Psalm 137:2
There on the willows we hung our harps,
There
The word "there" situates the reader in a specific location, which is crucial for understanding the context of this verse. The Israelites are in Babylon, a foreign land where they are held captive. This word emphasizes the physical and emotional distance from their homeland, Jerusalem. It highlights the sense of displacement and longing for their true home, which is a recurring theme in the Bible, symbolizing the believer's journey through a world that is not their ultimate home.

on the willows
The "willows" mentioned here are likely the trees growing by the rivers of Babylon. In Hebrew, the word used is "עֲרָבִים" (aravim), which can refer to various types of trees, including willows. Willows are often associated with water, as they thrive near rivers and streams. This imagery evokes a sense of sorrow and lamentation, as willows are traditionally seen as symbols of mourning. The choice of this tree underscores the deep grief and lament of the Israelites in exile, separated from their land and their God.

we hung
The act of hanging their harps is a powerful symbol of the Israelites' despair and resignation. In Hebrew culture, music and singing were integral to worship and celebration. By hanging their harps, the Israelites are expressing their inability to sing the Lord's songs in a foreign land. This action signifies a pause in their worship, a moment of silence in the face of overwhelming sorrow. It reflects the deep spiritual and emotional impact of their captivity.

our harps
Harps, or "כִּנּוֹרוֹת" (kinnorot) in Hebrew, were stringed instruments used in worship and celebration. They are often associated with joy and praise in the Psalms. The mention of "our harps" indicates a personal and communal loss. These instruments, once used to glorify God in the temple, now hang unused in a foreign land. This image serves as a poignant reminder of the Israelites' lost joy and the interruption of their worship. It also symbolizes the hope that one day, they will return to their homeland and resume their songs of praise.

Persons / Places / Events
1. Babylon
The place of exile for the Israelites after the destruction of Jerusalem. It represents a place of captivity and longing for their homeland.

2. The Exiles
The Israelites who were taken captive by the Babylonians. They are mourning their separation from Jerusalem and the Temple.

3. Poplars
Trees by the rivers of Babylon where the exiles hung their harps. These trees symbolize a place of rest and reflection amidst sorrow.

4. Harps
Musical instruments used in worship and celebration. Hanging them signifies the cessation of joy and worship due to their grief.

5. Jerusalem
The beloved city of the Israelites, representing their spiritual and cultural center, now destroyed and distant.
Teaching Points
The Reality of Suffering
Acknowledge that believers may experience times of deep sorrow and longing, much like the Israelites in Babylon.

The Importance of Lament
Understand that expressing grief and lament is a biblical and healthy response to suffering.

Hope in God's Promises
Even in exile, the Israelites held onto the hope of God's promises for restoration and deliverance.

Worship in Difficult Times
Consider how we can continue to worship and trust God, even when circumstances make it challenging.

Community in Exile
Reflect on the importance of community and shared experiences in times of hardship, as seen in the collective lament of the exiles.
Bible Study Questions
1. How does the act of hanging their harps on the poplars reflect the emotional state of the Israelites in exile?

2. In what ways can we find parallels between the Israelites' experience in Babylon and our own experiences of spiritual or emotional exile?

3. How can the practice of lament, as seen in Psalm 137, be incorporated into our personal and communal worship today?

4. What promises of God can we hold onto during times of suffering and longing, similar to the Israelites' hope for return to Jerusalem?

5. How can we support and encourage one another in our faith communities when we face collective or individual hardships?
Connections to Other Scriptures
Lamentations 1
This chapter echoes the sorrow and desolation felt by the Israelites in exile, similar to the lament in Psalm 137.

Revelation 18
The fall of Babylon in Revelation can be seen as a symbolic parallel to the Israelites' longing for deliverance from their captors.

Isaiah 14
This passage speaks of the eventual downfall of Babylon, offering hope to the exiles that their oppressors will be judged.

Jeremiah 29
Jeremiah's letter to the exiles encourages them to seek peace and prosperity in Babylon, even as they long for Jerusalem.

Psalm 126
A psalm of ascent that reflects on the joy of returning from captivity, contrasting the sorrow of Psalm 137.
Harps on the WillowsLt. D. Bevan, LL. B.Psalm 137:2
Willow-TypesR. Tuck Psalm 137:2
By the Rivers of Babylon, EtcC. Short Psalm 137:1-6
Fruits of Exile from GodS. Conway Psalm 137:1-9
Injurious RetrospectionW. E. Barnes, D. D.Psalm 137:1-9
The Patriot's PsalmA. Whyte, D. D.Psalm 137:1-9
The Tears of Memory and the Cry for VengeanceHomilistPsalm 137:1-9
People
David, Edomites, Psalmist
Places
Babylon
Topics
Hanged, Hanging, Harps, Hung, Instruments, Lyres, Midst, Music, Thereof, Trees, Waterside, Willows
Dictionary of Bible Themes
Psalm 137:1-3

