TRV
Translation
King James Version
O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us.
Complete Jewish Bible
Daughter of Bavel, you will be destroyed! A blessing on anyone who pays you back for the way you treated us!
Berean Standard Bible
O Daughter of Babylon, doomed to destruction, blessed is he who repays you as you have done to us.
American Standard Version
O daughter of Babylon, that art to be destroyed, Happy shall he be, that rewardeth thee As thou hast served us.
World English Bible Messianic
Daughter of Babylon, doomed to destruction, he will be happy who rewards you, as you have served us.
Geneva Bible (1599)
O daughter of Babel, worthy to be destroyed, blessed shall he be that rewardeth thee, as thou hast serued vs.
Young's Literal Translation
O daughter of Babylon, O destroyed one, O the happiness of him who repayeth to thee thy deed, That thou hast done to us.
In the KJVVerse 16,231 of 31,102
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Commentary on Psalms 137 verses 7–9
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 (Zac 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 (Psa 137:8, Psa 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, Rev 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, Th2 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 Rev 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, Rev 19:1.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–9. Public domain.
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Origen of AlexandriaAD 253
AGAINST CELSUS 7:22
And in this way also the just give up to destruction all their enemies, which are their vices, so that they do not spare even the children, that is, the early beginnings and promptings of evil. In this sense also we understand the language of Psalm 137: “O daughter of Babylon, who is to be destroyed; happy shall he be that rewards you as you have served us; happy shall he be that takes and dashes your little ones against the stones.” For “the little ones” of Babylon (which signifies confusion) are those troublesome sinful thoughts that arise in the soul, and one who subdues them by striking, as it were, their heads against the firm and solid strength of reason and truth, is the person who “dashes the little ones against the stones”; and he is therefore truly blessed. God may therefore have commanded people to destroy all their vices utterly, even at their birth, without having enjoined anything contrary to the teaching of Christ. And he may himself have destroyed before the eyes of those who were “Jews inwardly” all the offspring of evil as his enemies. And, in like manner, those who disobey the law and word of God may well be compared with his enemies led astray by sin; and they may well be said to suffer the same fate as they deserve who have proved traitors to the truth of God.
Ambrose of MilanAD 397
Concerning Repentance 2.11.106
And David, pitying her, says, “O wretched daughter of Babylon.” Wretched indeed, as being the daughter of Babylon, when she ceased to be the daughter of Jerusalem. And yet he calls for a healer for her and says, “Blessed is he who shall take your little ones and dash them against the rock.” That is to say, shall dash all corrupt and filthy thoughts against Christ, who by his fear and his rebuke will break down all actions against reason, so as, if any one is seized by an adulterous love, to extinguish the fire, that he may by his zeal put away the love of a harlot and deny himself that he may gain Christ.
Augustine of HippoAD 430
Exposition on Psalm 137
Then he turns himself to her, "O daughter of Babylon, unhappy;" unhappy in your very exulting, your presumption, your enmity; "unhappy daughter of Babylon!" [Psalm 137:8]. The city is called both Babylon, and daughter of Babylon: just as they speak of "Jerusalem" and "the daughter of Jerusalem," "Sion" and "the daughter of Sion," "the Church" and "the daughter of the Church." As it succeeds the other, it is called "daughter;" as it is preferred before the other, it is called "mother." There was a former Babylon; did the people remain in it? Because it succeeds to Babylon, it is called daughter of Babylon. O daughter of Babylon, "unhappy" thou!...
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 137:8 stands as a raw and profound expression of the Jewish exiles' fervent desire for divine justice and retribution against Babylon, the nation responsible for their profound suffering and the catastrophic destruction of Jerusalem. This verse powerfully personifies Babylon as a "daughter" marked for utter devastation, pronouncing a striking beatitude upon anyone who would act as God's instrument to repay Babylon with the very measure of ruin and cruelty it inflicted upon God's covenant people. It masterfully captures the deep anguish, righteous indignation, and longing for vindication felt by a people who had endured immense oppression, reflecting an unwavering conviction in God's ultimate righteousness to perfectly balance the scales of justice in human history.
CONTEXT
Literary Context: Psalm 137 is a profoundly poignant lament within the Psalter, uniquely capturing the harrowing experiences of the Jewish exiles during their captivity in Babylon. The psalm commences with a vivid, sorrowful tableau of the exiles weeping by the rivers of Babylon, their harps hung silent, unable to sing the Lord's songs in a foreign land, a testament to their profound grief and displacement (Psalms 137:1-4). This deep sorrow is inextricably interwoven with an unwavering, almost sacred, devotion to Jerusalem, expressed through a solemn oath to remember their beloved homeland above all earthly joys (Psalms 137:5-6). The emotional trajectory of the psalm then shifts dramatically from lament and longing to a fierce imprecation, first against Edom for its treacherous complicity in Jerusalem's downfall (Psalms 137:7), and culminating in the intense, visceral cry for retribution against Babylon in verses 8 and 9. This progression masterfully illustrates the profound emotional and spiritual journey of a people moving from the depths of despair and homesickness to a fervent, righteous demand for divine judgment against their oppressors.
