Psalms 137:3

KJV

For there they that carried us away captive required of us a song; and they that wasted us [required of us] mirth, [saying], Sing us [one] of the songs of Zion.

KJV (with Strong's)

For there they that carried us away captive {H7617} required {H7592} of us a song {H1697}{H7892}; and they that wasted {H8437} us required of us mirth {H8057}, saying, Sing {H7891} us one of the songs {H7892} of Zion {H6726}.

Complete Jewish Bible

when those who had taken us captive asked us to sing them a song; our tormentors demanded joy from us -"Sing us one of the songs from Tziyon!"

Berean Standard Bible

for there our captors requested a song; our tormentors demanded songs of joy: “Sing us a song of Zion.”

American Standard Version

For there they that led us captive required of us songs, And they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.

Commentary

### SUMMARY
Psalms 137:3 vividly captures the profound anguish of the Jewish exiles in Babylon, depicting their captors' cruel and mocking demand for "songs of Zion." This verse encapsulates the deep spiritual and national humiliation experienced by a people forcibly removed from their homeland and sacred worship, highlighting the stark contrast between their profound sorrow and the oppressors' desire for entertainment derived from their sacred traditions.

### CONTEXT
* **Literary Context:** Psalms 137 opens with the exiles "by the rivers of Babylon," weeping as they remember Zion, their harps hung silent on willow trees, signaling their deep grief and inability to sing. Verse 3 directly follows this scene of profound sorrow, introducing the catalyst for their refusal to sing: the demand from their captors. The subsequent verse, [Psalms 137:4](/psalms/137-4 "Psalm 137:4 - How Can We Sing the LORD's Song?"), articulates the exiles' defiant and poignant question, "How shall we sing the LORD's song in a strange land?", which serves as their immediate response to the demand presented in verse 3. The psalm then escalates into a passionate imprecation against Babylon, underscoring the depth of their suffering and desire for justice.

* **Historical & Cultural Context:** The historical backdrop for Psalms 137 is the Babylonian Exile, a period following the destruction of Jerusalem and the First Temple in 586 BC by Nebuchadnezzar's forces. Thousands of Judeans were forcibly deported to Babylon, a foreign and pagan land, where they lived as captives for approximately seventy years, as prophesied in [Jeremiah 25:11](/jeremiah/25-11 "Jeremiah 25:11 - Seventy Years of Babylonian Captivity"). This was a time of immense national trauma, spiritual disorientation, and loss of identity. The demand for "songs of Zion" was likely not a genuine appreciation for Israelite music but a taunt, a cruel attempt to further humiliate and mock a conquered people by forcing them to perform their sacred worship songs for the entertainment of their oppressors. Such an act would have been a profound desecration of their faith and heritage.

* **Key Themes:** Psalms 137:3 contributes significantly to several key themes within the psalm and broader biblical narrative. It powerfully illustrates the theme of **Exile and Loss**, emphasizing the physical displacement and spiritual alienation of God's people. The demand for "mirth" in the midst of profound sorrow highlights the theme of **Oppression and Cruelty**, showcasing the dehumanizing tactics of the Babylonian captors. Furthermore, the verse implicitly introduces the theme of **Sanctity of Worship and Identity**, as the "songs of Zion" were not mere secular tunes but sacred hymns intrinsically tied to their covenant relationship with Yahweh and their identity as His chosen people, particularly in connection to the Temple and Jerusalem, as seen in passages like [Psalms 48:1-2](/psalms/48-1 "Psalm 48:1-2 - God's Greatness in Zion"). The refusal to sing, though not explicit in this verse, is foreshadowed by the very nature of the demand, setting the stage for the unyielding faithfulness expressed in [Psalms 137:4](/psalms/137-4 "Psalm 137:4 - The Impossibility of Singing in Exile").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **required (Hebrew, _shâʼal'_):** From H7592, meaning "to inquire; by implication, to request; by extension, to demand." In this context, it carries the strong sense of a forceful demand or imposition rather than a polite request. The captors were not asking permission but asserting their power over the exiles, compelling them to perform.
* **song (Hebrew, _shîyr'_):** From H7892, meaning "a song; abstractly, singing." This word refers to a general song, but in the phrase "songs of Zion," it specifically denotes sacred hymns associated with the worship of Yahweh in Jerusalem. The repetition of this word, first generally and then specifically, underscores the nature of the demand.
* **Zion (Hebrew, _Tsîyôwn'_):** From H6726, referring to "Tsijon (as a permanent capital), a mountain of Jerusalem; Zion." Zion is not merely a geographical location but a profound theological concept, representing the dwelling place of God, the spiritual and political capital of Israel, and the center of their worship. Its inclusion here emphasizes the sacred, national, and religious significance of the songs demanded.

