Psalm 133

A Song of Ascents, of David

“The brief didactic psalm employs two beautiful similes to illustrate the beauty and value of unity” Miller, 415. The two similes are the oil and dew.

“The pilgrims came from many different walks of life, regions, and tribes, as they gathered for one purpose: the worship of the Lord in Jerusalem” VanGemeren, 815.

133:1 Behold, how good- “It is interesting that he gives no explanation as to why unity is good. Perhaps he does not need to do so, because this should be self-evident to everyone” Willis, vol. 3, 95. The word good is used in Gen. 1:4, 10, 12, 18, 21, 31. It is not good that man live alone in Gen. 2:18. “The word good in Ps. 133:1 reminds the reciter of God’s provision of the community and relatedness for humanity” NICOT, 938.

and how pleasant it is- Psalm 16:6, 11; 135:3; 147:1 “Again, the poet gives no reason for this” Willis, 95. “Strife demands more energy, whereas peaceful unity means the corporate body can reach common goals with less stress. If individual cooperate, then their efforts are multiplied” Longman, 439.

133:2 It is like the precious oil upon the head- The word translated precious in vs. 2 is the same Hebrew word translated good in vs. 1. “The pouring of oil over the head seems to have been an act of hospitality, signaling joy and relatedness (see Pss. 23:5; 92:10; Luke 7:46) as well as an official act of consecrating kings and priests” McCann, 1214. Joy in Ecc. 9:7-8; Matt. 6:16-17.

Coming down upon the beard, even Aaron’s beard- Lev. 21:5 The verb coming down is used three times- vss. 2, 2, 3. This stresses the origin of the blessings from heaven- Broyles, 474.

Unity “is like precious oil that runs down on the high priest’s beard, giving off a sweet-smelling fragrance (see Exodus 29:7; 30:22-33)” Lev. 8:12 Willis, 95. “Its fragrance could not be contained (Exodus 29:21)” Kidner, 453. “The anointed priest, in premonarchical days in particular, stood as a symbol of unity” Milller, 415. “The breastplate with the names of all 12 tribes. The oil thus symbolized the unity of the nation in worship under their consecrated priest” B.K. 888.

133:3 It is like the dew of Hermon- “The dew is understood to be an agency of fruitfulness” Alter, 463. Isaiah 26:19; Hosea 14:5 Mount Hermon is the only snow-capped mountain in Israel- Longman, 439. “Mount Hermon in the north at the headwaters of the Jordan is the highest elevation in Palestine. A spur of the Anti-Lebanon mountains. Mount Hermon reaches a height of over nine thousand feet. Heavy dew is to found on it slopes early in the summer mornings even during the dry season” Miller, 416.

Coming down upon the mountains of Zion- Ps. 48:2; 68:15-16; 87:2 “Situated more than one hundred air miles from Jerusalem, its dew could not literally come down upon the mountains of Zion. The simile is another allusion to the unifying effect that Jerusalem has on the nation” Miller, 416. Because of the geographical distance Alter, 463, emends the text to parched mountains instead of mountains of Zion.

Zion is stressed in the songs of ascents- Ps. 125:1; 126:1; 128:5; 129:5; 132:13; 133:3; 134:3.

Psalm 133 and Jesus

John 17:20-23; Eph. 2:11-22

Mark 14:3, 6 The anointing oil was poured down upon Jesus.

Matthew 10:34-37; Luke 12:51-53 Jesus is greater even than family and unity.

133:3 Mt. Zion as the place of blessing- Heb. 12:22-24; 13:14-16; Gal. 4:26; Rev. 14:1

A Song of Ascents

This is considerably longer than the other songs of Ascents- NICOT, 933. “Its length seems to signal its special importance” McCann, 1210. This is a royal psalm along the line of Psalms 2, 45, 72, 89, 101 and it also stresses God’s choice of Zion like Psalms 46, 48, 76, 84, 87, 122. “Psalm 132 impressively articulates the theological rationale for making the pilgrimage- namely, Zion is God’s chosen place (vv. 13-14; see Pss. 122:1-2, 9; 125:1-2; 126:1; 128:5; 129:5; 133:3; 134:3), as well as the site of David’s throne” McCann, 1210.

