Return From Captivity: Psalm 126

Psalm 126 is celebrating Cyrus’ decree and Israel’s return from captivity. Isaiah prophesied Israel’s return over 100 years earlier (Isaiah 44:28-45:7). The Bible is rooted in history, and this Psalm is no exception. It can be difficult at times to understand the Bible in its historical context, but it’s crucial because history is important to the Christian faith. Some people find history quite dull, but God’s work is rooted in history. 
Recently, I had the privilege of attending LifeFocus, a week-long conference in Topeka, Kansas, where we explored the Psalter all week. One of the lectures was on Psalm 126 and the history behind it. We learned that for centuries, the only record of the Jewish return from exile and Cyrus’ decree came from the Hebrew Scriptures, including Psalm 126. No other sources mentioned this decree, even though it had such a great impact at the time. People began to doubt the Bible’s historical authenticity and reliability. Then, in 1879, the Cyrus cylinder with the decree was discovered by a British Museum exhibition that was digging in Babylon!

Now that we have a bit of historical context for this Psalm and Israel’s return from Babylon, we can look at and better appreciate the beauty of Psalm 126.  

1 When the Lord restored the fortunes of Zion,
we were like those who dream.
2 Then our mouth was filled with laughter,
and our tongue with shouts of joy;
then they said among the nations,
“The Lord has done great things for them.”

This is a Psalm about the history of mankind being brought back from captivity (v. 1).  There are many captivities throughout Scripture--the Israelites’ captivity in Egypt, the Babylonian captivity, and even individual captivity (see Psalm 42). This Psalm likely refers to the return from Babylon in 586 BC, but it’s also part of a much larger story. Throughout history, man has a history of captivity and return. The principle captivity in the Bible is found in Genesis 3 and the fall: the captivity and bondage of death.

3 The Lord has done great things for us;
we are glad.
4 Restore our fortunes, O Lord,
like streams in the Negeb!

Notice that verse 1 (“restored”) is past tense, praising God for His deliverance. Verse 4 (“restore”) is present tense, praying to God and awaiting deliverance. 

5 Those who sow in tears
shall reap with shouts of joy!
6 He who goes out weeping,
bearing the seed for sowing
shall come home with shouts of joy,
bringing his sheaves with him.

We live in an age in which all nations can return from captivity. These verses apply not only to the past, but also to the future and to our history, if we are in Christ. John Calvin said in his commentary on this Psalm, "In order then that joy may succeed our present sorrow, let us learn to apply our minds to the contemplation of the issue which God promises. Thus we shall experience that all true believers have a common interest in this prophecy, That God not only will wipe away tears from their eyes, but that he will also diffuse inconceivable joy through their hearts."

The decree of salvation is even more important than Cyrus’ decree releasing the Israelites. Restoration from sin and death itself (Genesis 3) has been accomplished through Christ. There is also a future restoration promised in this Psalm. Though in this lifetime we may sow in tears and hardship as we proclaim God’s decree to the nations, God’s word does not return to Him empty (Isaiah 55:11).

We will come home with shouts of joy. 

The Regulative Principle of Philly Cheese Steaks

“²⁸ Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. ²⁹ For our God is a consuming fire.”

Hebrews 12:28-29 NKJV

In a previous article, “Why Should We Sing the Psalms Exclusively?”, the Regulative Principle of Worship (RPW) was given as one of the fundamental, biblical reasons as to why we sing the Psalms exclusively. My pastor recently went over the RPW at my church, and I would like to share some more Bible verses on the RPW along with what he called the Regulative Principle of Philly Cheese Steaks. Definitions of the RPW, ordinances, and circumstances are given at the bottom of the article for reference which were adopted from a book he cited.   

The Regulative Principle of Philly Cheese Steaks

Background: Imagine you are in Philadelphia and go to the restaurant which has, in your opinion, the sacred purpose of making the best Philly cheese steaks around. Upon receiving your order, you notice that your cheese steak has caramel syrup and colorful sprinkles on top. Displeased with your cheese steak, you call for your waiter.

