Verse-by-Verse Bible Commentary
Psalms 137:4

Clarke's Commentary

Verse Psalms 137:4. How shall we sing the Lord's song — איך נשיר eich! nashir; O, we sing! Who does not hear the deep sigh in the strongly guttural sound of the original איך eich! wrung, as it were, from the bottom of the heart? Can WE, in this state of slavery, - WE, exiles, from our country, - WE, stripped of all our property, - WE, reduced to contempt by our strong enemy, - WE, deprived of our religious privileges, - WE, insulted by our oppressors, - WE, in the land of heathens, - WE sing, or be mirthful in these circumstances? No: God does not expect it; man should not wish it; and it is base in our enemies to require it.

Bridgeway Bible Commentary

Psalms 137:0 Against the Babylonians

The Israelites who first sang this song were captives in Babylon, working in a slave camp beside one of Babylon’s rivers. The Babylonian slave-masters tried to create some amusement for themselves (and some torment for their victims) by asking the downcast slaves to sing some of the merry songs of glorious Jerusalem (1-3). The cruel insults of the slave-masters pierce the hearts of the Israelites, because their beloved Jerusalem is in ruins. How can they forget all that Jerusalem means to them by singing songs that would now be a mockery? And all this just to amuse the slave-masters! They would rather be struck dumb than do such a thing (4-6).
At the time of Jerusalem’s destruction, the Edomites had encouraged the Babylonians (7), but the Babylonians were the ones who were mainly responsible for the merciless slaughter of the people of Jerusalem. The psalmist announces a curse on the Babylonians, so that they might be punished by suffering the sort of butchery that they inflicted on others (8-9).

Coffman's Commentaries on the Bible

CURSES UPON THEMSELVES

Their extremely distasteful assignment of entertaining their captors and amusing them precipitated the bitter thoughts of the next three verses.

"How shall we sing Jehovah's song In a foreign land? If I forget thee, O Jerusalem, Let my right hand forget her skill. Let my tongue cleave to the roof of my mouth, If I remember thee not; If I prefer not Jerusalem Above my chief joy."

There was indeed a remnant of true Israelites, the faithful believers in God, among the multitudes of the Babylonian captives. These were the `righteous remnant' spoken of by Isaiah. They were the ones who clung tenaciously to the blessed memories of Jerusalem and the glory of Israel's past history.

That this segment of the children of the captivity was a definite minority is revealed by the relatively small "handful" of the once mighty nation of Israel who actually returned to Jerusalem when God's servant Cyrus permitted and encouraged it. Josephus gave the total number of the returnees as, "Forty-two thousand four hundred and sixty two; yet did many of them stay at Babylon, as not willing to leave their possessions."Flavius Josephus, Antiquities; p. 322.

"How shall we sing Jehovah's song in a foreign land?" This is not a reference to their inability to sing such songs for their captors. It is an exclamation of their extreme displeasure in being compelled to do so. The following lines became their muttered pledges to themselves, perhaps out of the hearing of their tormentors.

"Let my right hand forget her skill… my tongue cleave to the roof of my mouth" These are curses upon themselves, applicable in case of their forgetting Jerusalem, or preferring not Jerusalem above their chief joy.

"If I prefer not Jerusalem" The implication here is that many did indeed learn to prefer Babylon. It appears that the status of the captive Israelites in Babylon was not unbearable. The prophet Ezekiel evidently was permitted to own property, as were many others; and, in time, as the `seventy years' expired, many of the Jews became prosperous and even wealthy. If this situation was common when this song was written, it would explain this line.

Barnes' Notes on the Whole Bible

How shall we sing the Lord’s song - The song designed to celebrate his praise; that is, appropriate to the worship of Yahweh.

In a strange land - Far from our home; far from the temple; exiles; captives: how can we find spirit in such circumstances to sing? How can we do that which would be indicative of what we do not feel, and cannot feel - joy and happiness! The idea is not that those psalms or songs would be profaned by being sung there, or that there would be anything improper in itself in singing them, but that it would be misplaced and incongruous to sing them in their circumstances. It would be doing violence to their own feelings; their feelings would not allow them to do it. There are states of mind when the language of joy is appropriate and natural; there are states where the heart is so sad that it cannot sing.

