How can we sing Yahweh’s song in a foreign land?
Parallel Translations
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How can we sing Yahweh’s song in a foreign land?
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How shall we sing the LORD’s song in a strange land?
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How shall we sing the LORD'S song in a foreign land?
Cross-references (6)
Passages linked to Psalms 137:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Amos 8:3 The songs of the temple will be wailing in that day,” says the Lord Yahweh. “The dead bodies will be many. In every place they will throw them out with silence.
- Isaiah 22:12 In that day, the Lord, Yahweh of Armies, called to weeping, to mourning, to baldness, and to dressing in sackcloth;
- Hosea 9:4 They won’t pour out wine offerings to Yahweh, neither will they be pleasing to him. Their sacrifices will be to them like the bread of mourners; all who eat of it will be polluted; for their bread will be for their appetite. It will not come into Yahweh’s house.
- Lamentations 5:14-15 The elders have ceased from the gate, and the young men from their music. The joy of our heart has ceased. Our dance is turned into mourning.
- Ecclesiastes 3:4 a time to weep, and a time to laugh; a time to mourn, and a time to dance;
- Isaiah 49:21 Then you will say in your heart, ‘Who has conceived these for me, since I have been bereaved of my children and am alone, an exile, and wandering back and forth? Who has brought these up? Behold, I was left alone. Where were these?’ ”
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 4. How shall we sing, etc. The Psalmist puts…
4. How shall we sing, etc. The Psalmist puts a lofty and magnanimous answer into the mouth of the Lord’s people to their insolent reproach, which is this, that they abstained from their songs, as from their legal sacrifices, because the land where they now were was polluted. The Chaldeans thought the Jews were bound down permanently to this place of their exile; the Psalmist, when he calls it a foreign land, suggests that it was but the place of their temporary stay. But the main idea is, that Chaldea was not worthy of the honor of having God’s praises sung in it. No doubt the children of God wherever they have lived have always been strangers and foreigners in the world, but the land of Canaan was the sacred rest provided for them, and the Psalmist well describes them as being foreigners and sojourners when they were in other climes. He would in this way have them to be always ready and prepared for their return, tacitly enforcing what Jeremiah had prophesied, when, in order to prevent them from forgetting their native country, he had definitely foretold the time during which their exile should last, (Jeremiah 25:11; Jeremiah 29:10.) He would in the meantime animate them to constancy, and have them not to coalesce with the Babylonians through motives of fear. In our own day under the Papacy, great as the danger may be to which the faithful expose themselves by not conforming to the example around them, the Holy Spirit makes use of such a barrier as this to separate them from sinful compliances. “Toutesfois le Sainct Esprit leur met ia comme une barre pour les separer de toute simulation perverse, comme aussi elle emporteroit impiete.” — Fr.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Psa 137:4 How shall we sing the LORD’S song…
Psa 137:4 How shall we sing the LORD’S song in a strange land?
Ver. 4. Shall we sing the Lord’s song? &c.] No; for that were to profane holy things; and as Nazianzen speaketh, κωμωδιαν τα μυστηρια. And besides, they had as much mind to be merry then, and thus, as Samson had to play before the Philistines. Music in mourning is not more unseasonable than unsavoury. When our Edward III had the king of Scots and the French king both prisoners together here in England, he held royal jousts, and feasted them sumptuously. After supper, perceiving the French king to be sad and pensive, he desired him to be merry as others were. To whom the French king answered, as here, How shall we sing in a strange land? Quid nobis cum fabulis, cum risu, saith Bernard, in hoc exilio, in hoc ergastulo in hac valle lachrymarum? Let us cast away carnal mirth, and groan earnestly to be clothed upon with our house which is from heaven, 2Co 5:2.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The Lord’s song; those songs which were appointed by…
The Lord’s song; those songs which were appointed by God, and to be sung only to his honour and in his service. In a strange land; when we are banished from our own temple and land, and amongst those who are strangers and enemies to God and to his worship. So we should prostitute and profane God’s ordinances. And this answer they either expressed to their enemies, or kept in their own breasts when they refused to comply with their desire.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain How shall we sing the Lord's song in a…
How shall we sing the Lord's song in a strange land? This is the answer returned by the Jews to the above request or demand; it may be, particularly, by the Levites, whose business it was to sing these songs: so the Targum,
"immediately the Levites said, how shall we sing the hymns of the Lord in a strange land?''
