TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 126:4–6.
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 (Neh 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 (Psa 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, Pro 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, Psa 126:5, Psa 126:6. (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.
Historical interpretation
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“Blessed are they who weep, for they shall laugh.” They, therefore, who spend the days of their life, which is already at its consummation and declining toward its setting, in weeping for their sins, these will be glad in that true morning that is approaching. “They that sow in tears shall reap in joy,” of course, in the future.
Concerning food. Let the body have its victuals, that it may live and render its services unimpeded, but not so as to be given to daintiness. Let these be your rules regarding food, since many trip up over meat. There are those who eat things sacrificed to idols without taking any notice. There are others who practice abstinence and then pass judgment on those who eat. And so the soul of this person or that is soiled in different ways, all in connection with the question of meats, through their not knowing the sensible reasons for eating or not eating. For we fast by abstaining from wine and from meat, not as though these things were abominations that we must hate but as expecting a reward for doing so, namely, that in spurning sensuous things, we may enjoy a spiritual and heavenly feast, “that sowing now in tears, we may reap in joy,” in the world to come. But do not, in fasting, despise those who are eating such food, and eating it because of bodily infirmity. Do not blame those “who use a little wine for their stomach’s sake, and their frequent infirmities,” and certainly do not adjudge them to be sinners. Do not abhor flesh meats as if they were taboo, for the apostle evidently knew people like that, since he says that there are [those] “who forbid to marry, and command to abstain from meats, which God has created to be received with thanksgiving by those who believe.” If therefore you are abstaining from these things, let it not be as from things abhorred, or your reward is lost, but as good things let them be transcended, in the quest of the fairer spiritual rewards that are set before you.
I sympathize with you, because the Lord our God also sympathized with us, suffered with us. You see, he revealed himself in you, and you in himself, when he said, “My soul is sad to the point of death.” He suffered for us, let us suffer for him; he died for us, let us die for him, in order to live forever with him. But perhaps you are hesitant to die, O mortal creature, though you are bound to die sometime or other, precisely because you are mortal. Would you like not to fear death? Die for God. But perhaps the reason you are afraid to die is that death is such a sad business. Consider the harvest; the time for sowing is cold; but if the farmer declines to be made miserable by sowing in the cold in winter, he won’t rejoice in the summer. Take a look at yourself, and see whether the reason you are reluctant to sow is that there is the sadness and misery of the cold at seed time.Look at the psalm: “Those who sow in tears shall reap in joy. Going, they were going and weeping, casting their seed;” That is what we were singing just now; let us do what we have sung. Let us sow our souls in this time, like corn in winter, so that we may reap them in eternal time, like corn in summer time. That is the way the holy martyrs, the way all the just, toiling away on earth, weeping cast their seed; this life, after all, is full of tears. And what follows? “But coming, they will come with exultation, carrying their lapfuls.” Your seed is the shedding of your blood; your lapful the reception of your crown.
Who labored? Abraham, Isaac and Jacob. Read their labors! In all their labors [there was] prophecy of Christ; and thus [they were] the sowers. Moses and the rest of the patriarchs and all the prophets, how much did they endure in that cold when they were sowing! Therefore in Judea the harvest was now ready. Rightly there the crop was, so to speak, ripe, when so many thousands of people were bringing the price of their possessions and laying it at the feet of the apostles; their shoulders freed of worldly baggage, they were following Christ, the Lord. Truly a ripe harvest. What came of it? From that harvest a few grains were cast out, and they sowed the world, and there arises another harvest that is to be reaped at the end of the world. About this harvest it is said, “They who sow in tears shall reap in joy.” To this harvest, therefore, not apostles but angels will be sent; he says, “The reapers are the angels.”