Calvin's Commentary on the Bible

4.How shall we sing, etc. The Psalmist puts a lofty and magnanimous answer into the mouth of the Lord’s people to their insolent reproach, which is this, that they abstained from their songs, as from their legal sacrifices, because the land where they now were was polluted. The Chaldeans thought the Jews were bound down permanently to this place of their exile; the Psalmist, when he calls it a foreign land, suggests that it was but the place of their temporary stay. But the main idea is, that Chaldea was not worthy of the honor of having God’s praises sung in it. No doubt the children of God wherever they have lived have always been strangers and foreigners in the world, but the land of Canaan was the sacred rest provided for them, and the Psalmist well describes them as being foreigners and sojourners when they were in other climes. He would in this way have them to be always ready and prepared for their return, tacitly enforcing what Jeremiah had prophesied, when, in order to prevent them from forgetting their native country, he had definitely foretold the time during which their exile should last, (Jeremiah 25:11; Jeremiah 29:10.) He would in the meantime animate them to constancy, and have them not to coalesce with the Babylonians through motives of fear. In our own day under the Papacy, great as the danger may be to which the faithful expose themselves by not conforming to the example around them, the Holy Spirit makes use of such a barrier as this to separate them from sinful compliances. ⁽¹⁸³⁾ To those, whether Frenchmen, Englishmen, or Italians, who love and practice the true religion, even their native country is a foreign clime when they live under that tyranny. And yet there is a distinction between us and God’s ancient people, for at that time the worship of God was confined to one place, but now he has his Temple wherever two or three are met together in Christ’s name, if they separate themselves from all idolatrous profession, and maintain purity of divine worship. The Psalmist by the language which he employs would by no means put down every attempt on their part to celebrate God’s praises. He rather exhorts them under their affliction to wait with patience till the liberty of publicly worshipping God was restored, saying’ upon the matter — We have been bereft of our Temple and sacrifices, we wander as exiles in a polluted land, and what remains but that in remembrance of our outcast state we should sigh and groan for the promised deliverance.

(183) “Toutesfois le Sainct Esprit leur met ia comme une barre pour les separer de toute simulation perverse, comme aussi elle emporteroit impiete.” —Fr.

Smith's Bible Commentary

Psalms 137:1-9 is a psalm of captivity written many years after David's time, written by one of those who were captive in Babylon.

By the rivers of Babylon, there we sat down, yes, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For they that carried us away captive required us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. But how shall we sing the LORD'S song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy. Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof. O daughter of Babylon, who art to be destroyed; happy shall be he, that rewards thee as thou hast served us. Happy shall he be, that taketh and dasheth thy little ones against the stones ( Psalms 137:1-9 ).

So the psalm reflecting the Babylonian captivity where the Babylonians required them to, "Sing some of your songs." Now singing is a very important part of Jewish life. One thing I like about the Israelis even today is their music. It has such life to it. And they have big music festivals over there all the time. We always try to purchase the records from these music festivals, even though I don't understand Hebrew; I enjoy listening to the music. There's such life to it. Quite often our bus drivers and guides will get together in the evening and they'll have a time of singing. And it's always exciting, these evenings of song. Their songs are exciting songs. There's just a lot of action, a lot of rhythm, a lot of exuberance in their song. You know, they, "Hava nagila, Hava nagila," you know, and they really get into it. You can feel it, and these guys just really love to sing. It's a beautiful experience.

But as in Ecclesiastes, there's a time to sing. And there are times when you don't feel like singing. And while they were captives in Babylon and they were thinking of the desolation of Jerusalem, it was hard to sing of the joys of the land, of the blessings, of the prosperity, of the goodness of God. And so while in Babylon, the songs were silent. "We hung our harps on the willow trees. We just sat down by the river and wept when we would think of Jerusalem." Their last memories of Jerusalem was the smoldering smoke ascending from a city that had been devastated. Looking back they could see Solomon's once glorious temple flattened. And as they saw the desolation, and it was implanted in their minds, now remembering it, hard to sing.

