Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Though there is no title prefixed to this beautiful psalm, and no direct intimation as to the occasion on which it was composed, yet there can be no doubt as to the circumstances in which it was written. There is, indeed, no mention of the name of the author, and no possibility of recovering that name now, but there can be no doubt that it was composed by one of the exiles in Babylon - one who had witnessed and shared the sufferings of the exiles there, and who had also a lively recollection of the wrongs done to Jerusalem when it was attacked and destroyed by its foes. The writer was a Jew to the heart's core; an "Hebrew of the Hebrews;" embodying and expressing in this short psalm all that there was which was special in Hebrew feeling, patriotism, devotion. Nowhere else in a short compass is so much Judaism - so much Jewish piety - to be found concentrated as in this psalm. There is grief at their lonely and desolate condition in Babylon; profound and submissive silence in the midst of their troubles; indignation that they should be taunted and derided by their captors; a strong - earnest - supreme love for their native land; deep resentment at the remembrance of the many wrongs done to Jerusalem when it was destroyed; and an earliest invocation to God that he would remember those wrongs alike in relation to Edom and Babylon, and treat those wrong-doers as they deserved. It would seem most probable that the psalm was composed soon after the return from Babylon, and before the temple was finished - while the ruins of the city caused by the Edomites and Babylonians were visible everywhere. The combined remembrance of the insults in Babylon, and of the wrong done to the city at its capture, animates the poet, and fills his mind with this deep and burning indignation.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 137 Introduction
The desolate and afflicted state of the captives in Babylon, Psalm 137:1, Psalm 137:2. How they were insulted by their enemies, Psalm 137:3, Psalm 137:4. Their attachment to their country, Psalm 137:5, Psalm 137:6. Judgments denounced against their enemies, Psalm 137:7-9.
The Vulgate, Septuagint, Ethiopic, and Arabic, say, ridiculously enough, a Psalm of David for Jeremiah. Anachronisms with those who wrote the titles to the Psalms were matters of no importance. Jeremiah never was at Babylon; and therefore could have no part in a Psalm that was sung on the banks of its rivers by the Israelitish captives. Neither the Hebrew nor Chaldee has any title; the Syriac attributes it to David. Some think it was sung when they returned from Babylon; others, while they were there. It is a matter of little importance. It was evidently composed during or at the close of the captivity.
INTRODUCTION TO Psalm 137
The occasion of this psalm was the captivity of the Jews in Babylon, and the treatment they met with there; either as foreseen, or as now endured. Aben Ezra ascribes this psalm to David; and so the Syriac version, which calls it,
"a psalm of David; the words of the saints, who were carried captive into Babylon.''
The Septuagint, Vulgate Latin, and Ethiopic versions, make it to be David's, and yet add the name of Jeremiah; and the Arabic version calls it David's, concerning Jeremiah: but, as Theodoret observes, Jeremiah was not carried into Babylon, but, after some short stay in or near Jerusalem, was forced away into Egypt; and could neither be the writer nor subject of this psalm: and though it might be written by David under a spirit of prophecy; who thereby might foresee and foretell the Babylonish captivity, and what the Jews would suffer in it; as the prophets Isaiah and Jeremiah did, many years before it came to pass; yet it seems rather to have been written by one of the captivity, either while in it, or immediately after it.
CXXXVII.
This fine song, blended as it is of tears and fire, with its plaintive opening and its vindictive close, is one of the clearest records left in Hebrew literature of the captivity, but whether it dates immediately from it, or looks back with a distant though keen and clear gaze, is difficult to decide. Babylon may only have been on the verge of its doom, or she may already have fallen. (See Note on Psalm 137:8.) It is possible that just as long afterwards another great power was symbolised under the name, so here the ruin of the Persian or Grecian dominion may be covertly invoked under the symbol “daughter of Babylon.” The rhythm characteristic of the “songs of degrees” reappears here.
The LXX. prefix a curious title “To David of Jeremiah;” Vulg., “Psalmus David Jeremias,” which has been explained “a David-like song by Jeremiah.”
Israel’s minstrels were silent in the land of exile, when they were tauntingly bidden to display their skill for the amusement of their captors (Psalm 137:1-3). How could they sing Jehovah’s songs in a heathen land? how forget Jerusalem (Psalm 137:4-6)? Perish the enemies that had wrought her ruin and rejoiced at her fall (Psalm 137:7-9)!
The tender pathos of the opening verses enlists our sympathy; the crash of bitter denunciation in the closing stanza shocks and repels. But implacable hatred of Zion’s foes was in those days the inevitable correlative to intense love for her. The new law, “Thou shalt love thine enemy,” had not yet taken the place of the old maxim, “Thou shalt love thy neighbour and hate thine enemy.” The law of stern retribution for cruel wrong seems to the Psalmist only just, and the peculiarly barbarous form in which he expresses his desire for the extermination of the destroyer of his country is only such as was familiar to his age.
