*Minor differences ignored. Grouped by changes, with first version listed as example.
When Jehovah brought back the captivity of Zion, etc. It is unnatural and forced to suppose, with some expositors, that this is a prediction of what was to come. For my part I have no doubt that the Psalm was composed upon the return of the Jewish people from the Babylonish captivity; and for this reason I have translated the verb vsvv, beshub, in the past tense. Now, whoever was the author of it, [1] whether one of the Levites or one of the Prophets, he affirms that the manner of their deliverance was too wonderful to be attributed to fortune, in order to lead the faithful to the conclusion that the prophecy of Jeremiah, which had assigned seventy years as the term of the captivity, was truly fulfilled. (Jeremiah 25:12, and Jeremiah 29:10.) By the verb dream, which expresses the astonishing character of the event, he teaches us that there is no room left for ingratitude. As often as God works by ordinary means, men, through the malignity of their natures, usually exercise their ingenuity in devising various causes of the deliverance wrought, in order to darken the grace of God. But the return of the Jewish people from the Babylonish captivity, having been a miracle of such splendor as was sufficient to swallow up and confound all the thoughts of men, it compels us to own that it was a signal work of God. This is the reason why the Prophet compares this deliverance to a dream. "So far," he materially says, "is any mind from comprehending this unparalleled benefit of God, that the bare thinking upon it transports us with amazement, as if it were a dream, and not an event which had already taken place. What impiety, then, will it be, not to acknowledge the author of it." Moreover, he does not mean that the faithful were so dull of understanding as not to perceive that they were delivered by the hand of God, but only that, judging according to carnal sense and reason, they were struck with astonishment; and he was apprehensive lest, in reasoning with themselves about that redemption, as about an ordinary thing, they should make less account of the power of God than it became them to do. The noun syvt, shibath, translated captivity, might be rendered bringing back, as some do, which would give greater elegance to the expression of the Psalmist, as in that case syvt would be a noun of the same verb which is used in the beginning of the verse. [2] As, however, this makes little difference in regard to the sense, it is enough to have noticed it to my readers in passing.
1 - Grotius and Amyraldus suppose that it was compiled by Ezra, after the Jews had begun to return from Babylon.
2 - That is, it would be derived from svv, shrub, he returned; whereas if it is rendered captivity, it is derived from svh, shabah, he led captive. The English Bible translators seem to have been uncertain whether syvt, shibath, is to be considered as derived from the first of these verbs or from the second, their reading in the text being, "turned back our captivity," and their marginal rendering being, "returned the returning." There is a play upon the words, svv, "turn," and syvt, "captivity." It is to be observed that the concluding part of the above sentence in the text is from Calvin's French Commentary. There is nothing to represent it in the Latin Version.
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.
When the Lord turned again the captivity - When Cyrus published his decree in favor of the Jews, giving them liberty to return to their own land, and rebuild their city and temple.
We were like them that dream - The news was so unexpected that we doubted for a time the truth of it. We believed it was too good news to be true, and thought ourselves in a dream or illusion. When the Romans had vanquished Philip, king of Macedon, they restored liberty to the Grecian cities by proclamation. It was done at the time of the Isthmian games, and by the crier, who went into the circus to proclaim them; none but the Roman general T. Quintius knowing what was to be done. Multitudes from all Greece were there assembled; and the tidings produced nearly the same effect upon them, according to Livy, that the publication of the decree of Cyrus did on the Jews, according to what is here related by the psalmist. I shall give the substance of this account from the Roman historian. When the Romans had sat down to behold the games, the herald with his trumpet went into the arena according to custom, to proclaim the several games. Silence being obtained, he solemnly pronounced the following words: -
Senatus romanus et t. Quincius imperator, philippo rege macedonibusque devictis; liberos, immunes, suis legibus esse jubet corinthios, phocenses, locrensesque omnes, et insulam euboeam, et magnetas, thessalos, perrhaebos, achaeos, phthiotas.
"The Roman Senate, and T. Quintius the general, having vanquished king Philip and the Macedonians, do ordain that the Corinthians, Phocensians, all the Locrensians, the island of EubOea, the Magnesians, Thessalians, Perrhaebians, Acheans, and Phthiotians, shall be free, be delivered from all taxes, and live according to their own laws."
The effect that this produced on the astonished Grecians who were present, is related by this able historian in a very natural and affecting manner; and some parts of it nearly in the words of the psalmist.
