Catholic Commentary
The Joy of the Lord's Restoration
1A Song of Ascents. When Yahweh brought back those who returned to Zion, we were like those who dream.2Then our mouth was filled with laughter, and our tongue with singing. Then they said among the nations, “Yahweh has done great things for them.”3Yahweh has done great things for us, and we are glad.
Psalms 126:1–3 celebrates the restoration of Judean exiles returning to Zion, expressing their overwhelming joy through laughter and singing as they acknowledge God's great deeds. The nations witness this restoration and recognize it as evidence of God's mighty power, while the community claims this salvation as their own confession of faith.
Real joy at God's work cannot be contained—it spills out of our mouths and becomes a witness that even the nations around us cannot ignore.
Verse 1: "When Yahweh brought back those who returned to Zion, we were like those who dream."
The opening verse plunges immediately into a moment of collective, almost disoriented astonishment. The Hebrew phrase shub shevut — often rendered "restored the fortunes" or "brought back the captives" — is a technical expression for the comprehensive reversal of a disastrous situation. It is not merely physical relocation; it signifies the undoing of a catastrophe at its root. The image of being "like those who dream" (k'cholmim) is striking: the returned exiles cannot fully process what has happened. Their joy is so complete, their circumstances so transformed, that reality itself feels unreal. This is not an expression of doubt but of ecstatic wonder — the kind of wonder that belongs to encounters with the genuinely miraculous. The Psalm is one of the fifteen "Songs of Ascents" (Psalms 120–134), likely sung by pilgrims ascending to Jerusalem for the great feasts, and this opening line would have resonated with particular power for communities still living in the aftermath of exile, or for later generations who sang it as a declaration of hope not yet fully realized.
Verse 2: "Then our mouth was filled with laughter, and our tongue with singing; then they said among the nations, 'Yahweh has done great things for them.'"
The response to restoration is embodied and communal — it fills the mouth with laughter (s'chok), a word associated with pure, uninhibited delight rather than mockery. Biblical laughter at the acts of God carries a rich genealogy: it is the laughter of Abraham and Sarah at the impossible promise (Genesis 17–18), the laughter that names Isaac (Yitschak, "he laughs"). Here it is the laughter of those who had wept — evoking the tradition of Babylon's rivers where they "hung their harps" in silence (Psalm 137). The tongue fills with "singing" (rinah), a jubilant cry, not merely a melody. Crucially, this joy is public: the surrounding nations (goyim) observe and draw their own conclusion — "Yahweh has done great things for them." The restoration of Israel becomes, in itself, a proclamation. God's people do not merely benefit from his salvation; they become its living witnesses.
Verse 3: "Yahweh has done great things for us, and we are glad."
The community now takes the nations' proclamation and makes it their own, in the first person. The shift from "for them" (v. 2) to "for us" (v. 3) is deliberate and important: Israel appropriates the testimony of the Gentiles as its own confession. Higgdil Yahweh la'asot — "Yahweh has made great his doing" — emphasizes both the magnitude of the act and its divine authorship. This is not a recounting of human resilience or political fortune; it is pure doxology. The final clause, "and we are glad" (hayinu s'mechim), is a statement of realized joy — a settled gladness that flows from acknowledging who God is and what he has done.
Typological and Spiritual Senses:
The literal return from Babylon opens onto a sequence of deeper restorations. At the allegorical level, the Fathers read Zion as the Church and the return from exile as the soul's liberation from sin through Baptism and the sacramental life. At the anagogical level, the dreamlike joy of the returned exiles prefigures the joy of the Resurrection and the final gathering of all the redeemed into the heavenly Jerusalem. The "great things" (magnalia Dei) done for Israel become, in the New Testament, the magnalia that Mary sings in the Magnificat — God's mighty acts now concentrated in the Incarnation, Passion, and Resurrection of his Son.
Catholic tradition reads Psalm 126 through what the Catechism calls the "four senses of Scripture" (CCC 115–119), and each sense yields theological richness here. Literally, the psalm commemorates the historical return from Babylonian exile under Cyrus (c. 538 BC), which the Second Isaiah had already proclaimed as a new Exodus (Isaiah 43:16–21). Allegorically, Augustine in his Enarrationes in Psalmos interprets the captivity of Zion as the soul held captive under sin, and the restoration as the work of Christ the Redeemer — "He who frees is the same who captivates with love." The magnalia Dei — the "great things" of verse 3 — become a central theological category in Catholic liturgical and sacramental theology. The Church's tradition, particularly in the documents of Vatican II, retrieves this language: Dei Verbum §2 speaks of God's self-revelation through "deeds and words" in salvation history, the mighty acts (magnalia) through which He reveals Himself. The Catechism, citing the Second Vatican Council, teaches that the liturgy is the ongoing proclamation of these magnalia (CCC 1103). There is also a pneumatological dimension recognized by the Fathers: the laughter and singing that "fill" the mouth echo the Pentecost event, when the Spirit filled the disciples and they burst forth in speech that astonished the nations (Acts 2) — a pattern of interior filling followed by exterior witness that is recognizably the same as in this psalm. St. Thomas Aquinas, in his Commentary on the Psalms, notes that true spiritual joy (gaudium spirituale) is always ordered outward — it cannot be contained, and its overflowing becomes itself an act of evangelization.
For the contemporary Catholic, Psalm 126:1–3 offers a striking corrective to a spirituality that has become inward-looking or merely dutiful. The psalm insists that genuine encounter with God's saving action produces uncontainable, publicly visible joy. This is not the forced cheerfulness of religious performance but the s'chok — the real laughter — of those who have experienced reversal: the addict restored to sobriety and dignity, the estranged family reconciled in the Sacrament of Reconciliation, the despairing soul renewed through the Eucharist. Catholics are called to let their joy at God's magnalia be legible to the world around them — not as proclamation of their own virtue but as transparent witness to what God has done. The phrase "we were like those who dream" is also a pastoral comfort: it is entirely appropriate, and even spiritually healthy, to be momentarily overwhelmed by grace, to find that what God has done exceeds our categories. The challenge the psalm poses is the one in verse 3 — to move from astonished wonder to deliberate, first-person confession: Yahweh has done great things for us. Every Catholic's life contains its own chapter of that story; naming it aloud, to God and to others, is itself an act of worship.
Commentary