The Psalm is generally thought to have been written soon after the Return from Babylon in b.c. 537, while Babylon, though it had lost its independence, still enjoyed a large measure of prosperity under the mild rule of Cyrus. The past tenses of Psalm 137:1-3 seem to imply that the writer and his companions are no longer in exile, while from Psalm 137:7-9 it appears that the wrongs of Israel have not yet been fully avenged on Babylon.
A date before the close of the Exile is not indeed impossible. At first sight Psalm 137:4-6 read like the words of those who are still in exile; Psalm 137:7-9 seem to anticipate a judgement still wholly future; the tenses in Psalm 137:1-3 might be taken as perfects (‘have we sat down’ &c.), describing a state of things still existing; and the denunciation of Babylon in Jeremiah 51, which probably belongs to the closing years of the Exile (Driver, Lit. of O.T.6, p. 268), breathes a very similar spirit to that of the Psalm.
These reasons, however, are not conclusive. Psalm 137:4-6 can be understood as dramatically expressing the feelings of the exiles in the actual words which they might have used at the time; Babylon was not destroyed by Cyrus, and its capture must have seemed a very imperfect measure of retribution; there in Psalm 137:1; Psalm 137:3 points decidedly to Babylon from a distance; and a date immediately after the return from Babylon is the most probable. The first sight of the ruins of the city and Temple might well have moved the Psalmist to recall his faithfulness to Zion in the distant land of exile, and to give utterance to his longing for vengeance upon those who had wrought this havoc and rejoiced at the sight of it. The author may have been a Levite, who had taken part or looked forward to taking part in the Temple music, and returned in extreme old age to Jerusalem; one possibly of those whose regrets for past glories overwhelmed them at the laying of the foundation of the Temple (Ezra 3:12).
That the Psalm is, as Professor Cheyne thinks (Origin of the Psalter, p. 69 f.), “a dramatic lyric,” written in the time of Simon the Maccabee, four hundred years after the Return, is in the highest degree unlikely.
The title in the LXX, τῷ Δαυὶδ Ἱερεμίου or διὰ Ἱ. (‘Of David; Jeremiah’s, or ‘by Jeremiah’), appears to represent two views as to its origin. In style it may have been thought to resemble Davidic Psalms, and in tone the writings of Jeremiah; but as Jeremiah never was in Babylon the ascription of the Psalm to him is out of the question.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 137:1-9.
Ps 137:1-9.
This Psalm records the mourning of the captive Israelites, and a prayer and prediction respecting the destruction of their enemies.
1. rivers of Babylon--the name of the city used for the whole country.
remembered Zion--or, Jerusalem, as in
Ps 132:13.
By the rivers of Babylon - The streams, the water-courses, the rivulets. There was properly only one river flowing through Babylon - the Euphrates; but the city was watered, as Damascus now is, by means of canals or water-courses cut from the main river, and conveying the water to different parts of the city. For a description of Babylon, see the introductory notes to Isaiah 13. If the reference here is to Babylon proper, or the city, the allusion would be to the Euphrates flowing through it; if to Babylonia, the allusion would be to the Euphrates, and the other rivers which watered the country, as the Tigris, the Chaboras, and the Ulai. As it is most probable that the captive Hebrews were not scattered through the empire, but were concentrated in one or a few places, it is, perhaps, not improper to understand this of Babylon itself.
There we sat down - There we were sitting. Perhaps a little company of friends; perhaps those assembled for worship; perhaps those who happened to come together on some special occasion; or, perhaps, a poetic representation of the general condition of the Hebrew captives, as sitting and meditating on the desolations of their native land.
Yea, we wept - We sat there; we meditated; we wept. Our emotions overpowered us, and we poured forth tears. So now, there is a place in Jerusalem, at the southwest corner of the area on which the temple was built, where the Jews resort on set occasions to weep over the ruins of their city and nation.
When we remembered Zion - When we thought on our native land; its former glory; the wrongs done to it; the desolations there; when we thought of the temple in ruins, and our homes as devastated; when we thought of the happy days which we had spent there, and when we contrasted them with our condition now.
There are divers psalms which are thought to have been penned in the latter days of the Jewish church, when prophecy was near expiring and the canon of the Old Testament ready to be closed up, but none of them appears so plainly to be of a late date as this, which was penned when the people of God were captives in Babylon, and there insulted over by these proud oppressors; probably it was towards the latter end of their captivity; for now they saw the destruction of Babylon hastening on apace (Ps 137:8), which would be their discharge. It is a mournful psalm, a lamentation; and the Septuagint makes it one of the lamentations of Jeremiah, naming him for the author of it. Here I. The melancholy captives cannot enjoy themselves, Ps 137:1,2. II. They cannot humour their proud oppressors, Ps 137:3,4. III. They cannot forget Jerusalem, Ps 137:5,6. IV. They cannot forgive Edom and Babylon, Ps 137:7-9. In singing this psalm we must be much affected with the concernments of the church, especially that part of it that is in affliction, laying the sorrows of God's people near our hearts, comforting ourselves in the prospect of the deliverance of the church and the ruin of its enemies, in due time, but carefully avoiding all personal animosities, and not mixing the leaven of malice with our sacrifices.