1U řek babylonských — tam jsme sedávali a plakali, když jsme vzpomínali na Sijón. 2Své lyry jsme tam věšeli na topoly, 3neboť tam se nás naši věznitelé ptali na slova písní, naši trýznitelé chtěli, abychom se radovali: Zazpívejte nám některé ze sijónských písní! 4Jak bychom mohli zpívat Hospodinovu píseň v cizí zemi? 5Jestli na tebe zapomenu, Jeruzaléme, ať na mě zapomene má pravice. 6Ať mi jazyk přilne k patru, jestliže si tě nebudu připomínat, jestliže nebudu považovat Jeruzalém za vrchol své radosti. 7Připomeň, Hospodine, synům Edómu den Jeruzaléma — jak říkali: Ničte, ničte jej až do základů! 8Dcero babylonská, budeš zničena — blahoslavený, kdo ti odplatí za to, cos nám způsobila. 9Blahoslavený, kdo vezme tvé děti a roztříští je o skálu.
Matthew Henry - Complete Commentary 1 We have here the daughter of Zion covered with a cloud, and dwelling with the daughter of Babylon; the people of God in tears, but sowing in tears. Observe,
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 29:5), 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 1:3), others by the
river Ulai, Dan 8:2. 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 3:28,
Lam 3:29. 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 1:7.
Jerusalem remembered, in the days of her misery, all her pleasant things which she had in the days of old, Pss 42:4. 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,
Pss 102:13,
Pss 102:14. 4. They laid by their instruments of music (
Pss 137:2):
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 22:12), 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 8:10. 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 24:15,
Isa 24:16.
II. The abuses which their enemies put upon them when they were in this melancholy condition,
Pss 137:3. 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 1:7.
III. The patience wherewith they bore these abuses,
Pss 137:4. 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,
Pss 39:1,
Pss 39:2. 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,
Pss 137:5,
Pss 137:6. 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 ann 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.
7 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 1:15) 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 (
Pss 137:8,
Pss 137:9):
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,
Revel 13:10. 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, 2Thes 2:3. 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
Revel 18:6. 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 44:28;
Isa 45:1), and the soldiers that were employed in it his
sanctified ones, Isa 13:3. 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,
Revel 19:1.