132:1-5 David’s swore to build God’s house

132:1 Remember, O LORD on David’s behalf- The request is like Neh. 5:19; 13:14, 22, 31.

Remember is used in Ex. 2:23-25; 6:5; 32:13; Lev. 26:42; Deut. 9:27. In context of the royal psalms see Ps. 89:47, 50.

132:2 How he swore to the LORD- The word oath or vow is not found of David’s words in II Sam. 7 or I Chron. 17 but we do see his desire to build the Lord’s house.

132:3 Surely I will not enter My house- The quote of vs. 2 gives rise to the quotation in vs. 3-5.

Nor lie on my bed- “The subordination of personal life, and comforts (are sacrificed) to the great priority” Motyer, 575.

132:4 I will not give sleep to my eyes- Prov. 6:4

Or slumber to my eyelids-

Nor lie on my bed- “The subordination of personal life, and comforts (are sacrificed) to the great priority” Motyer, 575.

132:5 Until I find a place for the LORD- Acts 7:46

132:6-9 The ark of the covenant

132:7 Let us go into His dwelling place- The verb go is the same as vs. 3 where David will not go into his tent. The word dwelling place in Ps. 74:7; 78:60; 84:1; 87:2. The same word is used in vs. 5. The statement of vs. 6 gives rise to the quotation of vs. 7-9. This call reminds us of Ps. 99:5, 9; 122:1.

132:10-12 The Lord’s oath to David

132:10 For the sake of David Your servant- I Kings 15:4-5 David is mentioned in the psalm in vs. 1, 10, 11, 17.

132:11 A truth from which He will not turn back- Acts 2:30 This word translated turn back is the same word translated turn away in vs. 10.

132:13-18 The LORD’s choice of Zion

132:13 For the LORD has chosen Zion- Ps. 46:4; 48:1-2; 78:67-68, 70; 87; 122:6-9 “Implicit in the oath is the choice of Zion” Motyer, 576. “The human response was all too cynical, treating God’s choice as something to be exploited; a shelter against His judgment (Jer. 7, especially vs. 8-15) or an asset to be commercialized (Mt. 21:12f.)” Kidner, 451.

A Song of Ascents, of David

It is attributed to David. “It is not against high position that is divinely given, but it does model a critical attitude toward pure blind ambition” Longman, 433.

“This personal prayer (vss. 1-2) has a lesson in it that needs to be shared by the nation (vs. 3)” Miller, 411. “This simple, concise, and affecting expression of humility shows no signs of cultic or public function,and is a good illustration of how the psalm as a poetic form of spiritual expressions often stands outside the generic categories that scholars have constructed” Alden, 457.

131:1 O LORD, my heart is not proud- The word proud is used of Uzziah in II Chron. 26:16, Hezekiah in II Chron. 32:25, the king of Tyre in Ezek. 28:2, 17.

nor my eyes haughty- Pss. 18:27; 101:5; Prov. 6:17; 30:13 “It would be easy to make this verse an excuse to avoid the challenges of life. But the sin rejected in 1a is pride, while the sin of 1b is presumption. By the first of these, one undervalues other people; by the second, one overestimates and overreaches oneself, forgetting, e.g. Deut. 29:29” Kidner, 447.

Nor do I involve myself in great matters- Jer. 45:5

or in things too difficult for me- Deut. 17:8; 30:11 “These two words are used in Pss. 86:10; 136:4; and 145:5-6 to describe the works of God in the world. The psalmist has not sought to do or take credit for Godlike acts in the world” NICOT, 931.

131:2 Surely, I have composed and quieted my soul- Composed is used in II Sam. 22:34; Ps. 18:33 of God making his feet sure and in Isaiah 28:25 of leveling ground. The verb quieted is used in Ps. 37:7 and translated rest.

