Verse-by-Verse Bible Commentary
Psalms 137:8

Clarke's Commentary

Verse Psalms 137:8. O daughter of Babylon, who art to be destroyed — Or, O thou daughter of Babylon the destroyer, or, who art to be ruined. In being reduced under the empire of the Persians, Babylon was already greatly humbled and brought low from what it was in the days of Nebuchadnezzar; but it was afterwards so totally ruined that not a vestige of it remains. After its capture by Cyrus, A.M. 3468, it could never be considered a capital city; but it appeared to follow the fortunes of its various conquerors till it was, as a city, finally destroyed.

Rewardeth thee as thou hast served us. — This was Cyrus, who was chosen of God to do this work, and is therefore called happy, as being God's agent in its destruction. Greater desolations were afterwards brought upon it by Darius Hystaspes, who took this city after it had revolted, and slaughtered the inhabitants, men and women, in a barbarous manner. Herod. lib. iii.

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

IMPRECATIONS AGAINST ENEMIES

The bitterness of Israel against their enemies who had vented their sadistic cruelties upon them is understandable enough, however foreign to the spirit of Christianity they must appear to us who follow Christ.

"Remember, O Jehovah, against the children of Edom The day of Jerusalem; Who said, Rase it, rase it, Even to the foundation thereof. O daughter of Babylon, thou art to be destroyed, Happy shall he be, that rewardeth thee As thou hast served us. Happy shall he be that taketh and dasheth thy little ones Against the rock."

"Remember… against the children of Edom" The bitter mutual hatred of the two branches of Isaac's family, the Edomites and the Israelites, continued without abatement throughout their history. As Amos said of Edom, "His anger did tear perpetually, and he kept his wrath forever" (Ps. 1:11). The Edomites seem to have been almost totally a wicked people. Their terminal representatives are featured in the New Testament in the evil dynasty of the Herods.

In the words here, the Israelites, even in the circumstances of their captivity, still cherished their hatred of the Edomites, calling for God's judgment against them, even along with his judgment of the Babylonians. The basis of that undying hatred is stated in the book of Obadiah. "In the day that thou stoodest on the other side, in the day that strangers carried away his substance, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them" (Obadiah 1:11).

The historical occasion for that behavior of Edom was apparently the capture of Jerusalem by the Philistines and the Arabians a couple of centuries before the fall of the city to Babylon. (See a full discussion of this in Vol. 2 of my commentaries on the minor prophets, pp. 241-244.)

Jerusalem was not totally destroyed on that occasion, despite the plea of the Edomites that it be "rased."

"Babylon… thou art to be destroyed" The psalmist here had evidently read and believed the prophecy of Jeremiah in that tremendous fiftieth chapter describing the utter destruction of Babylon.

"Happy shall he be that rewardeth thee as thou hast served us" See my full comment on the prophecy of Babylon's destruction in the fourth year of Zedekiah, at the very climax of Babylonian authority and power in the whole world of that era. (See Vol. 2, of my commentary on the major prophets (Jeremiah), pp. 525-550.)

"Happy shall he be that taketh and dasheth thy little ones against the rock" An imprecation of this type invoked against innocent and helpless little children is contrary to the word of Christ and the holy apostles; yet this is an accurate statement of the attitude that was common among the warring peoples of antiquity. That such shameful cruelty and brutality against tiny children was actually executed upon the victims of conquest is a matter of Biblical record (Nahum 3:10). Christ prophesied that the same atrocities would be executed upon Israel herself in the destruction of Jerusalem (Luke 19:44). There is this factor that entered into the destruction of the children, namely, that with the defeat and death of their parents, the fate of the children was sealed; and in the views of ancient conquerors it was, in a sense, merciful to destroy the children instead of abandoning them to a fate of starvation or something worse. Ancient armies had no medical corps, or battalion of nurses, to take care of the infant children of their slaughtered enemies!

It was indeed a long and terrible trail of blood and suffering that was initiated by our ancestors in Eden who failed to honor God's Word regarding the "forbidden fruit"

Barnes' Notes on the Whole Bible

O daughter of Babylon - That is, Babylon itself; the city of Babylon. On the word “daughter” as thus used, see the notes at Isaiah 1:8.

Who art to be destroyed - Certainly to be destroyed; of whose destruction there are fixed and absolute prophecies. See the notes at Isaiah 13:19-22.

