Psalm Chapter 137

What is the meaning of Psalm 137?

Introduction to Psalm 137

Psalm 137 stands as one of the most emotionally raw and haunting songs in the Psalter, capturing the anguish of the Jewish people during their Babylonian exile. This powerfully evocative lament gives voice to the deep pain of displacement and the burning desire for justice that consumed the exiled community. Written from the perspective of those who witnessed Jerusalem’s destruction and were forcibly relocated to Babylon, this psalm wrestles with questions of faith, cultural identity, and the challenge of maintaining spiritual devotion in a foreign land.

The psalm’s memorable opening lines, “By the rivers of Babylon, there we sat down, yea, we wept,” have resonated through the centuries with displaced peoples and all who have experienced profound loss. Its raw honesty in expressing both grief and the desire for retribution has made it a source of both comfort and controversy, challenging readers to grapple with themes of suffering, memory, and divine justice.

Context of Psalm 137

This psalm emerges from the historical context of the Babylonian exile, following the destruction of Jerusalem and the Temple by Nebuchadnezzar in 586 BCE. The event, prophesied by figures like Jeremiah and Ezekiel, marked a pivotal moment in Jewish history when the people’s understanding of their relationship with God underwent a profound transformation. The exile forced them to maintain their faith and identity without the central institutions of Temple worship and sacrificial system.

Within the broader context of the Psalter, Psalm 137 belongs to Book V (Psalms 107-150), which largely deals with themes of restoration and hope. However, this particular psalm stands out for its unflinching portrayal of the exile’s emotional and spiritual trauma. It serves as a bridge between the pre-exilic psalms of confidence in Zion’s inviolability and the post-exilic psalms that wrestle with national restoration and renewed faith.

The psalm’s placement also points forward to the prophetic promises of restoration, particularly those found in Isaiah 40:1-2 and Jeremiah 29:10-14. These passages assure the exiles that their period of punishment will end and God will restore them to their land, a hope that sustains them through their present suffering.

Ancient Key Word Study

• נַהֲרוֹת (naharot) – “rivers”: This plural form specifically refers to the network of rivers and canals in Babylon, including the Euphrates and Tigris. The word carries connotations of both natural boundaries and life-giving water, creating a poignant contrast with the distant Jerusalem.
• בָּכִינוּ (bakhinu) – “we wept”: This intense form of weeping implies not just tears but sustained mourning. The same root is used in Jeremiah 31:15 describing Rachel weeping for her children, connecting personal and national grief.
• צִיּוֹן (Tzion) – “Zion”: More than just a geographical location, this term embodies the spiritual and national identity of Israel. It represents God’s chosen dwelling place and the center of Jewish worship and culture.
• שִׁיר (shir) – “song”: Used here in the context of “songs of Zion,” this word typically denotes songs of joy and praise, making its appearance in this context of forced performance particularly painful.
• זְכֹר (z’khor) – “remember”: This imperative form carries deep theological significance, calling on God to act based on His covenant faithfulness. It’s not merely recalling but actively engaging with memory.
• תַּעֲרֶה (ta’areh) – “laid bare”: This unusual term, used in reference to Jerusalem’s foundation, creates a vivid image of complete destruction, suggesting the city was stripped down to its very foundations.
• אַשְׁרֵי (ashrei) – “blessed”: Ironically used here to pronounce blessing on those who would enact revenge, this word typically begins psalms of praise, creating a stark contrast with its usual usage.
• סֶלַע (sela) – “rock”: Used metaphorically for the cruel act of dashing children, this word also recalls the strength and security of God often described as Israel’s Rock, creating a haunting contrast.

Compare & Contrast

• Verse 1’s “By the rivers of Babylon” could have been expressed as “In the land of our enemies,” but the specific mention of rivers creates a powerful image of the exiles’ geographic and spiritual displacement. The flowing waters serve as a constant reminder of their distance from Jerusalem.
• The phrase “we hung our harps” in verse 2 could have been simply “we stopped singing,” but the physical act of hanging instruments pictures a deliberate suspension of joy, suggesting both protest and deep mourning.
• Verse 3’s “required of us mirth” could have been “asked us to sing,” but the Hebrew word שִׂמְחָה (simcha) emphasizes the cruel irony of demanding joy from the heartbroken.
• The oath formula in verses 5-6 could have been a simple promise, but the self-imprecatory format (“may my right hand forget”) emphasizes the depth of commitment to Jerusalem’s memory.
• The call for remembrance in verse 7 uses the imperative זְכֹר rather than a simple statement, emphasizing the urgency of divine justice.
• The blessing pronounced on Babylon’s destroyer in verses 8-9 uses the formal אַשְׁרֵי structure typically reserved for righteous acts, creating a stark theological tension.