You: “Waiter, why is there caramel syrup and sprinkles on my cheese steak? I didn’t ask for caramel and sprinkles to be put on top.”

Waiter: “Well we decided to change the way we make cheese steaks, and you didn’t specify that caramel and sprinkles were unacceptable to be put on your Philly cheese steak.”

You: “But this is not how a Philly cheese steak is supposed to be made! I ordered a Philly cheese steak with a specific description of what I wanted.”

Waiter: “I understand sir, but we found that our cooks really enjoy putting caramel and sprinkles on cheese steaks. It has been a great way to attract cooks, since they are bored of the normal way of making cheese steaks.”

You: “But this is unacceptable! I want to receive exactly what I ordered! I should not have to specify everything that you cannot add to my cheese steak!”

Of course this example works with any food of your choice, but the point is that you would be upset if you ordered food and received something different due to the preferences of the cooks. In the same way, the RPW states that God has told us how we are to worship Him in the Bible, and we do not have the freedom to add to the worship of God what we want. Just as the Philly cheese steak is for us and not the cooks, worship is for God and not us.

Key Texts for the RPW

Here is a larger list of biblical texts which relate to the RPW. I would like to challenge you to read these verses while meditating on what God teaches concerning His worship.

Cain’s Offering (Gen. 3:21; 4:3-7; Heb 11:4)

Second Commandment (Ex. 20:4-6; Deut. 5:8-10)

Second Commandment Expounded (Deut. 12:28-32)

The Golden Calf (Ex. 32:1-8; Neh. 9:18)

Strange Fire (Lev. 10:1-4)

Saul’s Transgressions (1 Sam. 13:5-14; 15:10-26)

The Ark on a Cart (Ex. 25:10-16; 2 Sam. 6:1-13; 1 Chron. 15:1-3; 11-16)

Jeroboam’s Innovations (1 King 12:25-33)

Child Sacrifice (Jer. 7:21-32; 19:4-6)

The High Places (Duet. 12:2; 5-6; 8-9; 1 Kings 15:11-14; 2 Kings 10:28-29: 2 Chronicles 33:11-17)

Ahaz’s Alter (2 Kings 16:10-16)

Spirit and Truth (Jn. 4:19-24)

Religious Hand-Washing (Matt. 15:1-9; Mk. 7:5-13)

The Temple Cleansing (Mk. 11:15-17)

Will Worship (Col. 2:18-23)

Scripture’s Sufficiency (2 Tim. 3:14-17)

God’s unchanging Nature (Heb. 12:28-29)

John’s Warning (1 Jn. 5:20-21)

The Regulative Principle of Worship (RPW): Whatever is not commanded by scripture in the worship of God is forbidden. Anything that the church does in the worship must (1) have warrant from an explicit command of God, (2) be deduced by good and necessary consequences, or (3) be derived from approved historical example. [Worship = Any public, private, or domestic acts of direct worship offered to God.]

Ordinances: Worship ordinances are those things and activities received from divine revelation. Every worship ordinance is appointed by God. Anything connected to worship that has religious and moral significance has to be based on divine command (explicit or implicit) or approved historical example. The church receives all worship ordinances from God as revealed in the Bible. The church must obey all of God’s ordinances. The church does not have the authority to add or detract from those things God has appointed.

Circumstances: The circumstances of worship refer not to worship content and ceremony but to those things “common to human actions and societies.” Unlike the ordinances of worship, the circumstances of worship are not necessarily dependent on clear Biblical warrant. Although some circumstances (such as not ascending the alter via steps, Ex. 20:26; or as some would argue female head coverings in 1 Cor. 11) are specifically determined by Scripture, most depend solely upon general revelation and sanctified command sense. Believers and unbelievers alike know that shelter and heat are useful to conduct meetings in January, in Minnesota. They understand the desirability of chairs, lighting, clothing, and so on. It is understood that a time must be chosen in advance in order to conduct a meeting. There are many things common to both religious and civil (or secular) meetings that are not dependent on specific biblical instructions. These things, which contain no direct religious or moral symbolism or significance, are circumstances, or incidentals, of worship.