#### Verse Breakdown
* **"For there they that carried us away captive required of us a song;":** This clause establishes the setting of the demand ("there," in Babylon) and identifies the perpetrators ("they that carried us away captive," referring to the Babylonians). It highlights the initial, perhaps more general, demand for musical entertainment from their subjugated people. The act of being "carried away captive" immediately evokes the trauma of forced displacement and loss of freedom.
* **"and they that wasted us [required of us] mirth, [saying], Sing us [one] of the songs of Zion.":** This second part intensifies the demand. "They that wasted us" (H8437, _tôwlâl_, meaning "an oppressor" or "causing to howl") further emphasizes the destructive and cruel nature of the captors. The demand shifts from a general "song" to "mirth" (H8057, _simchâh_, meaning "blithesomeness or glee, religious or festival joy") and specifically to "songs of Zion." This specifies the deeply offensive nature of the request: to perform sacred, joyful songs of their homeland and faith, which were intimately tied to their worship and national identity, in a foreign, pagan land, and in a context of profound sorrow and humiliation. The explicit command "Sing us [one] of the songs of Zion" underscores the direct and taunting nature of their oppressors.

#### Literary Devices
Psalms 137:3 masterfully employs several literary devices to convey its powerful message. **Irony** is central, as the captors demand "mirth" and "songs of Zion" from a people who are weeping and in deep sorrow, highlighting the profound disconnect between the oppressors' desires and the exiles' reality. This demand for joy in the midst of anguish is inherently cruel and serves to underscore the depth of the exiles' suffering. **Juxtaposition** is evident in the stark contrast between the exiles' profound grief (implied from previous verses and the context of captivity) and the Babylonians' callous demand for entertainment. This contrast amplifies the brutality of the oppressors and the vulnerability of the captives. Furthermore, **Symbolism** is powerfully at play with "songs of Zion." These are not just any songs; they symbolize the exiles' spiritual heritage, their covenant relationship with God, their national identity, and their longing for Jerusalem and the Temple. The demand to sing them in a foreign land, under duress, represents a profound desecration and an assault on their very identity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the theological tension between divine judgment and God's enduring covenant with His people. While the exile was a consequence of Israel's disobedience, the psalm simultaneously portrays the immense suffering and humiliation endured by the righteous remnant. The demand for "songs of Zion" highlights the sacredness of worship and the unique relationship between God and Israel, emphasizing that true worship cannot be coerced or trivialized for entertainment. It underscores the concept that genuine joy and praise flow from a heart connected to God's presence and covenant, not from external compulsion. This refusal to sing the Lord's song in a "strange land" (as stated in the subsequent verse) becomes an act of faithfulness, preserving the sanctity of their worship and their identity in exile, even when stripped of everything else. It points to the truth that God's people remain distinct, even in the most hostile environments.

* [Lamentations 1:1-3](/lamentations/1-1 "Lamentations 1:1-3 - Jerusalem's Desolation and Exile")
* [Nehemiah 1:3-4](/nehemiah/1-3 "Nehemiah 1:3-4 - Nehemiah's Grief for Jerusalem")
* [Isaiah 42:10-12](/isaiah/42-10 "Isaiah 42:10-12 - A New Song of Praise")

### REFLECTION AND APPLICATION
Psalms 137:3 offers a powerful lens through which to view suffering, identity, and the nature of true worship. In an age where authenticity is often compromised for performance, this verse reminds us that there are moments of profound grief and brokenness where "mirth" cannot be manufactured, and sacred things should not be profaned. It challenges us to consider what we hold sacred and how we protect it from trivialization or exploitation by a world that may not understand or respect its value. For those experiencing deep personal or communal sorrow, it validates the legitimacy of grief and the inability to "sing" when the heart is heavy. Yet, it also subtly points to the resilience of faith, as the very refusal to sing becomes an act of defiance and preservation of identity, holding onto the hope of future restoration and genuine joy in God's presence.