My soul is like a weaned child within me- A child not weaned “is fussy and restless” Longman, 433. But here “he was content without that which used to seem indispensable. A mature believer leaves the clamor of proud ambition and rests in the Lord” B.K, 887

131:3 O Israel, hope in the LORD- 130:5, 7 To hope in the LORD “is the antithesis of pride” B.K., 887. “We do not know, but its call to hope in the Lord links it with 130 and makes it the testimony of a sinner forgiven: humbled by the mercy of God, at peace within because at peace above” Motyer, 575.

From this time forth and forever- 113:2; 121:8; 125:2

Jesus and Psalm 131
“This demure little psalm anticipates the object lesson of Matt. 18:1-4” Kidner, 447. “It is freedom from the nagging of self-seeking” Kidner, 448. “The OT is not alone in making a child the model of humble faith in God” Allen, 199.

Matt. 19:13-15; Mark 10:13-16; Luke 18:15-17 If we do not enter the kingdom as a child we do not enter it at all.

“In Philippians 2 we are shown the constructive answer to the first of these tempations, in the honor of being a servant; and in Philippians 3, I Cor. 2, the answer to the second, not by stifling adventurousness but by rightly directing it” Kidner, 447. This psalm “embodies the lessons of both Philippians 2:3ff. (‘Do nothing from selfishness or conceit’) as 4:11ff. (‘I have learned…to be content’)” Kidner, 448.

John 4:34 If we make His ambition ours then we free ourselves from many problems

The word used for in vs. 1 in the LXX for heart being proud is exalted and it is used of Christ on the cross in John 3:14; 8:28; 12:32.
It is also used in Matt. 23:12; Luke 14:11; 18:14.

Psalm 130 A Song of Ascents “In Christian tradition the psalm became one of the seven penitential psalms, the others being Ps. 6, 32, 38, 51, 102, 143” Allen, 195. “This psalm, of course, is a penitential psalm, focusing not on the evil of Israel’s enemies, as does Psalm 129, but on the wrongs Israel has done” Alter, 455.

130:1 Out of the depths- Ps. 30:1; 71:20; Isa. 51:10; Ezek. 27:34; Jonah 2:2-6 This is “a figure of speech suggesting his insurmountable difficulty, even to the point of death:…The exact problem is not specified” B.K, 886.

I have cried to You, O LORD- Ps. 17:6; 86:7. Is the I used of the author individually or the people collectively? “In v. 1, the psalm-singer addresses God by the divine name YHWH: in v. 2, the psalmist uses the more generic Lord (adonay). The pattern (divine name followed by generic name) is repeated in vv. 3-4 and in vv. 5-6. Only in vv. 7-8 is the divine name YHWH used twice” NICOT, 927.

130:2 Lord, hear my voice!- Ps. 4:1; 64:1;102:2; 119:149; 141:1 .
Let your ear be attentive- II Chron. 6:40; 7:15; Neh. 1:6, 11 “What is clear in all such passages is that self-help is no answer to the depths of distress, however useful it may be in the shallows of self-pity” Kidner, 446.

To the voice of my supplications- Ps. 28:2; 140:6 “The Hebrew word translated supplications comes from the same root as those render ‘grace’ and ‘be gracious’” Miller, 411.

130:3 If You, LORD, should mark iniquities- Iniquities “is the primary word used to describe human sin and guilt in the prophetic writings” NICOT, 928. The word iniquities will reappear in vs. 8. “If He should deal with us exactly as we are; if He should overlook nothing, forgive nothing, we could have no hope” Barnes, 259.

O Lord, who can stand?- Ezra 9:15; Ps. 76:7; Amos 7:2; Nah. 1:6; Mal. 3:2; Rev. 6:17. This is “an adaptation of the question of the entrance liturgy ( ‘who shall stand’ 24:3; 15:1)” Allen, 192.

