Psalms 136:1

ve a general loose to their grief. Some of the Babylonians, who probably attended such meetings for the sake of the music, being present at the time here specified, desired them to sing one of Zion's songs: this is affectingly told. Verse 3 They that carried us away captive required of us a song - This was as unreasonable as it was insulting. How could they who had reduced us to slavery, and dragged us in chains from our own beautiful land and privileges, expect us to sing a sacred ode to please them, who were enemies both to us and to our God? And how could those who wasted us expect mirth from people in captivity, deprived of all their possessions, and in the most abject state of poverty and oppression? Verse 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. Verse 5 If I forget thee, O Jerusalem - Such conduct would be, in effect, a renunciation of our land a tacit acknowledgment that we were reconciled to our bondage; a concession that we were pleased with our captivity, and could profane holy ordinances by using them as means of sport or pastime to the heathen. No: Jerusalem! we remember thee and thy Divine ordinances: and especially thy King and our God, whose indignation we must bear, because we have sinned against him. Let my right hand forget - Let me forget the use of my right hand. Let me forget that which is dearest and most profitable to me; and let me lose my skill in the management of my harp, if I ever prostitute it to please the ungodly multitude or the enemies of my Creator! Verse 6 Let my tongue cleave - Let me lose my voice, and all its powers of melody; my tongue, and all its faculty of speech; my ear, and its discernment of sounds; if I do not prefer my country, my people, and the ordinances of my God, beyond all these, and whatever may constitute the chiefest joy I can possess in aught else beside. This is truly patriotic, truly noble and dignified. Such sentiments can only be found in the hearts and mouths of those slaves whom the grace of God has made free. Verse 7 Remember - the children of Edom - It appears from Jer 12:6; Jer 25:14; Lam 4:21, Lam 4:22; Eze 25:12; Oba 1:11-14; that the Idumeans joined the army of Nebuchadnezzar against their brethren the Jews; and that they were main instruments in rasing the walls of Jerusalem even to the ground. Verse 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. Verse 9 Happy - that taketh and dasheth thy little ones - That is, So oppressive hast thou been to all under thy domination, as to become universally hated and detested; so that those who may have the last hand in thy destruction, and the total extermination of thy inhabitants, shall be reputed happy - shall be celebrated and extolled as those who have rid the world of a curse so grievous. These prophetic declarations contain no excitement to any person or persons to commit acts of cruelty and barbarity; but are simply declarative of what would take place in the order of the retributive providence and justice of God, and the general opinion that should in consequence be expressed on the subject; therefore praying for the destruction of our enemies is totally out of the question. It should not be omitted that the Chaldee considers this Psalm a dialogue, which it thus divides: - The three first verses are supposed to have been spoken by the psalmist, By the rivers, etc. The Levites answer from the porch of the temple, in Psa 137:4, How shall we sing, etc. The voice of the Holy Spirit responds in Psa 137:5, Psa 137:6, If I forget thee, etc. Michael, the prince of Jerusalem, answers in Psa 137:7, Remember, O Lord, etc. Gabriel, the prince of Zion, then addresses the destroyer of the Babylonish nation, in Psa 137:8, Psa 137:9, Happy shall be he that rewardeth thee, etc. To slay all when a city was sacked, both male and female, old and young, was a common practice in ancient times. Homer describes this in words almost similar to those of the psalmist: - Υἱας τ' ολλυμενους, ἑλκυσθεισας τε θυγατρας, Και θαλαμους κεραΐζομενους, και νηπια τεκνα Βαλλομενα προτι γαιῃ

Exhortations to Thanksgiving. 1 O give thanks unto the Lord ; for he is good: for his mercy endureth for ever. 2 O give thanks unto the God of gods: for his mercy endureth for ever. 3 O give thanks to the Lord of lords: for his mercy endureth for ever. 4 To him who alone doeth great wonders: for his mercy endureth for ever. 5 To him that by wisdom made the heavens: for his mercy endureth for ever. 6 To him that stretched out the earth above the waters: for his mercy endureth for ever. 7 To him that made great lights: for his mercy endureth for ever: 8 The sun to rule by day: for his mercy endureth for ever: 9 The moon and stars to rule by night: for his mercy endureth for ever. The duty we are here again and again called to is to give thanks, to offer the sacrifice of praise continually, not the fruits of our ground or cattle, but the fruit of our lips, giving thanks to his name, Heb. xiii. 15 . We are never so earnestly called upon to pray and repent as to give thanks; for it is the will of God that we should abound most in the most pleasant exercises of religion, in that which is the work of heaven. Now here observe, 1. Whom we must give thanks to—to him that we receive all good from, to the Lord, Jehovah, Israel's God ( v. 1 ), the God of gods, the God whom angels adore, from whom magistrates derive their power, and by whom all pretended deities are and shall be conquered ( v. 2 ), to the Lord of lords, the Sovereign of all sovereigns, the stay and supporter of all supports; v. 3 . In all our adorations we must have an eye to God's excellency as transcendent, and to his power and dominion as incontestably and uncontrollably supreme. 2. What we must give thanks for, not as the Pharisee that made all his thanksgivings terminate in his own praise ( God, I thank thee, that I am so and so), but directing them all to God's glory. (1.) We must give thanks to God for his goodness and mercy ( v. 1 ): Give thanks to the Lord, not only because he does good, but because he is good (all the streams must be traced up to the fountain), not only because he is merciful to us, but because his mercy endures for ever, and will be drawn out to those that shall come after us. We must give thanks to God, not only for that mercy which is now handed out to us here on earth, but for that which shall endure for ever in the glories and joys of heaven. (2.) We must give God thanks for the instances of his power and wisdom. In general ( v. 4 ), he alone does great wonders. The contrivance is wonderful, the design being laid by infinite wisdom; the performance is wonderful, being put in execution by infinite power. He alone does marvellous things; none besides can do such things, and he does them without the assistance or advice of any other. More particularly, [1.] He made the heavens, and stretched them out, and in them we not only see his wisdom and power, but we taste his mercy in their benign influences; as long as the heavens endure the mercy of God endures in them, v. 5 . [2.] He raised the earth out of the waters when he caused the dry land to appear, that it might be fit to be a habitation for man, and therein also his mercy to man still endures ( v. 6 ); for the earth hath he given to the children of men, and all its products. [3.] Having made both heaven and earth, he settled a correspondence between them, notwithstanding their distance, by making the sun, moon, and stars, which he placed in the firmament of heaven, to shed their light and influences upon this earth, v. 7-9 . These are called the great lights because they appear so to us, for otherwise astronomers could tell us that the moon is less than many of the stars, but, being nearer to the earth, it seems much greater. They are said to rule, not only because they govern the seasons of the year, but because they are useful to the world, and benefactors are the best rulers, Luke xxii. 25 . But the empire is divided, one rules by day, the other by night (at least, the stars ), and yet all are subject to God's direction and disposal. Those rulers, therefore, which the Gentiles idolized, are the world's servants and God's subjects. Sun, stand thou still, and thou moon.