Psalms 137:8

KJV

O daughter of Babylon, who art to be destroyed; happy [shall he be], that rewardeth thee as thou hast served us.

KJV (with Strong's)

O daughter {H1323} of Babylon {H894}, who art to be destroyed {H7703}; happy {H835} shall he be, that rewardeth {H7999} thee as thou hast served {H1580}{H1576} 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.

Commentary

### SUMMARY
Psalms 137:8 is a powerful and stark expression of the exiles' fervent desire for divine justice and retribution against Babylon, the nation responsible for their suffering and the destruction of Jerusalem. It personifies Babylon as a "daughter" destined for destruction, pronouncing a blessing upon anyone who would repay Babylon with the same measure of devastation and cruelty that it inflicted upon God's people. This verse captures the raw anguish and longing for vindication felt by a people who had endured immense oppression, reflecting a deep-seated belief in God's ultimate righteousness to balance the scales of justice in history.

### CONTEXT
* **Literary Context:** Psalm 137 stands as a poignant lament within the Psalter, specifically reflecting the experiences of the Jewish exiles in Babylon. The psalm opens with a vivid scene of the exiles weeping by the rivers of Babylon, unable to sing the Lord's songs in a foreign land ([Psalms 137:1-4](/psalms/137-1 "Psalm 137:1-4 - The Exiles' Lament")). Their deep sorrow is intertwined with an unwavering devotion to Jerusalem, expressed through an oath to remember their homeland above all else ([Psalms 137:5-6](/psalms/137-5 "Psalm 137:5-6 - Devotion to Jerusalem")). The psalm then shifts from lament to an imprecation, first against Edom for its complicity in Jerusalem's downfall ([Psalms 137:7](/psalms/137-7 "Psalm 137:7 - Imprecation Against Edom")) and culminating in the intense desire for retribution against Babylon in verses 8-9. This progression highlights the profound emotional journey of the exiles, moving from grief and longing to a fierce cry for divine judgment against their oppressors.
* **Historical & Cultural Context:** The historical backdrop for Psalm 137 is the Babylonian Exile, which began with the destruction of Jerusalem and the Temple in 586 BC by Nebuchadnezzar II. The Judean population was forcibly deported to Babylon, a dominant empire known for its military might, grand architecture, and polytheistic worship. For the exiles, this period was one of profound national and religious trauma, as they were severed from their land, their temple, and their traditional way of life. The cultural context includes the practice of victors imposing severe penalties on the conquered, often involving widespread destruction and enslavement. The psalm's call for Babylon's destruction reflects the ancient Near Eastern understanding of retributive justice, where the punishment should fit the crime, and the oppressor would ultimately face a similar fate to that which they inflicted. This was not merely a personal wish but a prophetic expectation rooted in the belief that Yahweh, the God of Israel, would ultimately vindicate His people and judge the nations.
* **Key Themes:** Psalms 137:8 contributes significantly to several key themes pervasive in the Psalter and prophetic literature. Firstly, it underscores the theme of **Divine Justice and Retribution**, asserting a firm belief that God will not allow injustice to stand unaddressed. Babylon's actions, particularly the destruction of Jerusalem and the suffering of God's people, are seen as deserving of a just recompense, aligning with the broader biblical principle that nations, like individuals, are accountable to God for their deeds. Secondly, it expresses the **Cry of the Oppressed**, giving voice to the raw pain, anger, and longing for vindication experienced by those who suffer profound injustice. This theme resonates with numerous psalms of lament where the psalmist appeals to God for intervention against wicked adversaries (e.g., [Psalms 7:6](/psalms/7-6 "Psalm 7:6 - Arise, O Lord, in Your Anger") or [Psalms 35:1](/psalms/35-1 "Psalm 35:1 - Contend, O Lord, with those who contend with me")). Finally, the verse touches upon the **Consequences of National Pride and Cruelty**, serving as a prophetic warning that empires built on oppression and violence are destined for downfall, a message echoed throughout the prophetic books concerning various empires, including Babylon itself in books like [Jeremiah 50-51](/jeremiah/50 "Jeremiah 50-51 - Prophecy Against Babylon") and [Isaiah 13-14](/isaiah/13 "Isaiah 13-14 - Oracle Concerning Babylon").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Daughter (Hebrew, _bath'_):** From H1323, this term literally means "daughter" but is used here as a poetic personification. "O daughter of Babylon" refers to the city or empire of Babylon itself, emphasizing its collective identity and destiny. It can also imply a city's inhabitants or a characteristic of the city, here highlighting its destructive nature and impending fate.
* **Destroyed (Hebrew, _shâdad'_):** From H7703, this root means "to be burly," "powerful," and by implication, "to ravage," "spoil," or "lay waste." The participle "to be destroyed" indicates a state of utter devastation and ruin, emphasizing the complete and inevitable nature of Babylon's downfall. It mirrors the destruction Babylon itself inflicted.
* **Happy (Hebrew, _ʼesher'_):** From H835, this word denotes "happiness" or "blessedness." Its use here is striking, pronouncing a beatitude upon the one who will act as God's instrument of judgment against Babylon. It signifies a divinely approved state of well-being for fulfilling a righteous act of retribution according to God's will.
* **Rewardeth (Hebrew, _shâlam'_):** From H7999, this root means "to be safe," "completed," "to reciprocate," or "to make amends/repay." In this context, it refers to the act of repaying or requiting Babylon for its deeds. The phrase "as thou hast served us" uses the root H1580 (_gâmal_), meaning "to treat a person (well or ill), i.e., benefit or requite," and H1576 (_gᵉmûwl_), which means "treatment" or "requital." Together, these terms underscore the principle of exact retribution, where Babylon will receive precisely what it meted out.