Compare the thought of I Kings 8:46; Psalm 143:2; Prov. 20:9; Rom. 3:9-20, 23.
130:4 But there is forgiveness with You- Exod. 34:7; Neh. 9:17; Dan. 9:9. “He derives comfort from the known character of Yahweh as a God who forgives (cf. 86:5, 15): this divine quality transcends man’s sinfulness” Allen, 195.

That I may be feared- Jer. 33:8-9 “Forgiveness increases the sinner’s reverent awe of and trust in Yahweh (cf. I Kings 8:38-40)” Allen, 192.

130:5 I wait for the LORD, my soul does wait- Ps. 25:3, 5; 27:14; 33:20; 37:34; 40:1; 52:9; 62:1, 5; Isa. 8:17; 26:8 Notice the shift from 2nd person (vss. 1-4) to 3rd person (verses 5-8).

And in His word do I hope- Ps. 119:74, 81, 114, 147 The word hope appears in both vs. 5 & vs. 7.

130:6 My soul waits for the LORD- A similar phrase is used in Judges 5:9 with “my heart goes out to the commanders” Allen, 192..

More than the watchman for the morning- “He compared his weight to that of a city’s watchman looking for the first rays of dawn, for then they would be relieved of their duties by other guards” B.K., 886.

Indeed, more than the watchmen for the morning- The verb waits is missing in the Hebrew text but it added in some translations like the NIV because it is implied- VanGemeren, 802.

130:7 O Israel, hope in the LORD- 131:3 “The psalmist’s faith and hope impel him…to encourage others to be faithful and hopeful (Pss. 22:22-23; 27:14; 31:23-24; 32:8-11; 34:3, 5, 8-14; 51:13-14; 131:3)” McCann, 1206. “The morning will dawn; the light will break in the east; deliverance and joy will come” Barnes, 260.

Psalm 129 A Song of Ascents

129:1-2 Introductory summary; 129:3 Their intense need; 129:4 Praise to God

129:5-8 Request for judgment upon the foes

“The psalm divide into two sections: verses 1-4 (statement of suffering) and verses 5-8 (prayer for vindication against the enemies causing the suffering)” Transforming Word, 498.

129:1 Many times they have persecuted me- The word many times in vss. 1-2 is used in 120:6; 123:4. In the NRSV is translated greatly. “A comparison of the NIV with the NRSV shows that the adverb at the beginning of vv. 1-2 can be construed to indicate either the frequency of the opposition or its severity” McCann, 1203.

“The religious community is encouraged by a cultic precentor to take upon their own lips a testimony to Yahweh’s repeated aid” Allen, 190. “The first-person language makes this initially sound like an individual complaint, but as the references to ‘the haters of Zion’ in verse 5 indicates, the first person is speaking on behalf of the nation” Alter, 453. “The communal lament differs from most laments in that it mourns an extended period rather than a single event” Transforming Word, 498.

from my youth up- Jer. 2:2; 22:21; Ezek. 16:22; Hos. 2:15; 11:1 Israel’s youth was a time of devotion (Jer. 2:2) and joy (Hos. 2:15), but also a time of disobedience (Jer. 22:21), yet God loved them and showed them mercy anyway (Ezek. 16:22; Hos. 11:1).

Let Israel now say- 118:2; 124:1 “In the subsequent interpretation in terms of ‘Israel’ this religious truth received even wider warrant: it could trace back to the Exodus (cf. Hos. 11:1) the history of God’s saving grace over against the oppressor’s plowlike scourge (cf. Isa. 1:5-7; 51:23)” Allen, 190.

“National memoirs may be written from the standpoint of achievement and attainment, of from the viewpoint of suffering and survival. While secular nations usually choose the former, it is singular that Israel glorifies God as her protector and preserver” Miller, 409.

129:2 Many times they have persecuted me from my youth up- Ps. 88:15 The repetition fixes their thoughts on the severity of their troubles- Barnes, 255.