Historical & Cultural Context: The historical bedrock for Psalm 137 is the traumatic Babylonian Exile, a period initiated by the catastrophic destruction of Jerusalem and Solomon's Temple in 586 BC by Nebuchadnezzar II. The Judean populace was forcibly deported to Babylon, then a dominant Near Eastern empire renowned for its formidable military might, awe-inspiring architectural grandeur (like the Hanging Gardens and the Ishtar Gate), and pervasive polytheistic worship of deities such as Marduk. For the exiles, this period represented an unparalleled national and religious trauma, as they were brutally severed from their sacred land, their central place of worship, and their cherished covenantal way of life. The cultural context of the ancient Near East heavily influenced the psalm's language; it was common practice for victorious empires to impose severe penalties on the conquered, often involving widespread destruction, enslavement, and the desecration of defeated nations' gods and symbols. Thus, the psalm's explicit call for Babylon's destruction reflects not merely a personal wish but a deeply rooted ancient Near Eastern understanding of retributive justice (lex talionis), where the punishment was expected to mirror the crime, and the oppressor was believed to be destined for a similar fate to that which they inflicted. This was fundamentally a prophetic expectation, grounded in the unwavering belief that Yahweh, the sovereign God of Israel, would ultimately vindicate His people and judge the nations according to His perfect righteousness.
Key Themes: Psalms 137:8 profoundly contributes to several pivotal themes that permeate the Psalter and broader biblical literature, particularly within the prophetic books. Firstly, it powerfully underscores the theme of Divine Justice and Retribution, asserting an unshakeable belief that God, as the righteous sovereign, will not permit egregious injustice to stand unaddressed indefinitely. Babylon's actions—especially the brutal destruction of Jerusalem and the immense suffering inflicted upon God's covenant people—are unequivocally presented as deserving of a just recompense, aligning with the overarching biblical principle that nations, much like individuals, are held accountable by God for their deeds (Jeremiah 50:29). Secondly, the verse gives eloquent voice to the Cry of the Oppressed, articulating the raw pain, righteous anger, and deep longing for vindication experienced by those who endure profound injustice. This theme resonates powerfully with countless psalms of lament where the psalmist fervently appeals to God for divine intervention against wicked adversaries (e.g., Psalms 7:6 or Psalms 35:1). Finally, the verse powerfully touches upon the Consequences of National Pride and Cruelty, serving as a stark prophetic warning that empires founded upon oppression, violence, and hubris are ultimately destined for downfall. This message is consistently echoed throughout the prophetic books concerning various empires, including Babylon itself, in powerful oracles found in books like Jeremiah 50-51 and Isaiah 13-14.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 137:8 is rich in its use of literary devices, amplifying its emotional and theological impact. The verse begins with striking Personification, directly addressing Babylon as "O daughter of Babylon." This transforms the abstract empire into a tangible, almost human entity, making the subsequent pronouncement of judgment more immediate, intimate, and impactful. The core theological principle underpinning the verse is Retributive Justice, a concept deeply embedded in ancient Near Eastern legal and moral codes, often encapsulated by the principle of lex talionis. This is not merely a call for personal vengeance but a prophetic declaration that Babylon will receive a just and proportionate recompense for its actions, specifically "as thou hast served us." The language employed is profoundly Imprecatory, a form of prayer or declaration that fervently calls for divine judgment upon an enemy. While intensely raw and emotionally charged, it authentically reflects the unfiltered anguish of the oppressed and their unwavering trust that God will ultimately right all wrongs. Furthermore, the declaration of "happy [shall he be]" uses a profound form of Irony from a conventional human perspective, as it blesses an act of destruction. However, this apparent irony is perfectly resolved within the broader theological framework of divine justice, where the downfall and destruction of the wicked are seen not as acts of malice but as righteous acts that bring vindication, relief, and the restoration of moral order for the righteous.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 137:8, while expressing a raw and intense desire for retribution, aligns perfectly with a consistent and pervasive biblical theme: God's unwavering commitment to divine justice against nations that oppose His people and act with egregious wickedness. It powerfully underscores the conviction that God is utterly sovereign over all of history and will ultimately hold all earthly powers accountable for their deeds, particularly their treatment of the vulnerable and His covenant people. This psalm's imprecation is not a license for personal vengeance or human vindictiveness but rather a prophetic articulation of God's coming judgment, a profound trust that the Lord will indeed repay evil according to His perfect and righteous standards. It reflects a deep theological certainty that God's moral order will ultimately prevail, and those who sow destruction and oppression will inevitably reap the bitter fruits of their actions.