Happy shall he be that rewardeth thee as thou hast served us - Margin, that recompenseth unto thee thy deed which thou didst to us. Literally, “Happy shall he be who shall repay to thee the recompence which thou hast recompensed unto us.” The idea is, who shall repay thee for thy treatment of us; or, as we should say in common language, “Who shall pay thee back?” That is, he will be esteemed a fortunate man who is made the instrument of inflicting deserved punishment on a city so guilty and so cruel. He will acquire fame and honor by doing it; his name will be made known abroad and perpetuated among people. In fact, the name of Cyrus, who conquered Babylon, is among the names of the most celebrated of conquerors; and the manner in which he took Babylon and overthrew the government and kingdom, has given him a most eminent place among successful princes and conquerors.

Calvin's Commentary on the Bible

8.O daughter of Babylon ⁽¹⁸⁷⁾ laid waste! The Psalmist discerns the coming judgment of God, though not yet apparent, by the eye of faith, as the Apostle well calls faith “the beholding of things not seen.” (Hebrews 11:1.) Incredible as it might appear that any calamity should overtake so mighty an empire as Babylon then was, and impregnable as it was generally considered to be, he sees in the glass of the Word its destruction and overthrow. He calls upon all God’s people to do the same, and by faith from the elevation of heaven’s oracles, to despise the pride of that abandoned city. If the divine promises inspire us with hope and confidence, and God’s Spirit attemper our afflictions to the rule of his own uprightness, we shall lift up our heads in the lowest depths of affliction to which we may be east down, and glory in the fact that it is well with us in our worst distresses, and that our enemies are devoted to destruction. In declaring those to be happy who should pay back vengeance upon the Babylonians, he does not mean that the service done by the Medes and Persians, in itself met with the approbation of God; ⁽¹⁸⁸⁾ for they were actuated in the war by ambition, insatiable covetousness, and unprincipled rivalry; but he declares that a war which was carried on in a manner under God’s auspices, should be crowned with success. As God had determined to punish Babylon, he pronounced a blessing upon Cyrus and Darius, while on the other hand Jeremiah (Jeremiah 48:10) declares those cursed who should do the work of the Lord negligently, that is, fail in strenuously carrying out the work of desolation and destruction, to which God had called them as his hired executioners. It may seem to savor of cruelty, that he should wish the tender and innocent infants to be dashed and mangled upon the stones, but he does not speak under the impulse of personal feeling, and only employs words which God had himself authorized, so that this is but the declaration of a just judgment, as when our Lord says,

“With what measure ye mete, it shall be measured to you again.” (Matthew 7:2.)

Isaiah (Isaiah 13:16) had issued a special prediction in reference to Babylon, which the Psalmist has doubtless here in his eye — “Behold God has sharpened the iron, and bent the bows; he sends forth the Medes and Persians, which shall not regard silver and gold; they shall thirst for blood only,” etc.

(187) Daughter of Babylon denotes the inhabitants of the Babylonish empire. The inhabitants of a city or kingdom are frequently spoken of in Scripture as its daughter. (See Psalms 45:13; Isaiah 47:1; Zechariah 9:9.)

(188) “Il n’entend pas que le service des Perses et Medes ait este agreable a Dieu,” etc. — 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

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

3. Hatred for enemies 137:7-9

Dr. Constable's Expository Notes

He also prayed that the Babylonians would experience destruction similar to the one they had inflicted on the Israelites (cf. Isaiah 13:16). Evidently during the destruction of Jerusalem, the Babylonian soldiers mercilessly killed young Jewish children. Psalms 137:8 a should read, "O Daughter of Babylon, doomed to destruction" (NIV). God had promised to curse those who cursed Abraham’s descendants (Genesis 12:3). From the viewpoint of the victors over Babylon, the Persians, the fall of Babylon would be a blessing.

"It is an act of profound faith to entrust one’s most precious hatreds to God, knowing they will be taken seriously." [Note: Brueggemann, p. 77.]

Believers who experience God’s discipline for their sins may feel great sorrow. Sometimes discipline cuts us off from the blessings of corporate worship and the joy it brings. It is always appropriate to ask God to remain faithful to His promises.