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This they said, not merely on account of their unsuitable circumstances, being in distress and affliction, and so not disposed for such work; nor as if unlawful to them, being forbidden: for, though sacrifices were not to be offered but at Jerusalem, yet songs of praise might be sung elsewhere, on proper occasions, as David did, Psa 18:49; but as wondering at their insolence, and complaining of their cruelty and inhumanity, thus to insult them and jeer at them: or rather, because it was "the Lord's song" they required, and so sacred, and not to be sung in any place, or at any time, and in any company; which would be but casting pearls before swine, and giving that which was holy to dogs, Mat 7:6; or it may be they required this to be done in one of their temples, and to their idols, just as these songs were sung in the temple at Jerusalem, and to the honour of Jehovah; and therefore they refused to do it: for it may be rendered, or however interpreted, "in the land of a strange god" (c); as it is by Aben Ezra, Kimchi, and Ben Melech: they required them to sing with mirth and joy, which they could not do in their present case; see Psa 137:2.
(c) "in terra peregina, sc. Dei", Muis, Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The Lord's - Those songs which were appointed by…
The Lord's - Those songs which were appointed by God to be sung only in his service.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. How shall we sing the Lord's song]…
Verse 4. How shall we sing the Lord's song] איך נשיר eich! nashir; O, we sing! Who does not hear the deep sigh in the strongly guttural sound of the original איך eich! wrung, as it were, from the bottom of the heart? Can WE, in this state of slavery, - WE, exiles, from our country, - WE, stripped of all our property, - WE, reduced to contempt by our strong enemy, - WE, deprived of our religious privileges, - WE, insulted by our oppressors, - WE, in the land of heathens, - WE sing, or be mirthful in these circumstances? No: God does not expect it; man should not wish it; and it is base in our enemies to require it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 137:4. How shall we sing the Lord’s song…
Psa 137:4. How shall we sing the Lord’s song — Those sacred songs which are appropriated to the worship of the true God in his temple, and are appointed by him to be sung only to his honour and in his service; in a strange land — When we are banished from our own temple and country, and among those who are strangers and enemies to our God and his worship? How can you imagine that miserable slaves should be disposed to sing songs of joy? Or that we can frame our minds in the land where we are exiles, to sing those songs which recount the mercies of God unto us in our once flourishing country. How, indeed, says Dr. Horne, “could they tune their voices to festive and eucharistic strains, when God, by punishing them for their sins, called to mourning and weeping? But then Israel in Babylon foresaw a day of redemption; and so doth the church in the world; a day when she shall triumph, and her enemies shall lick the dust. No circumstances, therefore, should make us forget her and the promises concerning her.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain How shall we sing the Lord’s song - The…
How shall we sing the Lord’s song - The song designed to celebrate his praise; that is, appropriate to the worship of Yahweh.
In a strange land - Far from our home; far from the temple; exiles; captives: how can we find spirit in such circumstances to sing? How can we do that which would be indicative of what we do not feel, and cannot feel - joy and happiness! The idea is not that those psalms or songs would be profaned by being sung there, or that there would be anything improper in itself in singing them, but that it would be misplaced and incongruous to sing them in their circumstances. It would be doing violence to their own feelings; their feelings would not allow them to do it. There are states of mind when the language of joy is appropriate and natural; there are states where the heart is so sad that it cannot sing.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 4. The Lord’s song in a strange land—Jehovah’s song…
4. The Lord’s song in a strange land—Jehovah’s song was the song that celebrated Him as king and in covenant with his people. The Hebrew psalms are highly national and theocratic, celebrating the great acts of Jehovah, and his love and faithfulness to his people. They were suited only to their national life, their temple worship, their faith and covenant. How, then, could they sing them when in captivity among the heathen?