REFLECTION AND APPLICATION
For the modern reader, Psalms 137:8 offers a profound and unvarnished window into the universal human experience of suffering and the deeply ingrained yearning for justice in the face of profound injustice. It powerfully validates the intense emotional pain, righteous anger, and deep sense of betrayal that oppression can evoke, serving as a poignant reminder that God understands and fully acknowledges the cries of the afflicted. While the New Testament calls believers to a higher and transformative standard of love, radical forgiveness, and leaving vengeance ultimately to God, this psalm reminds us that divine justice is a real, necessary, and immutable component of God's perfect character and His sovereign governance of the world. It encourages us to trust implicitly that God, in His perfect timing and unfathomable wisdom, will ultimately bring perfect justice to all situations, repaying evil according to His righteous and holy standards. It also serves as a sobering and timeless warning against the insidious dangers of national pride, systemic cruelty, and the abuse of power, reminding us that no empire, nation, or power is beyond the reach of God's ultimate and inescapable judgment. Our call as believers is to fervently pray for justice, diligently work for righteousness in our spheres of influence, and ultimately trust in God's sovereign hand to bring about His perfect and redemptive will.
Questions for Reflection
FAQ
Is this verse promoting personal vengeance?
Answer: No, this verse is not promoting personal vengeance in the sense of individuals taking matters into their own hands or seeking personal retribution. Instead, it is a prophetic declaration and an imprecation—a prayer or statement expressing a fervent desire for God's righteous judgment to be executed against a nation (Babylon) that had committed egregious acts of cruelty, destruction, and oppression against God's covenant people. The "happy" one is understood to be an instrument of God's divine justice, not an individual acting out of personal spite or malice. The Old Testament often expresses the principle of divine retribution on a national scale, where God uses other nations as instruments of His judgment, as powerfully seen in prophecies against various empires throughout books like Isaiah and Jeremiah.
How does this verse relate to the concept of "an eye for an eye"?
Answer: This verse applies the ancient principle of lex talionis ("an eye for an eye," found in passages like Exodus 21:24) on a national, rather than individual, scale. It expresses the deep desire for Babylon to receive a punishment that is precisely proportionate to the suffering, destruction, and cruelty it inflicted upon Israel. The powerful phrase "as thou hast served us" directly invokes this idea of reciprocal justice, where the measure of destruction and violence Babylon dealt out will be returned to it. This concept of divine recompense is a common and recurring theme in prophetic literature concerning God's judgment on nations that oppress His people, such as in Jeremiah 50:29 where Babylon is explicitly told to be repaid "according to her work."
Does this psalm contradict the New Testament's emphasis on love and forgiveness?
Answer: While the New Testament clearly and unequivocally calls believers to love their enemies (Matthew 5:44) and to leave vengeance to the Lord (Romans 12:19), Psalm 137:8 must be understood within its specific historical and literary context. It reflects the raw, human cry for justice and vindication within the Old Testament covenant framework, expressing the profound pain and desire for God's righteous judgment felt by a people who had suffered immense and systemic injustice. It does not negate the New Testament's higher ethical call for individual believers, but rather highlights the consistent biblical truth that God is a God of perfect justice who will ultimately hold all accountable and right all wrongs, even if His timing and methods differ from human desires or expectations. It underscores that while personal vengeance is forbidden, divine justice is a certainty.
CHRIST-CENTERED FULFILLMENT
While Psalm 137:8 expresses a raw and intense desire for retributive justice against the earthly empire of Babylon, its ultimate Christ-centered fulfillment lies not in human vengeance, but in the perfect justice and redemptive work uniquely accomplished by Jesus Christ. The "happy" one who "rewardeth" Babylon finds its supreme archetype and ultimate expression in Christ, who, though not enacting physical destruction in His first coming, will assuredly return as the righteous and perfect Judge of all the earth (John 5:22). The "daughter of Babylon" can be profoundly understood as a powerful type and shadow of the world system in rebellion against God, a pervasive theme picked up with immense power and detail in the book of Revelation. There, "Babylon the Great" is depicted as the very epitome of spiritual harlotry, oppressive power, and rebellion against God, destined for ultimate and complete destruction at the hand of God Himself (Revelation 17:1-6 and Revelation 18:1-8). This final, divine judgment, however, is not merely punitive; it is an indispensable part of God's overarching plan to establish His eternal kingdom of perfect righteousness and enduring peace (Revelation 21:1-4). Thus, the psalmist's deep cry for justice, born out of profound suffering, finds its ultimate and glorious answer in Christ's final triumph over all evil, where He will perfectly balance the scales of justice, bring a definitive end to all oppression and wickedness, and usher in an era where righteousness dwells eternally, thereby fulfilling the deepest longings of the oppressed heart for a world made perfectly right.