Psalm 137 is a mournful, woeful psalm, and yet a hopeful one; it also has great eschatological overtones. This psalm seems to be set up in three sections: the first depicts the plight of the captive Israelites who are mockingly asked to sing songs of victory; in the second, the request of the Babylonians seems to have the reverse affect that was intended, as the Israelites have a renewed, God-ward mindset and find themselves longing to sing and longing for the peace and refuge of Jerusalem; section three moves the captives to rejoice in the certain future hope they have when they will be able to sing the songs of victory.
At first glance, this psalm appears to depict the lives of all believers at some point. It begins with the psalmist mourning his present condition. There is no song of victory over sin at these spiritual low points, but the captives lament over their sin and the guilt and shame they feel. In juxtaposition to this, they recall the former days when they dwelt in peace with God. Sin disrupts this relationship, and God often has to lead His people through a spiritual captivity or wilderness to teach them who He is, what He has done for them in the past, and where He is leading them.
In this low point, Christians are often tormented by the Accuser: “Where is your God?” (Ps. 42:3). He tries to make them believe that God has forsaken them and abandoned them because of their sins. They do not see how they can experience the favor and nearness of God while in this state, and do not know how they will get out of this predicament. If they are not with God, life is not worth living.
In recalling the former days of peace with God, the spark of hope starts a fire within them. They look forward to the day when they will be restored to fellowship with God, when God will destroy their enemies, vindicating them. The graphic description of this destruction through the killing of babies is evidence of the surety of the utter annihilation of the enemy; no generation of evil will rise up to take them captive again.
Interestingly, this seemingly dour psalm is sandwiched between two psalms of praise and thanksgiving, and as such seems a bit out of place in the Psalter. Psalm 136 is an exultant tribute to the steadfast covenant love of God, both in His sovereign creative power and in the redemptive power displayed throughout Israel’s history. Psalm 138 again extols the LORD’s steadfast love, in particular in praise for the deliverance He brings to those who are afflicted by their enemies. Psalm 137, however, seems at first glance to offer little hope in a very difficult situation.
However, the two times God is mentioned in this psalm, He is still called by His great covenant name LORD. Undoubtedly, the Israelites who sang this song were mourning their captivity. They had entered into a state of death, having been driven from the Promised Land; in this, one cannot help but hear the echo of Adam having been expelled from the Garden. In addition, the promise of God to David that there would always be a king on the throne in Jerusalem seems to be broken- there is no longer a king, so where is their God? Jesus Himself asked this question while He was on the cross: “why have You forsaken Me?” (Matt. 27:46). Christ was kept through His 40-day wilderness journey and led through the dark valley of an earthly captivity. Moreover, at that pivotal moment on the cross He was still undergirded by the promises of His faithful Father into whose hands He was able to commit His spirit. The LORD seems to have hidden Himself for a greater purpose.
This apparent broken promise is a foretaste of God saying that the King who is coming is not the Ruler of an earthly kingdom. In the end, Israel will admit that God is a covenant-keeping God. The King is coming!
Here in the wilderness, however, there are no songs of joy, no songs of victory and salvation. These are a conquered people. Yet they recognize that the promises of the LORD are sure and steadfast. They desire to be avenged, as do the souls of the martyrs in heaven (Rev. 6:9-11). The people of God will be vindicated, because He is faithful. Not only will Israel be set free to return to the Promised Land as Israel of old was set free from Egypt, but the true Israel will finally enter the land of eternal rest. God’s enemies will ultimately and utterly be defeated as promised (Is. 13:16). Babylon will be destroyed, and the joy of salvation will be restored to His people (Rev. 18, 19). The people of God will sing the victory song of the Lamb (Rev. 5:9-13, 15:3-4).
Within this wilderness struggle, the waters they are led by bring memories of the providence of God. Echoes of Psalm 23 ring here, where God is said to lead His people “beside still waters” (v. 2). But these are the waters of a foreign land; these are not the waters of Jerusalem that brought salvation to Israel during sieges against that city. Nor is it the river of life that proceeds from the throne of God in the New Jerusalem. Yet, they are waters, and God is leading them even here in a foreign land- these are tastes of the life to come.
The Israelites have not altogether forgotten God and desire that they again will be with Him as His people. This desire to be with the LORD will be fulfilled. The captives look toward the Holy City in prayer, with the expectation that God will answer as He promised Solomon at the dedication of the Temple (2 Chron. 7:14). The captives desire to return to the house of David, to the royal palace, to the Temple, the place of God’s presence, to the place of Jehovah’s peace: they long for Jerusalem. This desire will be fulfilled in a great and surprising way.
The return from captivity is richly portrayed in the resurrection of the King. Jesus proclaimed that the kingdom of heaven was at hand; He ascended to the right hand of God to claim the throne and usher His people into an everlasting spiritual kingdom. The New Jerusalem will come down to earth according to Revelation, and the dwelling place of God will be with men.
The hope that this psalm brings in the midst of difficulty, indeed, in the midst of death, is overwhelming. When read through the lens of Christ’s accomplished work on the cross, and in light of the future that God has in store for His people, they can rejoice in the hope of this future glory, glory that the minds of men do not have the capacity to consider (1 Cor. 2:9). The LORD teaches His people to long for that day, saying, “Even so, come, Lord Jesus!” (Rev. 22:20).
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