Psalm 137:4 Komentář

There are divers psalms which are thought to have been penned in the latter days of the Jewish church, when prophecy was near expiring and the canon of the Old Testament ready to be closed up, but none of them appears so plainly to be of a late date as this, which was penned when the people of God were captives in Babylon, and there insulted over by these proud oppressors; probably it was towards the latter end of their captivity; for now they saw the destruction of Babylon hastening on apace (Psa 137:8), which would be their discharge. It is a mournful psalm, a lamentation; and the Septuagint makes it one of the lamentations of Jeremiah, naming him for the author of it. Here I. The melancholy captives cannot enjoy themselves (Psa 137:1, Psa 137:2). II. They cannot humour their proud oppressors (Psa 137:3, Psa 137:4). III. They cannot forget Jerusalem (Psa 137:5, Psa 137:6). IV. They cannot forgive Edom and Babylon (Psa 137:7-9). In singing this psalm we must be much affected with the concernments of the church, especially that part of it that is in affliction, laying the sorrows of God's people near our hearts, comforting ourselves in the prospect of the deliverance of the church and the ruin of its enemies, in due time, but carefully avoiding all personal animosities, and not mixing the leaven of malice with our sacrifices.

INTRODUCTION TO PSALM 137 The occasion of this psalm was the captivity of the Jews in Babylon, and the treatment they met with there; either as foreseen, or as now endured. Aben Ezra ascribes this psalm to David; and so the Syriac version, which calls it, "a psalm of David; the words of the saints, who were carried captive into Babylon.'' The Septuagint, Vulgate Latin, and Ethiopic versions, make it to be David's, and yet add the name of Jeremiah; and the Arabic version calls it David's, concerning Jeremiah: but, as Theodoret observes, Jeremiah was not carried into Babylon, but, after some short stay in or near Jerusalem, was forced away into Egypt; and could neither be the writer nor subject of this psalm: and though it might be written by David under a spirit of prophecy; who thereby might foresee and foretell the Babylonish captivity, and what the Jews would suffer in it; as the prophets Isaiah and Jeremiah did, many years before it came to pass; yet it seems rather to have been written by one of the captivity, either while in it, or immediately after it.

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, Psa 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, Mat 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 Psa 137:2. (c) "in terra peregina, sc. Dei", Muis, Michaelis.

Certainly not, friends and brethren—I still call you “brethren,” though your attitude is not brotherly—do not let us accept such a view. We must not be like fiery, unruly horses, throwing reason our rider and spitting out the bit of discretion that so usefully restrains us, and running wide of the turning post. Let us conduct our debates within our frontiers and not be carried away to Egypt or dragged off to Assyria. Let us not “sing the song of the Lord in a foreign land,” by which I mean before any and every audience, heathen or Christian, friend or foe, sympathetic or hostile: these keep all too close a watch on us, and they would wish that the spark of our dissensions might become a conflagration; they kindle it, they fan it, by means of its own draught they raise it to the skies, and without our knowing what they are up to, they make it higher than the flames of Babylon that blazed all around. Having no strength in their own teaching, they hunt for it in our weakness, and for this reason like flies settling on wounds, they settle on our misfortune—or should I say our mistakes? Let us be blind to our doings no longer, and let us not neglect the proprieties in these matters. If we cannot resolve our disputes outright, let us at least make this mutual concession, to utter spiritual truths with the restraint due to them, to discuss holy things in a holy manner and not be broadcast to profane hearing what is not to be divulged.

"Those" then "who have led us captive," the devil and his angels, when have they spoken unto us: "Sing us one of the songs of Sion"? What answer we? Babylon bears you, Babylon contains you, Babylon nourishes you, Babylon speaks by your mouth, you know not to take in save what glitters for the present, you know not how to meditate on things of eternity, you take not in what you ask. "How shall we sing the Lord's song in a strange land?" [Psalm 137:4]. Truly, brethren, so it is. Begin to wish to preach the truth in such measure as you know it, and see how needful it is for you to endure such mockers, persecutors of the truth, full of falsehood. Reply to them, when they ask of you what they cannot take in, and say in full confidence of your holy song, "How shall we sing the Lord's song in a strange land!"

The style of this Psalm resembles those of David in the former part of the book, presenting the usual complaint, prayer, and confident hope of relief. (Psa 140:1-13) evil man--Which of David's enemies is meant is not important.