Psalm 137 Unique Insights

The psalm’s structure reflects the Jewish practice of facing Jerusalem during prayer, as seen in Daniel 6:10. The exiles’ physical positioning by the rivers, while remembering Zion, suggests this liturgical orientation. Rabbi David Kimchi (Radak) notes that this practice became formalized during the exile as a way of maintaining spiritual connection with the Holy City.

The mention of hanging harps on willows carries deep symbolism in Jewish thought. The willow, one of the four species used during Sukkot, represents the mouth in Midrashic interpretation. The act of hanging instruments on willows thus becomes a powerful metaphor for the silence of praise in exile, reflecting the spiritual crisis of maintaining faith without the Temple’s sacrificial system.

The psalm’s imprecatory conclusion, while disturbing to modern readers, reflects ancient Near Eastern treaty curses and the principle of measure-for-measure justice (middah k’neged middah). The Targum interprets these verses as prophetic rather than vindictive, seeing them as a declaration of God’s ultimate justice rather than personal vengeance.

The repeated emphasis on remembrance (זָכַר) throughout the psalm connects to the Jewish concept of זִכָּרוֹן (zikkaron), where memory becomes an active force in shaping present reality and future hope. This understanding later influenced the development of Christian liturgical remembrance, particularly in the Eucharist.

Psalm 137 Connections to Yeshua

The profound sense of abandonment and exile expressed in this psalm finds its ultimate resolution in the Messiah Yeshua, who experienced the ultimate exile on the cross, crying out “My God, my God, why have you forsaken me?” (Matthew 27:46). His experience of rejection and suffering transforms our understanding of exile from a purely punitive experience to one that can lead to redemption.

The psalm’s themes of remembrance and longing for restoration are fulfilled in Yeshua’s promise to prepare a place for His people (John 14:2-3) and His establishment of the New Jerusalem (Revelation 21:2). The exile’s end comes not through physical violence but through the Messiah’s sacrificial love, transforming the psalm’s cry for justice into a promise of redemption.

Psalm 137 Scriptural Echoes

This psalm resonates deeply with Jeremiah’s prophecies, particularly Jeremiah 29:4-14, which provides divine instruction for life in exile. The prophet’s promise of restoration after seventy years offers hope beyond the raw emotion of Psalm 137.

The theme of divine remembrance echoes throughout Scripture, from God remembering Noah (Genesis 8:1) to His remembrance of His covenant with Abraham (Exodus 2:24). This motif finds ultimate fulfillment in the New Covenant promise of Jeremiah 31:31-34.

The concept of Zion as God’s dwelling place connects to numerous psalms and prophetic texts, particularly Psalm 48 and Isaiah 2:2-4, pointing forward to the ultimate restoration promised in Revelation 21-22.

Psalm 137 Devotional

In our own moments of displacement and loss, this psalm teaches us the importance of honest lament before God. Just as the exiles poured out their raw emotions, we too can bring our unfiltered grief and anger to our Heavenly Father, trusting in His compassion and justice.

The psalm challenges us to consider what it means to sing the Lord’s song in a foreign land. In a world increasingly hostile to faith, how do we maintain our spiritual identity and joy? Like the exiles, we must find ways to preserve our devotion while engaging with the culture around us.

The strong emotions expressed in this psalm remind us that God can handle our darkest thoughts and feelings. Rather than suppressing difficult emotions, we can bring them to Him in prayer, trusting that He will transform our pain through His redemptive purposes.

Did You Know

• The rivers mentioned in verse 1 likely include not only the Euphrates and Tigris but also the network of canals that characterized ancient Babylon, where many Jewish communities were settled.
• Archaeological evidence from Babylon confirms that many Jewish exiles were settled in communities along these waterways, where they maintained their cultural identity and developed new forms of worship without the Temple.
• The phrase “remember Jerusalem” became a central element in Jewish wedding ceremonies, with the breaking of the glass symbolizing continued mourning for Jerusalem’s destruction.
• The willows mentioned in verse 2 were likely Euphrates Poplar (Populus euphratica), commonly found along Babylonian waterways, not the weeping willows often depicted in artistic representations.
• The demand for “songs of Zion” suggests that the Babylonians were aware of Jerusalem’s reputation for musical excellence, particularly in Temple worship.
• The phrase “daughter of Babylon” follows a common Hebrew idiom representing both the city and its inhabitants, similar to “daughter of Zion” for Jerusalem.
• The psalm’s final verses reflect common ancient Near Eastern treaty curses, where victors would often proclaim similar fates upon their enemies’ children.
• This psalm has historically been recited at the Jewish fast of Tisha B’Av, commemorating the destruction of both Temples.
• The psalm influenced numerous literary works, including Lord Byron’s “By the Rivers of Babylon We Sat Down and Wept” and Verdi’s opera “Nabucco.”