Yet they have not prevailed against me- Jer. 1:19; 15:20; 20:11; Matt. 16:18; II Cor. 4:8-9. This does not promise God’s people will not suffer, but it does promise that wickedness will not ultimately prevail.

129:3 The plowers plowed upon my back- Micah 3:12; Isaiah 51:23 The plow would pass over the field, tear up the sod, pierce deep and produce long rows- Barnes, 256. “This agricultural image for laceration and torment, is vivid enough in itself, leads to the agricultural simile of the curse in verses 6-8” Alter, 453. “The imagery of plowing furrows describes the extreme suffering that the enemies inflicted on Israel” B.K, 886. The words for plowers and wicked are very similar in Hebrew and a Hebrew manuscript from Qumran has wicked- Allen, 187.

They lengthened their furrows

129:4 The LORD is righteous- Ps. 119:137 In permitting this, the LORD is righteous. “Deliverance from such suffering is attributed to the righteous LORD” B.K., 886. The LORD’s righteousness is demonstrated in the judgment upon Israel’s enemies. “The mystery of the continual resilience of God’s city and people is thereby explained. V. 4 triumphantly amplifies (v. 2b), after (v. 3) has grimly developed (v. 2a). To use J.B. Philips paraphrase of II Cor. 4:9, the capital and community were often knocked down, but never knocked out. They revived and survived as a testimony to a long history of God’

Psalm 128 A Song of Ascents

“The quiet blessings of an ordered life are traced from the centre outwards in this psalm, as the eye travels from the godly man to his family and finally to Israel. Here is simple piety with its proper fruit of stability and peace: Kidner, 443.

How are Psalms 127 and 128 linked?

1.The word blessed- 127:5; 128:1-2

2. eat/eating in 127:2; 128:2

3. Behold in 127:3; 128:4

4. son/sons in 127:3, 4; 128:3, 6

5. fruit in 127:3; 128:3 McCann, 1200; Allen, 184-185.

“Both sections of Psalm 128 display the same movement from third person (vv. 1, 4) to direct address (vv. 2-3, 5-6)” McCann, 1200.

Both are viewed as wisdom psalms. These provide instruction in daily living in the manner of Proverbs, Ecclesiastes, and Job.

128:1 Both this verse and vs. 4 emphasize fearing the LORD. Fearing the LORD is highlighted in Job 28:28; Psalm 111:10; Prov. 1:9; 9:10; Ecclesiastes 12:13. “To fear the Lord means fundamentally to recognize God’s sovereignty and so to entrust life and future to God (see Pss. 2:11; 25:14; 31:19; 33:18; 34:9, 11; 60:4; 112:1; 115:11, 13; 118:4)” McCann, 1201. It means to walk in integrity- Ps. 26:1. Notice how universal these promises are- everyone.

128:2 When you shall eat of the fruit of your hands- The generalized statement of vs. 1 is personalized in vs. 2 with you.

128:3 Your wife shall be like a fruitful vine- Contrast Gen. 30:1-2; I Sam. 1:5-6; Luke 1:25 “Fruitful vine and olive shoot are fit similes of prolific fruit bearing” Miller, 408. “The vine was a symbol not only of fruitfulness (here explicitly so) but of sexual charm (Song of Solomon 7:8) and of festivity (Judges 9:13)” Kidner, 443.

128:5 The LORD will bless you from Zion- Pss. 14:7; 20:2. The godly man’s concern extends beyond his own family to all the nation. The temple mount is the source of blessing for all- Ezek. 47:1-12. Zion is a key theme in the Songs of Ascents- Pss. 122:1-2, 6-9; 125:1-2; 126:1; 129:5; 132:31; 134:3.

Blessing a key theme in these psalms- 129:8; 132:15; 133:3; 134:3.

128:6 Indeed, may you see your children’s children- This is actually your son’s sons. This implies a long life- Gen. 48:11; Prov. 17:6

Peace be upon Israel!- Pss. 122:6-8; 125:5; 134:3. The wordplay between Jerusalem in vs. 5 and peace in vs. 6.