#### Verse Breakdown
* **"O daughter of Babylon":** This is a powerful poetic address, personifying the mighty Babylonian empire as a female entity. This literary device makes the judgment more personal and vivid, setting the stage for a direct pronouncement of its fate. It evokes the image of a city or nation that, despite its power, is subject to divine decree.
* **"who art to be destroyed;":** This clause declares Babylon's inevitable future. The passive voice ("to be destroyed") implies that this destruction is not merely a human wish but a divinely ordained certainty, an act of God's judgment. It foreshadows the complete desolation that will befall the empire, mirroring the ruin it brought upon Jerusalem.
* **"happy [shall he be],":** This is a beatitude, a declaration of blessedness. It pronounces divine approval and favor upon the one who will execute the judgment against Babylon. This "happiness" is rooted in participation in God's righteous work of bringing justice to the oppressed.
* **"that rewardeth thee as thou hast served us.":** This final clause specifies the nature of the blessed act: to repay Babylon in kind. It invokes the principle of *lex talionis* – an eye for an eye – applied on a national scale. The "serving" here refers to Babylon's cruel and destructive actions against Israel, implying that the retribution will be a just and proportionate response to its oppression.

#### Literary Devices
The verse is rich in **Personification**, addressing Babylon directly as "O daughter of Babylon," which gives the city a human-like quality and makes the pronouncement of judgment more immediate and impactful. The central theme relies heavily on **Retributive Justice**, a concept deeply embedded in ancient Near Eastern legal and moral codes, often referred to as *lex talionis*. This is not a call for personal vengeance but a prophetic declaration that Babylon will receive a just recompense for its actions, specifically "as thou hast served us." The language is also highly **Imprecatory**, a form of prayer or declaration that calls for divine judgment upon an enemy. While intense, it reflects the raw, unfiltered anguish of the oppressed and their trust that God will ultimately right wrongs. The declaration of "happy [shall he be]" uses **Irony** in a sense, as it blesses an act of destruction, but this irony is resolved within the theological framework of divine justice, where the destruction of the wicked is seen as a righteous act that brings relief and vindication to the righteous.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 137:8, while expressing a raw and intense desire for retribution, aligns with a consistent biblical theme of divine justice against nations that oppose God's people and act with egregious wickedness. It underscores the conviction that God is sovereign over history and will ultimately hold all 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 but a prophetic articulation of God's coming judgment, a trust that the Lord will indeed repay evil according to His righteous standards. It reflects a deep theological certainty that God's moral order will prevail, and those who sow destruction will reap it.

* [Jeremiah 50:29](/jeremiah/50-29 "Jeremiah 50:29 - Call for Babylon's Retribution")
* [Isaiah 13:16](/isaiah/13-16 "Isaiah 13:16 - Babylon's Children Dashed")
* [Revelation 18:6](/revelation/18-6 "Revelation 18:6 - Babylon's Judgment in Revelation")

### REFLECTION AND APPLICATION
For the modern reader, Psalms 137:8 serves as a profound window into the human experience of suffering and the natural yearning for justice in the face of profound injustice. It validates the deep emotional pain and anger that oppression can evoke, reminding us that God understands and acknowledges the cries of the afflicted. While the New Testament calls believers to a higher standard of love, forgiveness, and leaving vengeance to God, this psalm reminds us that divine justice is a real and necessary component of God's character and His governance of the world. It encourages us to trust that God, in His perfect timing and wisdom, will ultimately bring justice to all situations, repaying evil according to His righteous standards. It also serves as a sobering warning against the dangers of national pride, cruelty, and the abuse of power, reminding us that no empire or power is beyond the reach of God's ultimate judgment. Our call is to pray for justice, work for righteousness, and ultimately trust in God's sovereign hand to bring about His perfect will.