Now the psalmist, first of all, takes off against the Edomites. The Edomites were the descendants of Esau. They were sort of perennial enemies of the Jews. Many battles against them and they would often join with anybody who would attack Israel. They would attack, too. Anytime Israel would be attacked by any of the aggressors from the north, they'd always attack from the south. And when the Babylonians were attacking, they came from Edom and they were encouraging the Babylonians in the destruction of Jerusalem. "Raze it, raze it to its foundation. Wipe it out!" "And God, you reward them. Take care of them for that." And then, because God's Word had predicted the fall of Babylon, the psalmist, because of all of the injuries suffered by the people at the hands of the Babylonians, the psalmist with glee actually looked forward to the destruction of Babylon, the enemy of God.

Now in the New Testament, we are taught to love our enemies. These expressions of the psalmist really are not expressions of God in the sense that God never delights in judgment. God never delights in bringing His judgment upon a people or upon a nation. And yet, we so often want to see the judgment of God fall upon the head of the wicked. We can hardly wait for the day of God's judgment. But God is not anxious to judge at all. God would much rather show mercy, for His mercy endureth forever. And God delights in mercy.

You remember when God sent Jonah to Nineveh to warn that city, the Assyrian capital, of the impending doom, the judgment of God that was coming. Jonah didn't want to go. Why? He was afraid if he went, they might repent and God wouldn't judge them. He wanted to see God's judgment on Assyria. He wanted to see Nineveh wiped out. And so to help ensure God's judgment against them, he tried to take off for England so he could escape the call of God. And later on, when under pressure and duress, he went to Nineveh and they did repent in sackcloth and ashes before the Lord, and God's mercy was extended to them, he got angry with God. Went out and sat under a tree and said, "Okay, God, just wipe me out." And God said, "What's the matter? Is it right for you to be so angry?" "You bet you are. I knew that You were merciful. I knew. I was afraid this was going to happen. They were going to repent and then You weren't going to wipe them out." And he was angry because God's judgment didn't fall. But God isn't anxious to judge.

I think that we oftentimes have a false concept in our mind concerning God, that He is just sort of standing over us with a club, waiting to bash us for the first wrong move. Not so. God is desiring to show His mercy unto you and He's just looking for an excuse. He's just looking for you to give Him an excuse to say, "Well, that's al right. I forgive you." Just looking for you to say, "Oh God, I'm sorry." For His mercy endureth forever.

So the psalmist expresses, actually, a glee in the destruction that is to come upon Babylon, but it is not really the expression of God's heart when the judgment will fall. I'm sure that God always weeps over judgment. We find Jesus looking over the city of Jerusalem and weeping. Why? Because of the judgment that was going to come upon the city. "O Jerusalem, Jerusalem, if you'd only known the things that belong to your peace at least in this thy day. And now they are hid from your eyes, and your little children are going to dashed in the streets" ( Luke 19:42 , Luke 19:44 ). And He's weeping as He speaks of the judgment that is going to. It's not a gleeful thing, "All right, you know, we'll get even with you. You reject Me, you crucify Me. We'll take care of you, you know. We'll put you up on a Roman giblet and see how you like it." Not at all. It's weeping. Weeping because their actions necessitate the judgment of God. But weeping over the judgment. And I'm certain that whenever God is forced to judge that there's always a great sorrow in the heart of God. "

Dr. Constable's Expository Notes

1. Sorrow in exile 137:1-4

Dr. Constable's Expository Notes

Psalms 137

The psalmist mourned the plight of the exiled Israelites. He expressed strong love for Zion and strong hatred for Israel’s enemies. This is an imprecatory psalm. [Note: See the appendix in VanGemeren, pp. 830-32, on imprecations in the psalms, and Day, "The Imprecatory . . .," pp. 173-76.]

"This psalm is better known, probably because it is one of the few psalms which contain a certain and explicit historical reference. It invites narrative specificity. It clearly comes out of the exiled community in Babylon after the destruction of 587 B.C.E., the community reflected in the pathos of Jeremiah and Ezekiel. It reflects the need of those who have been forcibly removed by the Babylonian imperial policies of relocation and yet who cling to their memory and hope for homecoming with an unshakable passion." [Note: Brueggemann, p. 74.]

"Perhaps this psalm will be understood and valued among us only if we experience some concrete brutalization." [Note: Ibid., p. 77.]

"This psalm needs no title to announce that its provenance was the Babylonian exile. Every line of it is alive with pain, whose intensity grows with each strophe to the appalling climax." [Note: Kidner, Psalms 73-150, p. 459.]

