Psalm 137:1
By the rivers of Babylon we sat and wept when we remembered Zion.
By the rivers of Babylon
This phrase sets the geographical and emotional context of the psalm. The rivers of Babylon, likely referring to the Euphrates and Tigris, were significant in the ancient world, symbolizing both the prosperity and the captivity of the Israelites. The Hebrew word for "rivers" (נְהָרוֹת, neharot) evokes images of flowing water, which can symbolize life and sustenance but also the passage of time and change. Historically, Babylon was a place of exile for the Israelites after the destruction of Jerusalem in 586 B.C. This setting underscores the deep sense of loss and longing for their homeland.

we sat and wept
The act of sitting and weeping conveys a profound sense of mourning and despair. In Hebrew culture, sitting was often associated with mourning, as seen in other scriptural contexts (e.g., Job 2:13). The Hebrew word for "wept" (בָּכִינוּ, bakinu) is a powerful expression of grief, indicating not just tears but a deep, soul-wrenching sorrow. This emotional response highlights the Israelites' deep connection to their homeland and the pain of being separated from it.

when we remembered Zion
Zion, a term often used to refer to Jerusalem, represents not just a physical location but also a spiritual and cultural center for the Israelites. The act of remembering (זָכַר, zakar) in Hebrew is more than a mental recall; it involves a deep, heartfelt reflection that stirs the soul. Zion symbolizes the presence of God, the temple, and the covenant promises. This remembrance is bittersweet, as it brings both comfort in recalling God's past faithfulness and pain in the current separation from the sacred city.

Persons / Places / Events
1. Rivers of Babylon
Refers to the waterways in the region of Babylon, where the Israelites were taken into captivity. This setting symbolizes a place of exile and longing for their homeland.

2. We
Represents the Israelites, specifically those who were exiled to Babylon after the destruction of Jerusalem. They are the collective voice of the lament in this Psalm.

3. Wept
The act of weeping signifies deep sorrow and mourning, reflecting the emotional and spiritual pain of the Israelites in exile.

4. Zion
Another name for Jerusalem, the spiritual and cultural center of the Israelites. Remembering Zion evokes a sense of loss and longing for their homeland and the presence of God.

5. Babylonian Exile
A significant event in Jewish history where the Babylonians conquered Jerusalem and took many Israelites captive, leading to a period of reflection and lamentation.
Teaching Points
The Pain of Exile
Reflect on the emotional and spiritual pain of being separated from God’s presence and community. Consider how this applies to modern experiences of feeling distant from God.

The Importance of Remembrance
Remembering Zion signifies the importance of recalling God’s past faithfulness and promises. Encourage believers to remember and hold onto God’s promises during difficult times.

Longing for Restoration
The Israelites’ longing for Zion reflects a deep desire for restoration and return to God. Encourage believers to cultivate a longing for spiritual renewal and deeper relationship with God.

The Role of Lament in Faith
Lament is a valid and important expression of faith. Teach that bringing our sorrows and struggles before God is a way to deepen our trust and reliance on Him.

Hope in Exile
Even in exile, there is hope for future restoration. Encourage believers to find hope in God’s promises and His ultimate plan for redemption and restoration.
Bible Study Questions
1. How does the setting of "the rivers of Babylon" enhance our understanding of the Israelites' emotional state in this Psalm?

2. In what ways can we relate to the Israelites' experience of exile in our own spiritual journeys today?

3. How does remembering past experiences of God's faithfulness help us in times of spiritual exile or difficulty?

4. What role does lament play in your personal faith journey, and how can it lead to spiritual growth?

5. How can the hope of future restoration, as seen in Jeremiah 29, encourage us in our current circumstances?
Connections to Other Scriptures
Lamentations 1
This book also expresses the deep sorrow and mourning of the Israelites over the destruction of Jerusalem and their subsequent exile.

Jeremiah 29
Offers a message of hope and future restoration to the exiles in Babylon, encouraging them to seek the welfare of the city where they are held captive.

Revelation 18
Babylon is used symbolically to represent worldly systems opposed to God, drawing a parallel to the spiritual exile experienced by believers in a fallen world.
The Tears of MemoryR. Tuck Psalm 137:1
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
Babylon, Memory, Remembered, Rivers, Sat, Seated, Sit, Waters, Weeping, Wept, Yea, Yes, Zion
Dictionary of Bible Themes
Psalm 137:1

     5198   weeping
     5305   empires
     5567   suffering, emotional
     5844   emotions
     5865   gestures
     5952   sorrow
     8300   love, and the world
     8791   oppression, nature of

Psalm 137:1-3

     4260   rivers and streams
     5422   musicians

Psalm 137:1-4

     5332   harp
     6659   freedom, acts in OT
     7960   singing

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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