Psalms 137:8

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

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 helped forward the affliction ( Zech. i. 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 ( v. 8, 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, Rev. xiii. 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 Thess. ii. 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 Rev. xviii. 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 ( Isa. xliv. 28 ; xlv. 1 ), and the soldiers that were employed in it his sanctified ones, Isa. xiii. 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, Rev. xix. 1 .

Happy - As being God's instrument to vindicate his honour, and execute his just judgments.