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Commentary on Psalms 137 verses 1–6
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 (Eze 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, Psa 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, Psa 102:13, Psa 102:14. 4. They laid by their instruments of music (Psa 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, Amo 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, Psa 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, Psa 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, Psa 39:1, Psa 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, Psa 137:5, Psa 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.
But take heed how you dwell among them, O people of God, O body of Christ, O high-born band of wanderers (for your home is not here, but elsewhere), lest when you love them, strivest for their friendship, and fearest to displease such men, Babylon begin to delight you and thou forget Jerusalem. In fear then of this, see what the Psalmist subjoins, see what follows. "If I forget you, O Jerusalem" [Psalm 137:5], amid the speeches of those who hold me captive, amid the speeches of treacherous men, amid the speeches of men who ask with ill intent, asking, yet unwilling to learn....What then? "If I forget you, O Jerusalem, let my right hand forget me."
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SUMMARY
Psalms 137:5 is a profound and poignant oath of unwavering devotion to Jerusalem, voiced by the exiled Israelites enduring captivity in Babylon. This verse encapsulates a solemn commitment to remember their homeland and its profound spiritual significance, even amidst severe duress and displacement. The psalmist declares that should he ever forget Jerusalem, he would willingly suffer the catastrophic loss of his most vital skill and ability, powerfully symbolized by his right hand becoming useless. This declaration profoundly conveys the deep sorrow, enduring hope, and covenantal fidelity of a people yearning for restoration to their spiritual and physical center, emphasizing that the memory of Jerusalem is indispensable to their very identity and purpose.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 137:5 masterfully employs several potent literary devices to convey its profound emotional and spiritual weight. The verse functions primarily as a solemn Oath or Self-Imprecation, where the psalmist invokes a severe curse upon himself should he fail to uphold his fervent commitment. This powerful rhetorical device underscores the absolute sincerity, gravity, and non-negotiable nature of his vow. Personification is strikingly evident in the direct address, "O Jerusalem," which treats the city not as an inanimate place but as a beloved, living entity capable of being remembered or forgotten, thereby deepening the emotional and spiritual bond. Furthermore, the striking phrase "let my right hand forget her cunning" utilizes Metonymy, where the "right hand" stands in for the psalmist's skill, ability, livelihood, and even his very purpose in life. This metonymy is particularly poignant given the context of the exiled musicians who had hung up their harps, implying that the loss of their primary instrument of expression and their very means of existence would be a fate worse than death if it were due to forgetting their spiritual home. The entire verse, with its extreme consequence, is also a powerful example of Hyperbole, designed to emphatically underscore the paramount and indispensable importance of remembering Jerusalem.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 137:5 profoundly articulates the theological significance of memory, fidelity, and identity within the covenant relationship between God and His people. For the Israelites, remembering Jerusalem was not merely an act of nostalgic sentimentality; it was a deeply theological act of covenant faithfulness, a steadfast commitment to God's promises concerning Zion and His chosen people. This verse underscores that true devotion involves an unyielding focus on God's purposes and His dwelling place, even when physically separated, suffering, or facing existential threats. It speaks to the enduring hope for divine restoration and the unwavering conviction that spiritual identity is inextricably tied to God's sacred spaces and His immutable promises, rather than being dictated by immediate, adverse circumstances. The psalmist's willingness to sacrifice his most vital skill for the sake of remembrance powerfully illustrates the ultimate priority of God's kingdom and His city in the life of a believer, serving as a timeless reminder to hold fast to spiritual truths and priorities above all personal comfort or worldly gain.
REFLECTION AND APPLICATION
Psalms 137:5 presents a profound challenge to believers today, urging us to deeply examine the nature and depth of our own spiritual commitment and to identify what constitutes our "Jerusalem"—that central, non-negotiable aspect of our faith that, if forgotten or abandoned, would render our lives spiritually meaningless and ineffective. For contemporary believers, this "Jerusalem" often represents our intimate relationship with Jesus Christ, our unwavering commitment to the authority and truth of God's Word, or our fervent longing for the New Jerusalem, God's eternal dwelling place. In a world saturated with distractions, spiritual apathy, or even direct persecution, this verse calls us to cultivate an unwavering and passionate devotion to our spiritual priorities. It prompts us to engage in honest self-reflection: What is so foundational to my faith that to neglect or forget it would diminish my purpose, erode my identity, and hinder my spiritual effectiveness? How do I actively remember, prioritize, and pursue God's kingdom and His will in my daily life, especially when facing spiritual "exile" or periods of hardship and doubt? This psalm encourages a steadfastness that transcends fleeting circumstances, ensuring that our spiritual "right hand"—our gifts, talents, and service—remains skillful and purposefully oriented towards God's eternal city and His sovereign kingdom.