Gill's Exposition of the Whole Bible

O daughter of Babylon, who art to be destroyed,.... By the determinate counsel and decree of God, and according to divine predictions; see Jeremiah 50:1; so mystical Babylon, antichrist, and the man of sin, who therefore is called the son of perdition, 2 Thessalonians 2:3; because appointed to destruction, and shall certainly go into it,

Revelation 17:8; or "O thou destroyer", as the Targum, which paraphrases it thus,

"Gabriel, the prince of Zion, said to the Babylonish nation that spoileth or destroyeth;''

which is true of literal Babylon, called the destroying mountain,

Jeremiah 51:25; and of mystical Babylon, the destroyer both of the bodies and souls of men, Revelation 11:18;

happy [shall he be] that rewardeth thee as thou hast served us; meaning Darius the Mede, as Kimchi; or rather, or however who must be added, Cyrus the Persian, as R. Obadiah; who were ordered by the Lord to retaliate her, and do as she had done to others, Jeremiah 50:15; and in so doing pronounced happy, being the Lord's shepherd, raised up in righteousness to perform his pleasure, Isaiah 44:28; and here wished success by the godly Jews. In like manner the Christian princes will reward mystical Babylon, and be the happy instruments of her ruin,

Revelation 18:6.

Henry's Complete Commentary on the Bible

      7 Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.   8 O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us.   9 Happy shall he be, that taketh and dasheth thy little ones against the stones.

      The pious Jews in Babylon, having afflicted themselves with the thoughts of the ruins of Jerusalem, here please themselves with the prospect of the ruin of her impenitent implacable enemies; but this not from a spirit of revenge, but from a holy zeal for the glory of God and the honour of his kingdom.

      I. The Edomites will certainly be reckoned with, and all others that were accessaries to the destruction of Jerusalem, that were aiding and abetting, that helped forward the affliction (Zechariah 1:15) and triumphed in it, that said, in the day of Jerusalem, the day of her judgment, "Rase it, rase it to the foundations; down with it, down with it; do not leave one stone upon another." Thus they made the Chaldean army more furious, who were already so enraged that they needed no spur. Thus they put shame upon Israel, who would be looked upon as a people worthy to be cut off when their next neighbours had such an ill-will to them. And all this was a fruit of the old enmity of Esau against Jacob, because he got the birthright and the blessing, and a branch of that more ancient enmity between the seed of the woman and the seed of the serpent: Lord, remember them, says the psalmist, which is an appeal to his justice against them. Far be it from us to avenge ourselves, if ever it should be in our power, but we will leave it to him who has said, Vengeance is mine. Note, Those that are glad at calamities, especially the calamities of Jerusalem, shall not go unpunished. Those that are confederate with the persecutors of good people, and stir them up, and set them on, and are pleased with what they do, shall certainly be called to an account for it against another day, and God will remember it against them.

      II. Babylon is the principal, and it will come to her turn too to drink of the cup of tremblings, the very dregs of it (Psalms 137:8; Psalms 137:9): O daughter of Babylon! proud and secure as thou art, we know well, by the scriptures of truth, thou art to be destroyed, or (as Dr. Hammond reads it) who art the destroyer. The destroyers shall be destroyed, Revelation 13:10. And perhaps it is with reference to this that the man of sin, the head of the New-Testament Babylon, is called a son of perdition,2 Thessalonians 2:3. The destruction of Babylon being foreseen as a sure destruction (thou art to be destroyed), it is spoken of, 1. As a just destruction. She shall be paid in her own coin: "Thou shalt be served as thou hast served us, as barbarously used by the destroyers as we have been by thee," See Revelation 18:6. Let not those expect to find mercy who, when they had power, did not show mercy. 2. As an utter destruction. The very little ones of Babylon, when it is taken by storm, and all in it are put to the sword, shall be dashed to pieces by the enraged and merciless conqueror. None escape if these little ones perish. Those are the seed of another generation; so that, if they be cut off, the ruin will be not only total, as Jerusalem's was, but final. It is sunk like a millstone into the sea, never to rise. 3. As a destruction which should reflect honour upon the instruments of it. Happy shall those be that do it; for they are fulfilling God's counsels; and therefore he calls Cyrus, who did it, his servant, his shepherd, his anointed (Isaiah 44:28; Isaiah 45:1), and the soldiers that were employed in it his sanctified ones,Isaiah 13:3. They are making way for the enlargement of God's Israel, and happy are those who are in any way serviceable to that. The fall of the New-Testament Babylon will be the triumph of all the saints, Revelation 19:1.