#### Questions for Reflection
* **In what ways might we be tempted to compromise the sacredness of our faith or worship for external approval or comfort?**
* **How does this verse challenge our understanding of "joy" and "mirth" in the context of suffering?**
* **What are the "songs of Zion" in our lives—the core beliefs, practices, or relationships that define our spiritual identity—and how do we protect them when under pressure?**
* **How can we validate and honor the grief of others, rather than demanding a superficial "mirth" from them?**

### FAQ
**What are the "songs of Zion" and why were they significant?**

Answer: The "songs of Zion" were sacred hymns and psalms sung in Jerusalem (Zion), often in the Temple, as part of Israel's worship of Yahweh. They celebrated God's kingship, His covenant faithfulness, the beauty and sanctity of Jerusalem as His dwelling place, and the joy of His presence. Examples include [Psalms 48](/psalms/48 "Psalm 48 - God's Greatness in Zion") and [Psalms 84](/psalms/84 "Psalm 84 - Longing for God's Courts"). Their significance lay in their intrinsic connection to Israel's national and religious identity, their covenant with God, and their expression of genuine worship. To sing them in a foreign, pagan land, under duress, would have been a profound act of desecration and a betrayal of their sacred meaning.

**Why was the demand for "mirth" particularly cruel?**

Answer: The demand for "mirth" (joy or gladness) was cruel precisely because it was made of a people in deep mourning and captivity. The exiles were sitting by the rivers of Babylon, weeping as they remembered Zion ([Psalms 137:1](/psalms/137-1 "Psalm 137:1 - By the Rivers of Babylon")). True joy, for them, was tied to their freedom, their homeland, and their unhindered worship of God. To demand forced entertainment, particularly sacred songs, from a people experiencing profound national humiliation and personal sorrow, was a taunt designed to mock their faith and further underscore their subjugation. It demonstrated a complete lack of empathy and a desire to exploit their pain.

### CHRIST-CENTERED FULFILLMENT
Psalms 137:3, with its poignant depiction of suffering and the desecration of sacred joy, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The exile of Israel foreshadows the deeper spiritual captivity of humanity to sin, from which only Christ can deliver. Just as the exiles longed for Zion, humanity longs for true home and peace, which is found in Christ, who is our ultimate [rest](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary"). The "songs of Zion," representing true worship and joy in God's presence, were silenced in exile, but in Christ, a new song of redemption is given to all who believe. He is the one who took on the ultimate "strange land" of human sin and suffering, enduring the ultimate taunt and mockery on the cross, as depicted in [Matthew 27:27-31](/matthew/27-27 "Matthew 27:27-31 - The Soldiers Mock Jesus"). Yet, through His sacrifice, He transformed the deepest sorrow into ultimate joy, offering true "mirth" that the world cannot give or take away ([John 16:22](/john/16-22 "John 16:22 - Your Joy No One Will Take From You")). The yearning for restoration expressed in the psalm is fully realized in Christ's kingdom, where believers, redeemed from every nation, sing a new song of praise to the Lamb ([Revelation 5:9-10](/revelation/5-9 "Revelation 5:9-10 - The New Song of Redemption")), no longer in a strange land, but dwelling in His eternal presence. He is the true Temple, the true Zion, where all genuine worship and everlasting joy reside.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 21:6

[As for] these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.

Lamentations 2:15

All that pass by clap [their] hands at thee; they hiss and wag their head at the daughter of Jerusalem, [saying, Is] this the city that [men] call The perfection of beauty, The joy of the whole earth?

Lamentations 2:16

All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed [her] up: certainly this [is] the day that we looked for; we have found, we have seen [it].

Micah 3:12

Therefore shall Zion for your sake be plowed [as] a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.

Psalms 65:1

¶ To the chief Musician, A Psalm [and] Song of David. Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed.

Revelation 14:1

¶ And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty [and] four thousand, having his Father's name written in their foreheads.

Revelation 14:3

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth.