This Psalm has no title either. It may be read, therefore, like the preceding Psalms, as still the language of the captives arrived at Jerusalem. They remember their captivity in Babylon, and that then and there they had no song. (See James 5:1313Is any among you afflicted? let him pray. Is any merry? let him sing psalms. (James 5:13).) They refused to put their harps to any music but that which celebrated Zion, or to have music at all in the presence of Zion’s foes. This they now remember. And this remembrance is easy and natural. They were now reaping in joy, but in the midst of the harvest, they remember how they had sowed in tears. And the feast of Tabernacles, which was the grand season of Jewish festivity, and the type of the millennial joy of the nation, retained the like recollections. For the people then dwelt in booths seven days in remembrance of the wilderness. But all such thoughts of the past only give zest and fullness to the present; as our hearts themselves well understand.
The returned Israel, also, desire judgments on their oppressors. This is still in character. And these exercises of heart are according to heavenly patterns. For, in the Apocalypse, we hear the glorified saints thus variously occupied, either telling out their present joy, remembering their past sorrow and degradation, or anticipating the coming judgment of their enemies. (See Rev. 5; 7; 11.) Christ as kinsman-Redeemer they celebrate; Christ as kinsman-Avenger they look for. And, when He rises to act as Avenger, they are then prepared to triumph in His judgments (Rev. 19), as before they had been to celebrate His grace (Rev. 5); as the mother in Israel of old sang, “Praise ye the Lord for the avenging of Israel” (Judg. 5).
Edom and Babylon are the enemies looked at by the long afflicted Israel of God. Babylon, we know, is greatly treated as a mystery in Scripture. As to Edom, we may just notice that its judgment is awfully announced also. “When the whole earth rejoiceth, I will make thee desolate” (See Isa. 34; Jer. 49; Ezek. 35; Obad.; Mal. 1) For Esau (called the “profane”) deliberately took the world for his portion, giving up his interest in God in exchange for it.
But, to turn to the happier thoughts of this beautiful little volume (Psa. 120-137), we may observe that it shows us, that while Israel were in Babylon, they had no songs; while they were on their way home they had occasional songs; but after they reached home, they had constant songs—either blessing (Psa. 134), praise (Psa. 135), or thanksgiving (Psa. 136), continually. So with the believer. He learns, that all his mirth before he knew the Lord ought to be shame and sadness; he now finds mingled services of joy and heaviness, of prayer and praise; but he looks to be a dweller in God’s house, and then to have undivided songs and joys forever.
We may observe, however, in addition to this, that reading these Psalms as the utterances of the returning and returned Remnant, and seeing those captives also in the light of the books of Ezra, Nehemiah, and Esther, we may judge, that while in Babylon, they were more blessedly exercised in their souls than the nation before had been in Egypt; and during the returning, than Israel in the wilderness. There was not the same manifested glory, but more of inward spiritual energy. The cloud was not over them, but the exercised heart was in them. While in Babylon, they hang their harps on willows; when risen up to depart, they exercise beautiful faith on the banks of the Ahava; as they journey, they stir up their souls with an occasional song; and on their return, though in weakness and scorn, they set themselves to service and to singing.