#### Questions for Reflection
* **How does this psalm help us understand the intense emotional toll of oppression and injustice?**
* **In what ways does this verse affirm God's character as a God of justice, even when it expresses a desire for retribution?**
* **How do we reconcile the raw cry for vengeance in this psalm with New Testament teachings on loving enemies and forgiveness?**
* **What does this verse teach us about the ultimate accountability of nations and powers before God?**

### 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. Instead, it is a prophetic declaration and an imprecation, a prayer or statement expressing a desire for God's righteous judgment to be executed against a nation (Babylon) that had committed egregious acts of cruelty and destruction against God's people. The "happy" one is understood to be an instrument of God's divine justice, not an individual acting out of personal spite. 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 seen in prophecies against various empires in books like [Isaiah](/isaiah/1 "The Book of Isaiah") and [Jeremiah](/jeremiah/1 "The Book of Jeremiah").

**How does this verse relate to the concept of "an eye for an eye"?**

Answer: This verse applies the principle of *lex talionis* ("an eye for an eye," found in passages like [Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Eye for Eye")) on a national, rather than individual, scale. It expresses the desire for Babylon to receive a punishment that is proportionate to the suffering and destruction it inflicted upon Israel. The phrase "as thou hast served us" directly invokes this idea of reciprocal justice. It's a call for divine recompense, where the measure of destruction Babylon dealt out will be returned to it. This is a common theme in prophetic literature concerning God's judgment on nations that oppress His people, such as in [Jeremiah 50:29](/jeremiah/50-29 "Jeremiah 50:29 - Call for Babylon's Retribution") where Babylon is 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 calls believers to love their enemies ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")) and leave vengeance to God ([Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is Mine")), Psalm 137:8 reflects the raw, human cry for justice within the Old Testament covenant framework. It's important to understand the psalm as a lament expressing the profound pain and desire for vindication felt by a people who had suffered immense injustice, trusting that God would ultimately execute righteous judgment. 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 justice who will ultimately hold all accountable and right all wrongs, even if His timing and methods differ from human desires.

### CHRIST-CENTERED FULFILLMENT
While Psalm 137:8 expresses a raw desire for retributive justice against Babylon, its ultimate Christ-centered fulfillment lies not in human vengeance, but in the perfect justice and redemptive work of Jesus Christ. The "happy" one who "rewardeth" Babylon finds its ultimate archetype in Christ, who, though not enacting physical destruction in His first coming, will return as the righteous Judge ([John 5:22](/john/5-22 "John 5:22 - The Father Judges No One, but Has Given All Judgment to the Son")). The "daughter of Babylon" can be seen as a type of the world system in rebellion against God, a theme picked up powerfully in the book of Revelation, where "Babylon the Great" is depicted as the epitome of spiritual harlotry and oppression, destined for ultimate destruction at the hand of God ([Revelation 17:1-6](/revelation/17-1 "Revelation 17:1-6 - The Great Harlot, Babylon") and [Revelation 18:1-8](/revelation/18-1 "Revelation 18:1-8 - The Fall of Babylon")). This judgment, however, is not merely punitive; it is part of God's plan to establish His eternal kingdom of righteousness and peace ([Revelation 21:1-4](/revelation/21-1 "Revelation 21:1-4 - New Heaven and New Earth")). Thus, the psalmist's cry for justice finds its ultimate answer in Christ's final triumph over all evil, where He will perfectly balance the scales of justice, bring an end to all oppression, and usher in an era where righteousness dwells, fulfilling the deepest longings of the oppressed heart for a world made right.

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

Revelation 18:6

Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.

Jeremiah 25:12

And it shall come to pass, when seventy years are accomplished, [that] I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.

Jeremiah 25:14

For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.

Isaiah 14:4

¶ That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!

Isaiah 14:24

¶ The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, [so] shall it stand:

Isaiah 21:1

¶ The burden of the desert of the sea. As whirlwinds in the south pass through; [so] it cometh from the desert, from a terrible land.

Psalms 149:6

¶ [Let] the high [praises] of God [be] in their mouth, and a twoedged sword in their hand;