1 By the rivers of Babylon,
There we sat down, yea, we wept
When we remembered Zion.
2 We hung our harps
Upon the willows in the midst of it.
3 For there those who carried us away captive asked of us a song,
And those who plundered us requested mirth,
Saying, “Sing us one of the songs of Zion!”
4 How shall we sing the Lord’s song
In a foreign land?
5 If I forget you, O Jerusalem,
Let my right hand forget its skill!
6 If I do not remember you,
Let my tongue cling to the roof of my mouth—
If I do not exalt Jerusalem
Above my chief joy.
7 Remember, O Lord, against the sons of Edom
The day of Jerusalem,
Who said, “Raze it, raze it,
To its very foundation!”
8 O daughter of Babylon, who are to be destroyed,
Happy the one who repays you as you have served us!
9 Happy the one who takes and dashes
Your little ones against the rock!
Though the Hebrew text of this psalm has no heading, early Jewish tradition identifies it alternately as the composition of David (per the Midrash on Psalms, which explains that God gave David a prophetic vision of the Temple’s destruction and Israel’s exile) or as the joint composition of David and (later adding to it) Jeremiah. — Wechsler, page 328.
__________
Thous the imagery of [verses 1-3] is highly picturesque, it is colored throughout by the somber hues of sorrow—which sorrow is specifically occasioned by (1) their remembrance of Zion (i.e., of what it was before the conquest, not only in its material splendor, but even more so as the site of God’s presence on earth—in the now-destroyed Temple); and (2) their being under the dominion of pagan captors who demanded that they exiles express mirth and sing songs of Zion against their will. — Wechsler, pages 328-329.
__________
The exiles here (vs.4-6) affirm by their subtle response that their expression of joy over Zion is based not in the prosperity of the city per se, but in their worship of the God who chose Zion as the seat of His earthly rule, as Israel’s true King. The affirmation in turn bears out the reason for the exile, which, though accomplished by means of an ungodly people, was intended by God as chastisement for Israel’s failure to recognize Him as their ultimate authority—a failure epitomized by their idolatry (Ezekiel 20:27-32) and failure to observe God’s command concerning the land’s sabbatical rest (2 Chronicles 36:21). — Wechsler, page 329.
__________
Though the exile was intended by God for the good purpose of chastising Israel, the agent by which He brought about that chastisement—i.e., the Babylonians, supported by Israel’s neighbor Edom was nonetheless an ungodly agent, motivated for their own part by the very bad purpose of conquering God’s people and dishonoring their God, hence placing themselves under the inevitable, just judgment (i.e., wrath) of God. It is for this expression of divine justice that the psalmist appeals in this last section, which he concludes with [an] admittedly shocking statement. This statement, however, is meant to be shocking. —Wechsler, page 330.
__________
In response to those critics who see this concluding statement (v.9) as [unfitting], we would point out the following: (1) the distinction between “innocent” and “guilty” that fuels much of our modern shock at this verse is typically divorced from any spiritual nuance (i.e., “innocence” is equated with young age rather than sinlessness), in contrast to the biblical notion of “innocence” as a spiritual category that applies to no one per se, even from conception (Psalm 51:5)—hence the drawing of even one breath represents a gift of grace and mercy on God’s part; (2) [the New Testament depicts] Christ’s second advent, at which time more people will be put to death than at any other single period in prior history (cf. Revelation 19:18; Matthew 24:19ff.); (3) the Abrahamic Covenant required that God “curse those who curse” Israel in like fashion—as the psalmist himself specifically states in v.8 …; (4) implicit in the “devastation” of Israel’s captors, the Babylonians, is the release of Israel herself from captivity … hence the psalmist’s reference to the one who repays Babylon as “blessed” (as is evident in what God says to Cyrus in Isaiah 45:1-7) … It should also be borne in mind that this last statement is not presented as an exhortation or command, nor is it directed to any human individual in particular, implying that—in the depth of their grief over having their own little ones dashed against the rock—the Israelite exiles are yeet leaving the recompense their captors deserve to God, who more often than not does show mercy, even in judgment. — Wechsler, pages 330-331.
__________
The word “happy” is from a Hebrew root meaning to be upright. The happiness of a true moral relationship to God is a right happiness whether it results from receiving God’s pardon or executing God’s wrath. The former happiness belongs to the present day of grace; the latter, to the future day of judgment. God’s action, whether in grace or judgment, is perfect and in harmony with His being and nature, and awakens praise in every Spirit-taught heart.
That a tyrant should suffer the same misery that he inflicted on others is not injustice but justice. There is, therefore, nothing unrighteous in verses 8 and 9.— Williams, pages 407-408.
I agree with what Wechsler and Williams said about verse 9. But more than that, all of the evil done throughout history to God’s people is the result of Satan’s attempt to thwart the plans of God. The attacks on Israel before the Incarnation were an attempt to destroy the line that brought forth the Messiah. If God allowed Israel to be destroyed, there could have been no Messiah and, therefore, no salvation. It’s popular to say that God is love. It’s not very popular these days to say that He is also righteous and just.