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4–6. The exiles indignantly repudiate the idea of doing…
4–6. The exiles indignantly repudiate the idea of doing what would be treason to the memories of Zion. The protest is dramatically expressed in the words which they would have used at the time.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) Strange land.—The feeling expressed in this question is…
(4) Strange land.—The feeling expressed in this question is too natural to need any such explanation as that it was contrary to the Law to sing a sacred song in a strange land. Nehemiah’s answer (Neh_2:2-3) offers a direct illustration.
Of Jerusalem’s choir in Babylon it might truly be said:
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“Like strangers’ voices here they sound,
In lands where not a memory strays.
Nor landmark breathes of other days,
But all is new unhallowed ground.”
TENNYSON: In Mcmoriam.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain How shall we sing the Lord"s song in a…
How shall we sing the Lord"s song in a strange land? The "songs of Zion" are Jehovah"s songs, used in his worship, suited only for religious occasions. It would be desecration to sing them "in a strange land," among strange people, not to call forth devotional sentiment, but to gratify curiosity.
"The Lord"s song in a strange land.
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What a wonderful mixture this psalm contains of tears and tragedy, of pathetic sorrow and fiery patriotism! We can almost certainly fix the time when it was written. The first party of exiles had just returned from Babylon, and had come to Jerusalem, where everything on which their gaze rested the universal desolation and ruin reminded them of what the spoiler had done, and brought back to their memory the horrors of those dreadful days when Jerusalem was besieged, and at length captured and destroyed. The psalm tells also of the land of their exile their widespread plains watered by the artificial canals and rivers, in the construction and maintenance of which it is probable that many of the exiles were employed. These were the rivers of Babylon, by which they sat down and wept. And he speaks of the exiles themselves; how their captors bade them sing one of those songs for which their land was famous; but they would not. Their captors wanted to be amused, and thought that these Jews should help them by their song. But the sorrow and shame of their exile had smitten their hearts too terribly, and stifled all their power of song. All that there they were capable of was the fierce and almost frantic prayer for revenge with which the psalm concludes. But the text has wider application than merely to those sad circumstances which first called it forth. Hence
I INQUIRE WHAT IS MEANT BY "THE LORD"S SONG." Not only one inspired utterance, however beautiful or sacred, but all such psalms and hymns as they had been wont to sing in their happy homeland. And the Lord"s song includes those many sweet songs which may have no words, but are sung in the heart of God"s people, to their great joy and help. And in every case, whether with or without words, it is a song of the heart; the lips alone can never sing the Lord"s song, for such song is not alone to the Lord, but from the Lord, inspired by his Spirit and taught by his grace.
II WHEREFORE CANNOT THIS SONG BE SUNG IN A STRANGE LAND? It was not from mere sullenness that the exiled Jews refused to sing; nor from that pride in which the unhappy often entrench themselves; nor because they had lost all hope in God: they had not. But it was because of what Babylon itself was to them.
1. Babylon was a strange land." In its merely physical aspects it was utterly different from all they had been accustomed to; but how much more in all its moral, social, and spiritual character! Hence there settled down upon them the deep depression and sadness which the sense of complete isolation and loneliness ever produces. Tears, but not songs, abound in such circumstances. It is ill to be separate, to stand apart, especially by our own will.
2. There was no sympathy, but a chill, designed contempt and dislike of all they held most precious. Let any one choose such surroundings, the Lord"s song will be quickly silenced.
3. Babylon was the embodiment of the world-spirit. Splendid, proud, magnificent; but hard, cruel, godless. That spirit and the Lord"s song cannot coexist.