     4260   rivers and streams
     5422   musicians

Psalm 137:1-4

     5332   harp
     6659   freedom, acts in OT

Psalm 137:1-6

     5339   home

Psalm 137:1-9

     4215   Babylon
     5945   self-pity

Library
Letter xxii (Circa A. D. 1129) to Simon, Abbot of S. Nicholas
To Simon, Abbot of S. Nicholas Bernard consoles him under the persecution of which he is the object. The most pious endeavours do not always have the desired success. What line of conduct ought to be followed towards his inferiors by a prelate who is desirous of stricter discipline. 1. I have learned with much pain by your letter the persecution that you are enduring for the sake of righteousness, and although the consolation given you by Christ in the promise of His kingdom may suffice amply for
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Captivity.
"Is this the city that men call the perfection of beauty, the joy of the whole earth?"--Larn. ii. 15. Manasseh's son, Amon, undid all the reformation of his latter years, and brought back idolatry; and indeed, the whole Jewish people had become so corrupt, that even when Amon was murdered in 642, after only reigning two years, and better days came back with the good Josiah, it was with almost all of them only a change of the outside, and not of the heart. Josiah was but eight years old when he
Charlotte Mary Yonge—The Chosen People

Third Sunday after Easter
Text: First Peter 2, 11-20. 11 Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 12 having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation. 13 Be subject to every ordinance of man for the Lord's sake: whether to the king, as supreme; 14 or unto governors, as sent by him for vengeance on evil-doers and for praise
Martin Luther—Epistle Sermons, Vol. II

Thou Shalt not Commit Adultery.
In this Commandment too a good work is commanded, which includes much and drives away much vice; it is called purity, or chastity, of which much is written and preached, and it is well known to every one, only that it is not as carefully observed and practised as other works which are not commanded. So ready are we to do what is not commanded and to leave undone what is commanded. We see that the world is full of shameful works of unchastity, indecent words, tales and ditties, temptation to which
Dr. Martin Luther—A Treatise on Good Works

In Judaea
If Galilee could boast of the beauty of its scenery and the fruitfulness of its soil; of being the mart of a busy life, and the highway of intercourse with the great world outside Palestine, Judaea would neither covet nor envy such advantages. Hers was quite another and a peculiar claim. Galilee might be the outer court, but Judaea was like the inner sanctuary of Israel. True, its landscapes were comparatively barren, its hills bare and rocky, its wilderness lonely; but around those grey limestone
Alfred Edersheim—Sketches of Jewish Social Life

Concerning the Sacrament of Penance
In this third part I shall speak of the sacrament of penance. By the tracts and disputations which I have published on this subject I have given offence to very many, and have amply expressed my own opinions. I must now briefly repeat these statements, in order to unveil the tyranny which attacks us on this point as unsparingly as in the sacrament of the bread. In these two sacraments gain and lucre find a place, and therefore the avarice of the shepherds has raged to an incredible extent against
Martin Luther—First Principles of the Reformation

The Iranian Conquest
Drawn by Boudier, from the engraving in Coste and Flandin. The vignette, drawn by Faucher-Gudin, from a statuette in terra-cotta, found in Southern Russia, represents a young Scythian. The Iranian religions--Cyrus in Lydia and at Babylon: Cambyses in Egypt --Darius and the organisation of the empire. The Median empire is the least known of all those which held sway for a time over the destinies of a portion of Western Asia. The reason of this is not to be ascribed to the shortness of its duration:
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

The History of the Psalter
[Sidenote: Nature of the Psalter] Corresponding to the book of Proverbs, itself a select library containing Israel's best gnomic literature, is the Psalter, the compendium of the nation's lyrical songs and hymns and prayers. It is the record of the soul experiences of the race. Its language is that of the heart, and its thoughts of common interest to worshipful humanity. It reflects almost every phase of religious feeling: penitence, doubt, remorse, confession, fear, faith, hope, adoration, and
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Letters of St. Bernard
I To Malachy. 1141.[924] (Epistle 341.) To the venerable lord and most blessed father, Malachy, by the grace of God archbishop of the Irish, legate of the Apostolic See, Brother Bernard called to be abbot of Clairvaux, [desiring] to find grace with the Lord. 1. Amid the manifold anxieties and cares of my heart,[925] by the multitude of which my soul is sore vexed,[926] the brothers coming from a far country[927] that they may serve the Lord,[928] thy letter, and thy staff, they comfort
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Questions.
LESSON I. 1. In what state was the Earth when first created? 2. To what trial was man subjected? 3. What punishment did the Fall bring on man? 4. How alone could his guilt be atoned for? A. By his punishment being borne by one who was innocent. 5. What was the first promise that there should be such an atonement?--Gen. iii. 15. 6. What were the sacrifices to foreshow? 7. Why was Abel's offering the more acceptable? 8. From which son of Adam was the Seed of the woman to spring? 9. How did Seth's
Charlotte Mary Yonge—The Chosen People

Introduction. Chapter i. --The Life and Writings of St. Hilary of Poitiers.
St. Hilary of Poitiers is one of the greatest, yet least studied, of the Fathers of the Western Church. He has suffered thus, partly from a certain obscurity in his style of writing, partly from the difficulty of the thoughts which he attempted to convey. But there are other reasons for the comparative neglect into which he has fallen. He learnt his theology, as we shall see, from Eastern authorities, and was not content to carry on and develop the traditional teaching of the West; and the disciple
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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