Psalm 137:9
Blessed is he who seizes your infants and dashes them against the rocks.
Blessed is he
The phrase "Blessed is he" in this context is a declaration of divine favor or approval. The Hebrew word for "blessed" is "אַשְׁרֵי" (ashrei), which conveys a sense of happiness or contentment that comes from being in alignment with God's will. In the broader biblical narrative, being "blessed" often implies receiving God's favor and protection. This phrase sets the tone for the verse, indicating that the actions described are seen as just or righteous within the context of divine justice.

who seizes
The word "seizes" comes from the Hebrew root "תָּפַשׂ" (taphas), which means to grasp or take hold of. This term is often used in the context of capturing or taking control. Historically, this reflects the ancient Near Eastern context where warfare and conquest were common, and the act of seizing was part of the reality of conflict. In the psalm, it reflects the intense emotions and desire for justice or retribution felt by the Israelites during their Babylonian exile.

your infants
The mention of "your infants" is a direct reference to the children of the Babylonians. In the ancient world, the destruction of one's offspring was seen as the ultimate act of vengeance, as it ensured the end of a lineage. This phrase is shocking and difficult, reflecting the deep pain and desire for justice that the Israelites felt. It is important to understand this within the historical context of the Babylonian conquest, where such acts were not uncommon in warfare.

and dashes them against the rocks
The imagery of "dashes them against the rocks" is graphic and violent, reflecting the brutal realities of ancient warfare. The Hebrew word "נָפַץ" (napatz) means to shatter or break into pieces. This phrase captures the raw emotion and desire for retribution against the Babylonians, who had destroyed Jerusalem and taken the Israelites into exile. It is a cry for justice, albeit expressed in the harsh terms of the time.

Persons / Places / Events
1. Babylon
The city and empire responsible for the destruction of Jerusalem and the exile of the Israelites. Babylon symbolizes oppression and the enemies of God's people.

2. Israelites
The people of God who were taken into captivity by the Babylonians. They are the ones expressing their lament and desire for justice in Psalm 137.

3. Exile
The period during which the Israelites were taken from their homeland and lived in Babylon. This was a time of great sorrow and longing for the Israelites.

4. Jerusalem
The holy city of the Israelites, which was destroyed by the Babylonians. It represents the spiritual and cultural heart of the Jewish people.

5. Edomites
A neighboring nation that rejoiced over the fall of Jerusalem and encouraged the Babylonians to destroy it completely. They are mentioned earlier in the psalm as complicit in Jerusalem's downfall.
Teaching Points
Understanding Righteous Anger
The psalm reflects the deep pain and anger of the Israelites. It is important to recognize that expressing emotions to God is a part of a genuine relationship with Him.

Justice and Vengeance
The desire for justice is a natural response to wrongdoing. However, Christians are called to leave vengeance to God, trusting in His perfect justice.

Historical Context
Understanding the historical and cultural context of the psalm helps us grasp the depth of the Israelites' suffering and their cry for justice.

Forgiveness and Mercy
While the psalm expresses a desire for retribution, the New Testament calls believers to forgive and show mercy, following the example of Christ.

Hope in God's Sovereignty
Despite the harsh imagery, the psalm ultimately points to a hope in God's sovereign justice and the eventual restoration of His people.
Bible Study Questions
1. How does understanding the historical context of the Babylonian exile help us interpret Psalm 137:9?

2. In what ways can we express our anger and desire for justice to God while still trusting in His sovereignty?

3. How do the themes of justice and vengeance in Psalm 137 compare to the teachings of Jesus in the New Testament?

4. What can we learn from the Israelites' lament about dealing with our own experiences of injustice or suffering?

5. How can we balance the desire for justice with the call to forgive and show mercy in our daily lives?
Connections to Other Scriptures
Lamentations 2
This chapter provides a vivid description of the destruction of Jerusalem and the suffering of its people, echoing the themes of loss and lament found in Psalm 137.

Isaiah 13
This prophecy against Babylon foretells its eventual downfall, aligning with the desire for justice expressed in Psalm 137.

Revelation 18
The fall of Babylon the Great in Revelation can be seen as a symbolic fulfillment of the judgment against oppressive powers, similar to the judgment desired in Psalm 137.
A Horrible Kind of HappinessS. Conway Psalm 137:9
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
Imprecation Against the Enemies of the ChurchD. Dickson.Psalm 137:7-9
The Bad Moods of Good PeopleR. Tuck Psalm 137:7-9
People
David, Edomites, Psalmist
Places
Babylon
Topics
138, Crushing, Dashed, Dashes, Dasheth, David, Happiness, Happy, Infants, O, Ones, Psalm, Rock, Rocks, Seize, Seizes, Stones, Sucklings, Takes, Taketh
Dictionary of Bible Themes
Psalm 137:1-9

     4215   Babylon
     5945   self-pity

Psalm 137:7-9

     6040   sinners

Psalm 137:8-9

     5493   retribution

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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