Audita voce praeconis, majus gaudium fuit, quam quod universum homines caperent. Vix satis se credere se quisque audisse: alii alios intueri mirabundi velut somnii vanam speciem: guod ad guemque pertineret, suarum aurium fidei minimum credentes, proximos interrogabant. Revocatur praeco, cum unusquisque non audire, sed videre libertatis suae nuncium averit, iterum pronunciaret eadem. Tum ab certo jam gaudio tantus cum clamore plausus est ortus, totiesque repetitus, ut facile appareret, nihil omnium bonorum multitudini gratius quam Libertatem esse.
T. 54: Hist., lib. xxiii., c. 32.
This proclamation of the herald being heard, there was such joy, that the people in general could not comprehend it. Scarcely could any person believe what he had heard. They gazed on each other, wondering as if it had been some illusion, similar to a dream; and although all were interested in what was spoken, none could trust his own ears, but inquired each from him who stood next to him what it was that was proclaimed. The herald was again called, as each expressed the strongest desire not only to hear, but see the messenger of his own liberty: the herald, therefore, repeated the proclamation. When by this repetition the glad tidings were confirmed, there arose such a shout, accompanied with repeated clapping of hands, as plainly showed that of all good things none is so dear to the multitude as Liberty.
O that God may raise up some other deliverer to save these same cities with their inhabitants, from a worse yoke than ever was imposed upon them by the king of Macedon; and from a servitude which has now lasted three hundred years longer than the captivity of the Israelites in the empire of Babylon!
Constantinople was taken by the Turks in 1453; and since that time till the present, (October, 1822), three hundred and sixty-nine years have elapsed. Why do the Christian powers of Europe stand by, and see the ark of their God in captivity; the holy name by which they are called despised and execrated; the vilest indignities offered to those who are called Christians, by barbarians the most cruel, ferocious, and abominable that ever disgraced the name of man? Great God, vindicate the cause of the distressed Greeks as summarily, as effectually, as permanently, as thou once didst that of thy oppressed people the Jews! Let the crescent never more fill its horns with a victory, nor with the spoils of any who are called by the sacred name of Jesus: but let it wane back into total darkness; and know no change for the better, till illuminated by the orient splendor of the Sun of righteousness! Amen! Amen!
How signally has this prayer been thus far answered! Three great Christian powers, the British, the French, and the Russian, have taken up the cause of the oppressed Greeks. The Turkish fleet has been attacked in the Bay of Navarino by the combined fleets of the above powers in October, 1827, under the command of the British Admiral, Sir Edward Codrington, and totally annihilated. After which, the Mohammedan troops were driven out of Greece and the Morea; so that the whole of Greece is cleared of its oppressors, and is now under its own government, protected by the above powers - March, 1829.
"A Song of degrees." When the LORD turned again the captivity of Zion, we were like them that (a) dream.
(a) Their deliverance was incredible and therefore took away all excuse for ingratitude.
When the Lord turned again the captivity of Zion,.... Or returned the Jews from their captivity in Babylon; who are called Zion, from the city of David, built on Mount Zion, which was in Judea, and adjoined to Jerusalem, the metropolis of the kingdom; and because they were the godly who were concerned for Zion in a spiritual sense, or the church of God, and the interest of religion, whose spirits the Lord stirred up to come out of Babylon, upon the proclamation by Cyrus, when those that were more worldly and carnal stayed behind; as also because the chief mercy in returning the captives was the rebuilding the temple on Mount Zion, and the restoration of religious worship; which gave the religious captives in Babylon great concern, Psalm 137:1. This deliverance of the captives, though it was by Cyrus as an instrument, yet it was the Lord's work; which he employed him in, and stirred him up to do, and therefore is ascribed to him. And though this is expressed in the past tense, yet it may be put for the future; and be considered as a prophecy of it, and which the following word seems to confirm; and especially the prayer, Psalm 126:4; for the return of the captivity seems to require it should: and may not only literally respect the return of the captives in Babylon, but the conversion of the Jews in the latter day, and their deliverance from their present captivity; which is expressed sometimes by the Lord's bringing again Zion, and returning the captivity of the Jews, and their being turned to the Lord, Isaiah 52:8; and may be applied to spiritual and eternal redemption by Christ, of which the deliverance from Babylon was a type; and is sometimes expressed in the same language, Psalm 14:7; and the people redeemed are often signified by Zion, and are by nature captives to sin, Satan, and the law; from whence they are redeemed by Christ, whose work alone it is, Isaiah 1:27;
we were like them that dream; or "shall be" (p); that is, as persons that know not whether they are asleep or awake; and whether what they see and enjoy is in reality or only a vision, as Peter's deliverance from prison was to him, Acts 12:9; When the proclamation by Cyrus was first heard of by the Jews, and they had their liberty upon it, they could hardly tell whether it was a real thing or a vision, and could scarcely believe it for joy; it seemed too good news to be true, as the news of Joseph's being alive was to Jacob, Genesis 45:26; and so the appearance of Christ, his resurrection, and redemption by him, were to the disciples, Luke 24:11. The Targum is,
"we were like the sick that are recovered;''
which sense the word has in Job 39:4; and will be the case of the Jews, when they are converted; who will be recovered out of the sick state and condition in which they now are, and have all their diseases healed, and sins forgiven; yea, their conversion will be as life from the dead, a resurrection of them from their graves, Romans 11:15. The Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, render it, "as those that are comforted"; and the Syriac version, "as those that rejoice"; each of the seasons mentioned being times of comfort and joy: Joseph Kimchi interprets it of the passing away and forgetfulness of affliction and trouble at the time of redemption, like a dream that flies away upon awaking.
