joy. If this is understood of the returning Hebrews—coming back from the captivity in Babylon—all must see how appropriate the language is; if it is applied to a sinner returning to God, it is no less suitable, for there is nothing that so fills the mind with joy as a true conversion to God.

Turn again our captivity, O Lord—literally, “Turn our captivity.” The word “again” is inserted by the translators and conveys an idea that is not necessarily in the original. It is simply a prayer that God would “turn” their captivity; that is, viewing the captivity as not wholly ended, or as, in some sense, still continuing, the prayer is that He would wholly turn it, or end it. The language would be applicable if there were a new “captivity” similar to the one from which they had been delivered, or if the one mainly referred to was not complete; that is, if a part of the people still remained in bondage.

The latter is probably the idea: that while a considerable part of the nation had been restored, and while an order had been issued for the restoration of all the captives to their native land, it was still true that a portion of them remained in exile; and the prayer is that God would intervene on their behalf and complete the work. A portion of the exiles, in fact, returned under Cyrus; a part under Darius; a part under Xerxes and his successors. The return was by no means accomplished at once but occupied a succession of years.

As the streams in the south—In the southern parts of Palestine, or in the regions bordering it on the south—Idumea and Arabia. That is, as those streams, when dried up by the summer heat, are swelled by autumnal and winter rains, so let the streams of the returning people, which seem now to be diminished, be swelled by augmenting numbers returning to their own land. Let the companies of returning emigrants be kept full, like swollen streams, until all shall have been brought back.

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. .