“The simple philosophy of the psalm, though presented in seemingly absolute terms, receives qualification even in the OT and certainly in the NT (cf. Job; Habakkuk 3:17-18; Rom. 8:35-39). But for many it must have proved a good working principle of life; such categorical promises of material endowment are not absent from the NT (Matt. 6:33; II Cor. 9:6-12; Phil 4:19) despite a shift to a less earthly emphasis” Allen, 186,

Psalm 128 and Jesus

128:3 “The imagery of vine and olive tree are reminiscent of the years of David and Solomon (I Kings 4:25) and the blessings associated with the Messianic era (Micah 4:4; Zech. 3:10). To sit under one’s vine and fig tree was an expression of a state of tranquility, peace, and prosperity” VanGemeren, 796.

128:3 Jesus is the ultimate vine who causes us to bear fruit- John 15:1-8

128:5 The LORD bless you from Zion- Isaiah 2:2-4; Micah 4:1-3

128:6 Peace be upon Israel- Jesus is our peace- Eph. 2:14-17

“The psalm is ascribed to Solomon, and has perhaps a concealed signature in the expression his beloved (2), which is the word from which Jedidiah, his personal name from God, was formed (II Sam. 12:25)” Kidner, 440. Solomon carried on many building activities (I Kings 3:1-2; 7:1-11; 8:13; 9:1). This psalm has more of the characteristics of a wisdom psalms than other types. “A wisdom psalm ... ‘provides instruction in right living and right faith” NICOT, 917. “In Jewish practice the psalm is recited as a part of thanksgiving as a part of a thanksgiving service after children” VanGemeren, 793

127:1 Unless the LORD builds the house- “The Hebrew bayit equally means ‘house’ and ‘home.’ The emphasis in the second half of the psalm on progeny suggests that both sense of the word are in play here” Alter, 449. “House could refer to a literal dwelling house (Gen. 19:10), a household (Gen. 7:1), the temple, or the king’s palace (I Kings 9:1), or the nation as a whole (Amos 3:1, 13; 7:10)” Miller, 407. See NICOT, 918, for even more possibilities for the word house.

They labor in vain who build it- Prov. 14:23 uses this word for labor and says in all labor there is a profit. The word for in vain is used three times in vss. 1-2. It is translated vain in the command not to take God’s name in vain in Exodus 20:7; Deut. 5:11. It is translated false in warnings against false reports in Exodus 23:1; Deut. 5:20. It refers to worthless idols in Jer. 18:15; Jonah 2:8 and the false messages of false prophets in Ezekiel 13:6, 7, 8, 9, 23.

Unless the LORD guards the city- Num. 6:24; Pss. 25:20; 34:20; 86:2; 97:10; 116:6; 121:3-5, 7-8.

127:2 For He gives to His beloved even in His sleep
The NIV has He grants sleep to those He loves. “This could signify the blessing God gives, or taken adverbially the time or way to which He gives it” Kidner, 442.

127:3 Behold, children are a gift of the LORD- Gen. 33:5; Deut. 7:13. The word children here and in vs. 4 is literally sons. “The martial imagery of the rest of the poem argues for the masculine sense of the term” Alter, 450. “The patriarchs of Israel and their wives recognized that children are gifts from God (Gen. 29:31-35; 30:1-6, 17-23; I Sam. 1:5-6, 11, 19-20) How much better our society would be if we recognized as much!” Miller, 407. The word sons vss. 3, 4 in Hebrew is very similar to the word for builders in vs. 1- McCann, 1198.

The fruit of the womb is a reward- “It is not untypical of God’s gifts that first they are liabilities, or at least responsibilities, before they become obvious assets” Kidner, 442. Gen. 15:1 God is our ultimate reward.