(p) "erimus", Musculus, Gejerus, Schmidt; so the Targum, Syr. Arab.
It is good to observe how God's deliverances of the church are for us, that we may rejoice in them. And how ought redemption from the wrath to come, from the power of sin and of Satan, to be valued! The sinner convinced of his guilt and danger, when by looking to a crucified Saviour he receives peace to his conscience, and power to break off his sins, often can scarcely believe that the prospect which opens to him is a reality.
To praise for God's favor to His people is added a prayer for its continued manifestation. (Psalm 126:1-6)
When the Lord, &c.--The joy of those returned from Babylon was ecstatic, and elicited the admiration even of the heathen, as illustrating God's great power and goodness.
turned again the captivity--that is, restored from it (Job 39:12; Psalm 14:7; Proverbs 12:14). HENGSTENBERG translates: "When the Lord turned Himself to the turning of Zion" (see Margin), God returns to His people when they return to Him (Deuteronomy 30:2-3).
When passages like Isaiah 1:9; Genesis 47:25, or others where והיינו is perf. consec., are appealed to in order to prove that היינוּ כּחלמים may signify erimus quasi somniantes, they are instances that are different in point of syntax. Any other rendering than that of the lxx is here impossible, viz.: Ἐν τῷ ἐπιστρέψαι κύριον τὴν αἰχμαλωσίαν Σιὼν ἐγενήθημεν ὡς παρακεκλημένοι (כּנחמים? - Jerome correctly, quasi somniantes). It is, however, just as erroneous when Jerome goes on to render: tunc implebitur risu os nostrum; for it is true the future after אז has a future signification in passages where the context relates to matters of future history, as in Psalm 96:12; Zephaniah 3:9, but it always has the signification of the imperfect after the key-note of the historical past has once been struck, Exodus 15:1; Joshua 8:30; Joshua 10:12; 1-Kings 11:7; 1-Kings 16:21; 2-Kings 15:16; Job 38:21; it is therefore, tunc implebatur. It is the exiles at home again upon the soil of their fatherland who here cast back a glance into the happy time when their destiny suddenly took another turn, by the God of Israel disposing the heart of the conqueror of Babylon to set them at liberty, and to send them to their native land in an honourable manner. שׁיבת is not equivalent to שׁבית, nor is there any necessity to read it thus (Olshausen, Bצttcher, and Hupfeld). שׁיבה (from שׁוּב, like בּיאה, קימה) signifies the return, and then those returning; it is, certainly, an innovation of this very late poet. When Jahve brought home the homeward-bound ones of Zion - the poet means to say - we were as dreamers. Does he mean by this that the long seventy years' term of affliction lay behind us like a vanished dream (Joseph Kimchi), or that the redemption that broke upon us so suddenly seemed to us at first not to be a reality but a beautiful dream? The tenor of the language favours the latter: as those not really passing through such circumstances, but only dreaming. Then - the poet goes on to say - our mouth was filled with laughter (Job 8:21) and our tongue with a shout of joy, inasmuch, namely, as the impression of the good fortune which contrasted so strongly with our trouble hitherto, compelled us to open our mouth wide in order that our joy might break forth in a full stream, and our jubilant mood impelled our tongue to utter shouts of joy, which knew no limit because of the inexhaustible matter of our rejoicing. And how awe-inspiring was Israel's position at that time among the peoples! and what astonishment the marvellous change of Israel's lot produced upon them! Even the heathen confessed that it was Jahve's work, and that He had done great things for them (Joel 2:20., 1-Samuel 12:24) - the glorious predictions of Isaiah, as in Psalm 45:14; 52:10, and elsewhere, were being fulfilled. The church on its part seals that confession coming from the mouth of the heathen. This it is that made them so joyful, that God had acknowledged them by such a mighty deed.
Turned - Brought the captive Israelites out of Babylon into their own land. Dream - We were so surprized and astonished.
*More commentary available at chapter level.