Dr. Constable's Expository Notes

The exiles could not bring themselves to sing about Zion even when their Babylonian neighbors urged them to sing songs about their native land. Normally this would have brought back pleasant memories, but the memories broke the Israelites’ hearts. Their songs were about the Lord. The exiles could not sing at all, so they hung their harps on the poplar trees

Gill's Exposition of the Whole Bible

How shall we sing the Lord's song in a strange land?] This is the answer returned by the Jews to the above request or demand; it may be, particularly, by the Levites, whose business it was to sing these songs: so the Targum,

"immediately the Levites said, how shall we sing the hymns of the Lord in a strange land?''

This they said, not merely on account of their unsuitable circumstances, being in distress and affliction, and so not disposed for such work; nor as if unlawful to them, being forbidden: for, though sacrifices were not to be offered but at Jerusalem, yet songs of praise might be sung elsewhere, on proper occasions, as David did,

Psalms 18:49; but as wondering at their insolence, and complaining of their cruelty and inhumanity, thus to insult them and jeer at them: or rather, because it was "the Lord's song" they required, and so sacred, and not to be sung in any place, or at any time, and in any company; which would be but casting pearls before swine, and giving that which was holy to dogs, Matthew 7:6; or it may be they required this to be done in one of their temples, and to their idols, just as these songs were sung in the temple at Jerusalem, and to the honour of Jehovah; and therefore they refused to do it: for it may be rendered, or however interpreted, "in the land of a strange god" c; as it is by Aben Ezra, Kimchi, and Ben Melech: they required them to sing with mirth and joy, which they could not do in their present case; see Psalms 137:2.

c על אדמת נכר "in terra peregina, sc. Dei", Muis, Michaelis.

Henry's Complete Commentary on the Bible

      1 By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.   2 We hanged our harps upon the willows in the midst thereof.   3 For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.   4 How shall we sing the LORD's song in a strange land?   5 If I forget thee, O Jerusalem, let my right hand forget her cunning.   6 If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

      We have here the daughter of Zion covered with a cloud, and dwelling with the daughter of Babylon; the people of God in tears, but sowing in tears. Observe,

      I. The mournful posture they were in as to their affairs and as to their spirits. 1. They were posted by the rivers of Babylon, in a strange land, a great way from their own country, whence they were brought as prisoners of war. The land of Babylon was now a house of bondage to that people, as Egypt had been in their beginning. Their conquerors quartered them by the rivers, with design to employ them there, and keep them to work in their galleys; or perhaps they chose it as the most melancholy place, and therefore most suitable to their sorrowful spirits. If they must build houses there (Jeremiah 29:5), it shall not be in the cities, the places of concourse, but by the rivers, the places of solitude, where they might mingle their tears with the streams. We find some of them by the river Chebar (Ezekiel 1:3), others by the river Ulai,Daniel 8:2. 2. There they sat down to indulge their grief by poring on their miseries. Jeremiah had taught them under this yoke to sit alone, and keep silence, and put their mouths in the dust,Lamentations 3:28; Lamentations 3:29. "We sat down, as those that expected to stay, and were content, since it was the will of God that it must be so." 3. Thoughts of Zion drew tears from their eyes; and it was not a sudden passion of weeping, such as we are sometimes put into by a trouble that surprises us, but they were deliberate tears (we sat down and wept), tears with consideration--we wept when we remembered Zion, the holy hill on which the temple was built. Their affection to God's house swallowed up their concern for their own houses. They remembered Zion's former glory and the satisfaction they had had in Zion's courts, Lamentations 1:7. Jerusalem remembered, in the days of her misery, all her pleasant things which she had in the days of old,Psalms 42:4. They remembered Zion's present desolations, and favoured the dust thereof, which was a good sign that the time for God to favour it was not far off, Psalms 102:13; Psalms 102:14. 4. They laid by their instruments of music (Psalms 137:2; Psalms 137:2): We hung our harps upon the willows. (1.) The harps they used for their own diversion and entertainment. These they laid aside, both because it was their judgment that they ought not to use them now that God called to weeping and mourning (Isaiah 22:12), and their spirits were so sad that they had no hearts to use them; they brought their harps with them, designing perhaps to use them for the alleviating of their grief, but it proved so great that it would not admit the experiment. Music makes some people melancholy. As vinegar upon nitre, so is he that sings songs to a heavy heart. (2.) The harps they used in God's worship, the Levites' harps. These they did not throw away, hoping they might yet again have occasion to use them, but they laid them aside because they had no present use for them; God had cut them out other work by turning their feasting into mourning and their songs into lamentations,Amos 8:10. Every thing is beautiful in its season. They did not hide their harps in the bushes, or the hollows of the rocks; but hung them up in view, that the sight of them might affect them with this deplorable change. Yet perhaps they were faulty in doing this; for praising God is never out of season; it is his will that we should in every thing give thanks,Isaiah 24:15; Isaiah 24:16.