For the next words are, "They that sow in tears, shall reap in joy" [Psalm 126:5]. In this life, which is full of tears, let us sow. What shall we sow? Good works. Works of mercy are our seeds: of which seeds the Apostle says, "Let us not be weary in well doing; for in due season we shall reap if we faint not." [Galatians 6:9] Speaking therefore of almsgiving itself, what says he? "This I say; he that sows sparingly, shall reap also sparingly." [2 Corinthians 9:6] He therefore who sows plentifully, shall reap plentifully: he who sows sparingly, shall reap also sparingly: and he that sows nothing, shall reap nothing. Why do ye long for ample estates, where ye may sow plentifully? There is not a wider field on which you can sow than Christ, who has willed that we should sow in Himself. Your soil is the Church; sow as much as you can. But you have not enough to do this. Have you the will? As what you had would be nothing, if you had not a good will; so do not despond, because you have not, if you have a good will. For what do you sow? Mercy. And what will you reap? Peace. Said the Angels, Peace on earth unto rich men? No, but, "Peace on earth unto men of a good will." [Luke 2:14] Zacchæus had a strong will, Zacchæus had great charity. [Luke 19:8] ...Did then that widow who cast her two farthings into the treasury, sow little? Nay, as much as Zacchæus. For she had narrower means, but an equal will. She gave her two mites [Luke 21:1-4] with as good a will as Zacchæus gave the half of his patrimony. If you consider what they gave, you will find their gifts different; if you look to the source, you will find them equal; she gave whatever she had, and he gave what he had....But if they are beggars whose profession is asking alms, in trouble they also have what to bestow upon one another. God has not so forsaken them, but that they have wherein they may be tried by their bestowing of alms. This man cannot walk; he who can walk, lends his feet to the lame; he who sees, lends his eyes to the blind; and he who is young and sound, lends his strength to the old or the infirm, carries him: the one is poor, the other is rich.
So [Christ] transposed the weak members of his body [the church] into himself. And perhaps it was of them that it is said, “Those who sow in tears shall reap in joy,” that is to say, of the weaker ones. After all, that great herald of Christ was not sowing in tears when he said, “For I indeed am already being sacrificed, and the time of my casting off is at hand. I have fought the good fight, I have completed the course, I have kept the faith. For the rest, there is being kept for me the crown of justice—a crown made of sheaves. There is being kept for me,” he says, “the crown of justice, which the Lord, the just judge, will render to me on that day.” As though to say, “He will render me the harvest, for whom I am spending myself in sowing.” These words, brothers, as I understand them, are the words of someone merrymaking, not of someone crying. You don’t suppose he was in tears, do you, when he said this? Wasn’t he exactly like the cheerful giver, whom God loves? So let us refer these words [Jesus’ words] to the weak, in order that not even those who have sown in tears need despair, because even if they have sown in tears, the pain and the sighing will pass away. Sadness passes at the end, and gladness comes without end.And yet for all that, dearly beloved, this finally is how it seems to me that these words refer to everyone, “Those who sow in tears shall reap in joy. Going they were going and weeping, casting their seed. But coming they shall come with merrymaking, carrying their sheaves.” Listen, if with the Lord’s assistance I am able to explain it, how “going they were going and weeping” belongs to everyone. From the moment we are born, we are going. Is there anyone, after all, who stands still? Is there anyone who, from the moment he enters life, is not forced to get moving? An infant is born; it gets moving by growing. Death is the end. We have still got to come to the end—but with merrymaking.
Let no one believe that he possesses any happiness or true joy in this world. Happiness can be prepared for, but it cannot be possessed here. Two times succeed each other in their own order, “a time to weep, and a time to laugh.” Let no one deceive himself, brethren; there is no time to laugh in this world. I know, indeed, that everyone wants to rejoice, but people do not all look for joy in the place where it should be sought. True joy never did exist in this world, it does not do so now, and it never will. For thus the Lord warned his disciples in the Gospel when he said, “You will suffer in the world,” and again, “While the world rejoices, you will grieve for a time, but your grief will be turned into joy.” For this reason, with the Lord’s help let us do good in this life through labor and sorrow, so that in the future life we may be able to gather the fruits of our good deeds with joy and exultation according to that sentence: “Those who sow in tears shall reap rejoicing.”
But this discourse of the Lord is also appropriate to all believers who are striving to arrive at eternal joys through the tears and distress of the present [life]; who rightly lament and weep and are sorrowful during the present [time], since they are not yet capable of seeing him whom they love. As long as they are in their body they recognize that they are on a journey and [absent] from their fatherland and kingdom. They have no doubt that they must reach their crown by labors and contests. Their sorrow will be changed to joy when, after the struggle of this present life is over, they receive the prize of everlasting life, about which it is said in the psalm, “Those who sow in tears will reap in joy.”
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Summary
Psalms 126:5 presents a profound and enduring promise of hope and eventual joy for those who persevere through hardship. This verse, situated within the "Songs of Ascents," encapsulates a timeless spiritual principle: that present suffering, diligent labor, and sacrificial investment, especially when undertaken amidst sorrow, will ultimately yield a bountiful harvest of gladness and divine restoration. It reassures believers that tears shed in faithfulness are not wasted but are, in God's economy, the very seeds of future triumph and profound celebration.