4. Was full of idols. See the prophet"s scorn of them. (Psa_135:15, etc.) And human hearts are yet haunted by idols not a few; but if so, then the Lord"s song cannot be sung.
5. Was full of sin, corrupt to the core. But the heart that holds to sin, any sin, silences the Lord"s song. S.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 4. How shall we sing the LORD's song…
Ver. 4. How shall we sing the LORD's song in a strange land How shall they sing at all? sing in a strange land? sing Jehovah's song among the uncircumcised? No, that must not be; it shall not be. With one voice they refuse, but the refusal is humbly worded by being put in the form of a question. If the men of Babylon were wicked enough to suggest the defiling of holy things for the gratification of curiosity, or for the creation of amusement, the men of Zion had not so hardened their hearts as to be willing to please them at such a fearful cost. There are many things which the ungodly could do, and think nothing of the doing thereof, which gracious men cannot venture upon. The question "How can I?" or "How shall we?" comes of a tender conscience and denotes an inability to sin which is greatly to be cultivated.
Ver. 4. How shall we sing the Lord's song in a strange land? Now, is it not true that, in many senses, we, like the Jewish exiles, have to sing the Lord's song in a strange land? If not a land strange to us, then, all the more strange to it a land foreign, so to say, and alien to the Lord's song. The very life which we live here in the body is a life of sight and sense. Naturally we walk by sight; and to sing the Lord's song is possible only to faith. Faith is the soul's sight: faith is seeing the Invisible: this comes not of nature, and without this we cannot sing the Lord's song, because we are in a land strange to it.
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Again, the feelings of the present life are often adverse to praise. The exiles in Babylon could not sing because they were in heaviness. God's hand was heavy upon them. He had a controversy with them for their sins. Now the feelings of many of us are in like manner adverse to the Lord's song. Some of us who are in great sorrow. We have lost a friend; we are in anxiety about one who is all to us; we know not which way to turn for tomorrow's bread or for this day's comfort. How can we sing the Lord's song?
And there is another kind of sorrow, still more fatal, if it be possible, to the lively exercise of adoration. And that is, a weight and burden' of unforgiven sin. Songs may be heard from the prison cell of Philippi; songs maybe heard from the calm death bed, or by the open grave; but songs cannot be drawn forth from the soul on which the load of God's displeasure, real or imagined, is lying, or which is still powerless to apprehend the grace and the life for sinners which is in Christ Jesus. That, we imagine, was the difficulty which pressed upon the exile Israelite; that certainly is an impediment now, in many, to the outburst of Christian praise. And again, there is a land yet more strange and foreign to the Lord's song even than the land of unforgiven guiltand treat is the land of unforsaken sin. Condensed from C. J. Vaughan.
Ver. 4. The Lord's songin a strange land. It was the contrast, it was the incongruity which perplexed them. The captives in Babylon that huge, unwieldy city, with its temple of the Chaldean Bel towering aloft on its eight stupendous stories to the height of a furlong into the skythe Israelite exiles, bidden there to an idolatrous feast, that they might make sport for the company by singing to them one of the far famed Hebrew melodies, for the gratification of curiosity or the amusement of the earhow could it be done? The Lord's song one of those inspired compositions of Moses or David, in which the saintly soul of the king or the prophet poured itself forth in lowliest, loftiest adoration, before the one Divine Creator, Redeemer, and Sanctifierhow could it be sung, they ask, in a scene so incongruous? The words would languish upon the tongue, the notes would refuse to sound upon the disused harp. Such Psalmody requires its accompaniment and its adaptationif not actually in the Temple courts of Zion, yet at least in the balmy gales of Palestine and the believing atmosphere of Israel. C. J. Vaughan, in "The Family Prayer and Sermon Book."
Ver. 4. The Lord's song. These songs of old, to distinguish them from heathenish songs, were called God's songs, the Lord's songs; because taught by him, learned of him, and commanded by him to be sung to his praise. John Bunyan.
