Psalms 137:3

Il. lib. xxii., ver. 62. My heroes slain, my bridal bed o'erturned; My daughters ravished, and my city burned: My bleeding infants dashed against the floor; These I have yet to see; perhaps yet more. Pope. These excesses were common in all barbarous nations, and are only prophetically declared here. He shall be reputed happy, prosperous, and highly commendable, who shall destroy Babylon. Introduction The psalmist praises the Lord for his mercies to himself, Psa 138:1-3 . He foretells that the kings of the earth shall worship him, Psa 138:4 , Psa 138:5 . God's condescension to the humble, Psa 138:6 . The psalmist's confidence, Psa 138:7 , Psa 138:8 . The Hebrew and all the Versions attribute this Psalm to David, and it is supposed to have been made by him when, delivered from all his enemies, he was firmly seated on the throne of Israel. As the Septuagint and Arabic prefix also the names of Haggai and Zechariah, it is probable that it was used by the Jews as a form of thanksgiving for their deliverance from all their enemies, and their ultimate settlement in their own land, after Ahasuerus, supposed by Calmet to be Darius Hystaspes, had married Esther, before which time they were not peaceably settled in their own country. Verse 1 I will praise thee with my whole heart - I have received the highest favors from thee, and my whole soul should acknowledge my obligation to thy mercy. The Versions and several MSS. add יהוה Yehovah, "I will praise thee, O Lord," etc. Before the gods will I sing - נגד אלהים neged Elohim, "in the presence of Elohim;" most probably meaning before the ark, where were the sacred symbols of the Supreme Being. The Chaldee has, before the judges. The Vulgate, before the angels. So the Septuagint, Ethiopic, Arabic, and Anglo-Saxon. The Syriac, Before kings will I sing unto thee. This place has been alleged by the Roman Catholics as a proof that the holy angels, who are present in the assemblies of God's people, take their prayers and praises, and present them before God. There is nothing like this in the text; for supposing, which is not granted, that the word elohim here signifies angels, the praises are not presented to them, nor are they requested to present them before God; it is simply said, Before elohim will I sing praise unto Thee. Nor could there be need of any intermediate agents, when it was well known that God himself was present in the sanctuary, sitting between the cherubim. Therefore this opinion is wholly without support from this place. Verse 2 For thy loving-kindness - Thy tender mercy shown to me; and for the fulfillment of thy truth - the promises thou hast made. Thou hast magnified thy word above all thy name - All the Versions read this sentence thus: "For thou hast magnified above all the name of thy holiness," or, "thy holy name." Thou hast proved that thou hast all power in heaven and in earth, and that thou art true in all thy words. And by giving the word of prophecy, and fulfilling those words, thou hast magnified thy holy name above all things - thou hast proved thyself to be ineffably great. The original is the following: כי הגדלת על כל שמך אמרתך ki higdalta al col shimcha, imrathecha, which I think might be thus translated: "For thou hast magnified thy name and thy word over all," or, "on every occasion." Kennicott reads, "He preferred faithfulness to his promise to the attribute of his power." I believe my own translation to be nearest the truth. There may be some corruption in this clause. Verse 3 With strength in my soul - Thou hast endued my soul with many graces, blessings, and heavenly qualities. Verse 4 All the kings of the earth - Of the land: all the neighboring nations, seeing what is done for us, and looking in vain to find that any human agency was employed in the work, will immediately see that it was thy hand; and consequently, by confessing that it was thou, will give praise to thy name. Verse 5 They shall sing in the ways of the Lord - They shall admire thy conduct, and the wondrous workings of thy providence, if they should not even unite with thy people. Verse 6 Though the Lord be high - Infinitely great as God is, he regards even the lowest and most inconsiderable part of his creation; but the humble and afflicted man attracts his notice particularly. But the proud he knoweth afar off - He beholds them at a distance, and has them in utter derision. Verse 7 Though I walk in the midst of trouble - I have had such experience of thy mercy, that let me fall into whatsoever trouble I may, yet I will trust in thee. Thou wilt quicken me, though I were ready to die; and thou wilt deliver me from the wrath of my enemies. Verse 8 The Lord will perfect - Whatever is farther necessary to be done, he will do it. Forsake not the works of thine own hands - My body - my soul; thy work begun in my soul; thy work in behalf of Israel; thy work in the evangelization of the world; thy work in the salvation of mankind. Thou wilt not forsake these. Introduction A fine account of the omniscience of God, Psa 139:1-6 ; of his omnipresence, Psa 139:7-12 ; of his power and providence Psa 139:13-16 . The excellence of his purposes, Psa 139:17 , Psa 139:18 . His opposition to the wicked, Psa 139:19 , Psa 139:20 ; with whom the godly can have no fellowship, Psa 139:21 , Psa 139:22 . The title of this Psalm in the Hebrew is, To the chief Musician, or, To the Conqueror, A Psalm of David. The Versions in general follow the Hebrew. And yet, notwithstanding these testimonies, there appears internal evidence that the Psalm was not written by David, but during or after the time of the captivity, as there are several Chaldaisms in it. See Psa 139:2 , Psa 139:3 , Psa 139:7 , Psa 139:9 , Psa 139:19 , Psa 139:20 , collated with Dan 2:29 , Dan 2:30 ; Dan 4:16 ; Dan 7:28 ; some of these shall be noticed in their proper places. As to the author, he is unknown; for it does not appear to have been the work of David. The composition is worthy of him, but the language appears to be lower than his time. Concerning the occasion, there are many conjectures which I need not repeat, because I believe them unfounded. It is most probable that it was written on no particular occasion, but is a moral lesson on the wisdom, presence, providence, and justice of God, without any reference to any circumstance in the life of David, or in the history of the Jews. The Psalm is very sublime; the sentiments are grand, the style in general highly elevated, and the images various and impressive. The first part especially, that contains so fine a description of the wisdom and knowledge of God, is inimitable. Bishop Horsley's account of this Psalm is as follows: - "In the first twelve verses of this Psalm the author celebrates God's perfect knowledge of man's thoughts and actions; and the reason of this wonderful knowledge, viz., that God is the Maker of man. Hence the psalmist proceeds, in the four following verses, Psa 139:13-16 , to magnify God as ordaining and superin

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 ( Jer. xxix. 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 ( Ezek. i. 3 ), others by the river Ulai, Dan. viii. 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, Lam. iii. 28, 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, Lam. i. 7 . Jerusalem remembered, in the days of her misery, all her pleasant things which she had in the days of old, Ps. xlii. 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, Ps. cii. 13, 14 . 4. They laid by their instruments of music ( v. 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 ( Isa. xxii. 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 viii. 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, Isa. xxiv. 15, 16 . II. The abuses which their enemies put upon them when they were in this melancholy condition, v. 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, Lam. i. 7 . III. The patience wherewith they bore these abuses, v. 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, Ps. xxxix. 1, 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, v. 5, 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 an 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. The Sorrows of Captivity. 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

A song - Such songs as you used to sing in the temple of Zion.