127:4 Like arrows in the hand of a warrior- The word for warrior “is often used to describe military figures…II Sam. 23:8 names David’s ‘mighty men’ and in II Kings 24:16, the king of Babylon took captive all of the gibborim of Jerusalem, 7000” NICOT, 919.

So are the children of one’s youth- “. One might recall David’s original power base was in part a kind of family militia, led by three nephews” Alter, 450. “Sons provide sufficient strength to enable the family to defend itself against marauders” Miller, 407.

127:5 How blessed is the man whose quiver is full of them- “The larger the family, the greater the defense against the enemy” Miller, 407. “Children confer real advantage on a person in the battle of life. Indeed, the more the better” Longman, 426.

A Song of Ascents

“The community prayer is strikingly similar to the longer Psalm 85…Verses 1-3 reflect upon a past deliverance, probably return from Babylonian captivity. Verses 4-6 plead for the further restoration from present problems” Miller, 405. “The psalm starts out like a thanksgiving song, celebrating the restoration of the community’s fortunes, but the second part leads us to understand that it is lament of the community” Longman, 423.

126:1 When the LORD brought back the captive ones of Zion- The phrase brought back the captive ones might also be rendered ‘turned the captivity of’ (cf. the KJV and NASB).
This clause, with slight variations, is frequently used by the psalmists (14:7 and 53:6; 85:1; 126:1, 4) and the prophets (Jer. 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11, 26; 48:47; 49:6, 39; Lam. 2:14; Ezek. 16:53; 29:14; 39:25; Hos. 6:11; Joel 3:1; Amos 9:14; Zeph. 2:7; 3:20)” Miller, 405. Deut. 30:3; Job 42:10.

126:2 And our tongue with joyful shouting- The word translated joyful shouting is used only 33 times in the OT and three are in this short Psalm- 126:2, 5, 6.

126:3 The LORD has done great things for us- Notice the transition from for them in vs. 2 and for us in vs. 3.

126:4 Restore our captivity, O LORD- “Verse 1 rejoices that Yahweh has ‘restored’ His people and verse 4 petitions that He restore them yet more fully” Isaiah 62:6-7. “It seems odd that the psalmist would first state that the community’s fortune had been restored and then ask God to restore their fortunes, as he does in this stanza. But one only has to remember the return from Babylonian captivity for an example of these two are in tension” Longman, 424. “The early rapture of Ezra 1-6 and the erosion of enthusiasm by the harsh facts of life illustrate this psalm” Motyer, 574.

126:4-6 “The two images of renewal (4b, 5-6) are not only striking; they are complementary. The first of them is all suddenness, a sheer gift from heaven; the second is slow and arduous, with man allotted a crucial part to play in it” Kidner, 439. The great things of verse 2 have become a day of small things (Zech. 4:10).

Jesus and Psalm 126
“Psalm 126 reminds us that that we live in the hope of God’s help, always remembering what God has done in the past (vv.1-3) and always anticipating what God will do in the future (vv. 4-6; see Isaiah 43:19; 65:17; Rev. 21:5)” McCann, 1195.

126:1-2 “Surprised by joy, they were scarcely able to believe their eyes- it was all too good to be true (cf. Lk. 24:41; Acts 12:9)” Laymen, 689. John 16:20-22

“Matching this is the other picture of revival, in terms of farming at its most heart-breaking: all its joys hard-won (cf. II Cor. 9:6) and long-awaited (Gal. 6:7-10; James 5:7f.)” Kidner, 440. “There will be songs of joy but only when the toilsome task of sowing has been done and the crop has matured for harvest. That is where we find ourselves in God’s perfect plan of things (cf. Phil. 1:9-11; Jas. 5:7-8; Rev. 14:14-16)” Motyer, 574. John 12:23-24

Matthew 5:4 God will comfort our mourning. “The early church was urged to turn away from suffering to glory, with a conviction that the God who had begun a good work could faithfully bring it to completion (II Cor. 4:17-18; Phil. 1:6; I Thess. 5:24).