Context
Literary Context
Psalm 126 is one of the fifteen "Songs of Ascents" (Psalms 120-134), hymns sung by pilgrims journeying to Jerusalem for the annual festivals. The psalm opens with an exultant recollection of the initial return from Babylonian captivity, describing it as a dream-like, miraculous event where laughter and singing filled their mouths, causing even the nations to acknowledge God's great work (Psalms 126:1-3). However, the tone shifts in Psalms 126:4 to a fervent prayer for a complete restoration, perhaps for those still in exile, or for the full rebuilding and flourishing of the land and community after the initial, partial return. Verse 5, "They that sow in tears shall reap in joy," serves as a timeless proverb that applies the experience of the exiles—their weeping during captivity and the subsequent joyous return—to a broader, universal principle of faith, endurance, and divine faithfulness. It bridges the past miracle with a future hope, grounding it in a principle of spiritual cause and effect.
Historical & Cultural Context
The historical backdrop for Psalm 126 is the post-exilic period, specifically the return of Jewish exiles from Babylon to Judah, likely following Cyrus the Great's decree in 538 BC. This return, while miraculous and celebrated, was not without immense challenges. The land was desolate, the temple lay in ruins, and the returning community faced poverty, opposition from surrounding peoples, and the arduous task of rebuilding Jerusalem and their lives. The "tears" of Psalms 126:5 would have resonated deeply with their experience of long captivity, the sorrow of their devastated homeland, and the difficult labor required to restore it. The agricultural imagery of "sowing" and "reaping" was deeply embedded in ancient Israelite culture, where life revolved around the agricultural seasons. Farmers understood that the hard, often tearful labor of sowing in dry conditions or through difficult seasons was a prerequisite for a joyful harvest. This vivid metaphor would have powerfully conveyed the necessity of painful effort preceding abundant blessing.
Key Themes
This verse contributes significantly to several key themes within the psalm and broader biblical narrative. Firstly, it highlights Divine Restoration and Faithfulness, emphasizing God's power to turn sorrow into joy, as seen in the initial return from exile described in Psalms 126:1. Secondly, it underscores the theme of Perseverance Through Adversity, teaching that sustained effort and faithfulness during difficult times are not futile but are the very means through which future blessing is secured. The "tears" signify genuine sorrow, struggle, and sacrifice, while the "joy" denotes a profound, often triumphant gladness. Thirdly, the verse employs a powerful Agricultural Metaphor (sowing and reaping), which is a pervasive biblical theme illustrating the principle of cause and effect, where effort yields corresponding fruit. This is echoed in passages like Galatians 6:7-9 where Paul speaks of sowing to the Spirit. Finally, it instills Hope for the Future, reminding believers that present suffering is temporary and purposeful, pointing to an assured future where grief is replaced by gladness and effort is crowned with success, a promise often found in prophetic books like Jeremiah 31:13.
Exposition and Analysis
Key Word Analysis
This primitive root literally means "to sow" or "to scatter seed." Figuratively, it denotes the act of disseminating, planting, or fructifying. In the context of Psalms 126:5, it signifies the diligent, often laborious effort and investment of time, energy, and resources. The imagery evokes a farmer painstakingly planting seeds, often under difficult conditions, with no immediate visible return, but with an expectation of future growth. Spiritually, it represents faithful action, service, or endurance, even when the circumstances are painful or the outcome uncertain.
This feminine noun, derived from a root meaning "to weep," specifically refers to "weeping" or "tears." It emphasizes the deep emotional and physical toll associated with the "sowing." It's not just hard work, but work accompanied by profound distress, grief, or suffering. This could be due to external hardships (persecution, poverty, loss) or internal anguish (burden for others, spiritual struggle). The presence of tears highlights the profound sacrifice and emotional cost involved in the present labor.
This noun, derived from a root meaning "to creak" or "to utter a shrill sound," properly signifies a "shout" or "cry," specifically a "shout of joy" or "triumph." It denotes an expressive, often exuberant gladness, far beyond mere contentment. The stark contrast with "tears" emphasizes a dramatic and complete transformation of emotional state. This joy is not fleeting but is the profound satisfaction and celebration that comes from seeing the fruit of one's arduous labor, often implying a divine intervention that brings about this abundant harvest.
Verse Breakdown
"They that sow in tears"
This clause paints a vivid picture of present suffering and sacrificial labor. The "sowing" refers to the act of investing effort, time, resources, or even one's very being into a task or situation. The phrase "in tears" powerfully qualifies this action, indicating that the labor is undertaken amidst sorrow, grief, hardship, or adversity. It suggests a deep emotional cost, a burden carried, or a period of intense struggle where hope may seem distant, yet the work continues faithfully. This is not passive suffering, but active, painful engagement, a deliberate act of faith despite the anguish.