      II. The abuses which their enemies put upon them when they were in this melancholy condition, Psalms 137:3; Psalms 137:3. They had carried them away captive from their own land and then wasted them in the land of their captivity, took what little they had from them. But this was not enough; to complete their woes they insulted over them: They required of us mirth and a song. Now, 1. This was very barbarous and inhuman; even an enemy, in misery, is to be pitied and not trampled upon. It argues a base and sordid spirit to upbraid those that are in distress either with their former joys or with their present griefs, or to challenge those to be merry who, we know, are out of tune for it. This is adding affliction to the afflicted. 2. It was very profane and impious. No songs would serve them but the songs of Zion, with which God had been honoured; so that in this demand they reflected upon God himself as Belshazzar, when he drank wine in temple-bowls. Their enemies mocked at their sabbaths,Lamentations 1:7.

      III. The patience wherewith they bore these abuses, Psalms 137:4; Psalms 137:4. They had laid by their harps, and would not resume them, no, not to ingratiate themselves with those at whose mercy they lay; they would not answer those fools according to their folly. Profane scoffers are not to be humoured, nor pearls cast before swine. David prudently kept silence even from good when the wicked were before him, who, he knew, would ridicule what he said and make a jest of it, Psalms 39:1; Psalms 39:2. The reason they gave is very mild and pious: How shall we sing the Lord's song in a strange land? They do not say, "How shall we sing when we are so much in sorrow?" If that had been all, they might perhaps have put a force upon themselves so far as to oblige their masters with a song; but "It is the Lord's song; it is a sacred thing; it is peculiar to the temple-service, and therefore we dare not sing it in the land of a stranger, among idolaters." We must not serve common mirth, much less profane mirth, with any thing that is appropriated to God, who is sometimes to be honoured by a religious silence as well as by religious speaking.

      IV. The constant affection they retained for Jerusalem, the city of their solemnities, even now that they were in Babylon. Though their enemies banter them for talking so much of Jerusalem, and even doting upon it, their love to it is not in the least abated; it is what they may be jeered for, but will never be jeered out of, Psalms 137:5; Psalms 137:6. Observe,

      1. How these pious captives stood affected to Jerusalem. (1.) Their heads were full of it. It was always in their minds; they remembered it; they did not forget it, though they had been long absent from it; many of them had never seen it, nor knew any thing of it but by report, and by what they had read in the scripture, yet it was graven upon the palms of their hands, and even its ruins were continually before them, which was ann evidence of their faith in the promise of its restoration in due time. In their daily prayers they opened their windows towards Jerusalem; and how then could they forget it? (2.) Their hearts were full of it. They preferred it above their chief joy, and therefore they remembered it and could not forget it. What we love we love to think of. Those that rejoice in God do, for his sake, make Jerusalem their joy, and prefer it before that, whatever it is, which is the head of their joy, which is dearest to them in this world. A godly man will prefer a public good before any private satisfaction or gratification whatsoever.

      2. How stedfastly they resolved to keep up this affection, which they express by a solemn imprecation of mischief to themselves if they should let it fall: "Let me be for ever disabled either to sing or play on the harp if I so far forget the religion of my country as to make use of my songs and harps for the pleasing of Babylon's sons or the praising of Babylon's gods. Let my right hand forget her art" (which the hand of an expert musician never can, unless it be withered), "nay, let my tongue cleave to the roof of my mouth, if I have not a good word to say for Jerusalem wherever I am." Though they dare not sing Zion's songs among the Babylonians, yet they cannot forget them, but, as soon as ever the present restraint is taken off, they will sing them as readily as ever, notwithstanding the long disuse.