Questions for Reflection
FAQ
What does "forget her cunning" mean in this verse?
Answer: The phrase "forget her cunning" (an interpretive, yet accurate, rendering in the King James Version) refers to the right hand losing its skill, dexterity, or ability to perform its intended functions. In ancient cultures, the right hand was universally crucial for skilled labor, playing musical instruments, writing, craftsmanship, or engaging in combat. The psalmist's self-imprecation means that if he were to forget Jerusalem, he would willingly become utterly useless, unable to perform his most vital tasks, particularly those related to his craft or livelihood. It signifies a profound loss of purpose, effectiveness, and identity, powerfully highlighting how central the memory of Jerusalem was to his very existence and ability to function.
Why was Jerusalem so important to the psalmist in this context of exile?
Answer: Jerusalem was far more than just a geographical location; it was the spiritual, political, and covenantal heart of Israel. It was the City of David, the site of the sacred Temple—God's dwelling place—and the preeminent symbol of God's covenant with His people. For the exiled Israelites, Jerusalem represented their national identity, their heritage, their hope for restoration, and their direct connection to God's promises. To "forget" Jerusalem would be to abandon their covenant, their spiritual roots, and their longing for the fulfillment of God's redemptive plan. The psalmist's unwavering devotion reflects the profound theological and national significance of the city as the indispensable center of their faith and future.
Is this verse a literal curse, and how should believers understand such an imprecation today?
Answer: Yes, Psalms 137:5 is a self-imprecation, a solemn oath where the psalmist invokes a severe consequence upon himself if he were to forget Jerusalem. While it functions as a curse, it is primarily a powerful rhetorical device employed to express the absolute depth of his commitment and the paramount importance of Jerusalem. For believers today, such imprecations are not to be taken literally as models for personal curses or as a call to self-harm. Instead, they serve as powerful illustrations of the intensity of devotion and the gravity of spiritual priorities. This verse teaches us about the unwavering commitment we should have to God's kingdom, His truth, and His purposes, recognizing that spiritual forgetfulness or apathy concerning these foundational elements can indeed lead to a profound loss of spiritual effectiveness, purpose, and joy in our lives.
CHRIST-CENTERED FULFILLMENT
While Psalms 137:5 powerfully expresses the ancient Israelite's profound longing for the earthly city of Jerusalem, its deepest and most glorious fulfillment is found in Jesus Christ and the heavenly realities He inaugurates. The psalmist's intense devotion to Jerusalem foreshadows the ultimate and absolute allegiance due to Christ, who is the true spiritual center, the ultimate dwelling place of God, and the very foundation of God's people. Just as the exiles yearned for their physical city, believers now long for the New Jerusalem, which is not merely a physical city but a spiritual reality where God dwells in perfect communion with His redeemed people, made possible only through Christ's redemptive work. Our ultimate "Jerusalem" is found not in a geographical location, but in Christ Himself, our King, High Priest, and the Head of the Church. To "forget" Christ—to neglect our relationship with Him, His teachings, or His sacrifice—would mean spiritual death, utter meaninglessness, and eternal separation, a consequence infinitely more severe than the loss of any physical skill. Our "right hand" of spiritual ability, purpose, and effectiveness is only truly vital and fruitful when it is steadfastly fixed on Him, who is our life, our hope, and our eternal dwelling place. As citizens of heaven (see Philippians 3:20), our primary loyalty and unwavering devotion belong to Christ and His eternal kingdom, a kingdom that is not of this world (see John 18:36). He is the true Temple, the very presence of God among us (see John 2:19-21), and the one who promises to prepare an eternal place for us with Him (see John 14:1-3), ensuring that our ultimate home and spiritual focus is eternally secure in His saving grace.