"shall reap in joy"
This clause presents the assured, future outcome of the tearful sowing. "Reaping" signifies the gathering of a harvest, the collection of the fruit of one's labor. The promise is that this harvest will be accompanied by "joy"—a profound, often exultant gladness that stands in stark contrast to the initial tears. This joy is a divine gift, a fulfillment of God's promise to those who endure. It implies not just a return on investment, but an abundant, overwhelming blessing that far outweighs the initial suffering, transforming sorrow into celebration and triumph.
Literary Devices
The primary literary device in Psalms 126:5 is the Agricultural Metaphor. The entire verse is built upon the imagery of farming: "sowing" and "reaping." This metaphor effectively conveys the principle of cause and effect, where diligent effort (sowing) inevitably leads to a corresponding outcome (reaping). The addition of "in tears" and "in joy" introduces a powerful Juxtaposition or Antithesis, creating a dramatic contrast between the painful present and the glorious future. This highlights the transformative power of God and the redemptive nature of suffering. Furthermore, the verse functions as a Proverbial Statement, offering timeless wisdom that extends beyond the immediate historical context of the Babylonian exile. Its concise, memorable form makes it easily applicable to various life situations, serving as an enduring source of encouragement and hope.
Theological and Thematic Connections
Psalms 126:5 speaks profoundly to the nature of God's faithfulness and the redemptive purpose of suffering. It asserts a divine principle: that God does not waste our tears or our painful efforts. Instead, He uses them as the very ground from which future blessing and joy will spring forth. This verse underscores the eschatological hope inherent in the biblical narrative, where present afflictions are temporary and purposeful, leading to an ultimate, glorious restoration. It teaches that true spiritual growth and significant breakthroughs often emerge from seasons of deep difficulty, requiring patient endurance and unwavering trust in God's timing and sovereign plan. This transformative process, where sorrow is turned into profound gladness, is a hallmark of God's work in the lives of His people, assuring them that their faithful perseverance will always be honored and rewarded.
Reflection and Application
Psalms 126:5 offers immense comfort and profound motivation for believers navigating the inevitable hardships of life. It provides a divine perspective on suffering, reframing tears not as a sign of futility, but as an essential, even sacred, part of the sowing process for future joy. Whether facing personal grief, enduring prolonged illness, struggling in ministry, laboring for justice in a broken world, or making sacrifices for the Kingdom, this verse reminds us that our efforts and sorrows are seen by God and are never in vain. It calls us to cultivate patience and unwavering trust, knowing that just as a farmer waits for the harvest, we must wait for God to bring forth the promised joy from our sown tears. This perspective empowers us to lean into difficult seasons with hope, understanding that the present moment of struggle is pregnant with the promise of future gladness, transforming our lament into a song of expectation and active faith.
Questions for Reflection
FAQ
Does "sowing in tears" guarantee material prosperity or immediate relief from suffering?
While God can and often does bring material blessings, the primary "joy" promised in Psalms 126:5 is not exclusively or even primarily material prosperity or immediate cessation of all suffering. The "reaping in joy" encompasses a broader, deeper sense of spiritual fulfillment, emotional restoration, and profound gladness that comes from seeing God's faithfulness and the fruit of one's labor. This joy might manifest as peace amidst continued hardship, spiritual fruit in ministry, the restoration of relationships, an inner triumph over adversity, or the profound satisfaction of knowing one has been faithful. It is a divine assurance that no tear shed in faithful labor or suffering is ever wasted in God's economy, and that ultimate vindication and gladness await those who persevere. The focus is on a spiritual and emotional harvest, though physical blessings may also accompany it as God wills.
Christ-Centered Fulfillment
Psalms 126:5 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the supreme "Sower in tears" who endured unimaginable sorrow and suffering for the sake of humanity's redemption. His journey to the cross, from the agony in Gethsemane where His sweat was like drops of blood, to His cry of dereliction on Calvary, represents the deepest possible "sowing in tears." Yet, precisely through this suffering, Jesus "reaped in joy"—not for Himself alone, but for all who believe. His resurrection was the ultimate harvest of triumph over sin and death, leading to His ascension and exaltation at the right hand of God, where He now intercedes for us (Hebrews 12:2). Just as a grain of wheat must fall into the earth and die to bear much fruit (John 12:24), Christ's sacrifice was the necessary "sowing" for the spiritual harvest of salvation and eternal life for countless souls. Believers, by identifying with Christ's suffering (Romans 8:17), also participate in His "sowing in tears" in this life, with the certain hope of "reaping in joy" with Him in glory, when God will wipe away every tear from their eyes (Revelation 21:4).