Ver. 4. Many were the sad thoughts which the remembrance of Zion would call up: the privileges they had there enjoyed; the solemn feasts and happy meetings of their tribes to worship there before the Lord; the Temple"the beautiful house where their fathers had worshipped" now laid waste.
But the one embittering thought that made them indeed heavy at heart, silenced their voices, and unstrung their harps, was the cause of this calamitytheir sin. Paul and Silas could sing in a dungeon, but it was not their sin brought them there: and so the saints suffering for the name of Christ could say, "we are exceeding joyful in all our tribulation." There is no real sorrow in any circumstances into which God brings us, or where he leads and goes with us; but where sin is, and suffering is felt to benot persecution, but judgment, there is and can be no joy; the soul refuses to be comforted. Israel cannot sing beside the waters of Babylon. William De Burgh.
Ver. 4. There is a distinction between us and God's ancient people; for at that time the worship of God was confined to one place; but now he has his temple wherever two or three are met together in Christ's name, if they separate themselves from all idolatrous profession, and maintain purity of Divine worship. John Calvin.
Ver. 4. It is one of the pathetic touches about the English captivity of King John II of France, that once sitting as a guest to see a great tournament held in his honour, he looked on sorrowfully, and being urged by some of those about him to be cheerful and enjoy the splendid pageant, he answered with a mournful smile, "How shall we sing the LORD'S song in a strange land?" Polydore Virgil, 1555.
Psalms 137:5*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain How shall we sing the Lords song in a…
Psa_137:4
How shall we sing the Lords song in a strange land?
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The Lords song in a strange land
The temple music had a reputation even among the heathen peoples of Central Asia; and it seemed natural that the sacred words and music, which had for ages set forth the worship of the one true God, should furnish a more refined amusement for the cultivated pagans who had trodden down the sanctuary and had enslaved Gods people. But the heart of captive Israel beat true to what was due to the honour of God, and to the memories of their ancient worship. How shall we sing the Lords song in a strange land? Nay, this request of the heathen oppressor that the captives should sing the Lords song for his aesthetic gratification nerves the psalmist to a sterner mood. He cannot forget how, in those dark hours, a race of kinsmen by blood had cheered on the heathen foe in his work of destruction. Already he sees the approaching capture of the city by Darius Hystaspis. Her young children are dashed against the stones by the Persian invader. But, meanwhile, if the psalmist is asked to prostitute his gift by singing the old temple songs merely to amuse the heathen, there are many reasons which make compliance impossible. How shall we sing the Lords song in a strange land?
I. The Lords song.
1. It meant for Israel all that was precious to the soul; but for the Babylonians it meant merely entertainment, merely a newly incited curiosity, merely a new sensation in the world of art. There was nothing common to Israel and Babylon in their way of looking at it.
2. Any ancient hymn of king or prophet which had passed into the service of the sanctuary bore that name. There is one prayer with which no other prayer may compare, and which alone in Christendom bears the name of the Lords Prayer. But there is, at least on earth, no one psalm or hymn which bears the name of the Lords song. Whatever may be the case with the new song of the everlasting future, the religious hymnology of earth is, and always has been, almost infinitely varied in its expression; and yet at bottom it is one--one in its motive, one in its spirit and its effort, one in its surrounding moral atmosphere.
3. What is it but the ascent of the soul towards the infinite and the eternal, the upward bounding of the understanding, the expansion of the affections, the effort of faith, and hope, and love, to utter themselves somehow in praise? Although the words, the languages, the rhythms, the melodies, should be most dissimilar, this--this, the true song of the Lord; springing out of the very heart of the people of revelation, and embodying its creed in poems of the most different ages and characters--this it was which could not be uttered for the mere gratification of pagan Babylon--could not, at least, without profanity.
4. If it had only been the old poetry of the Hebrews--only their ancient music--they might, perhaps, have consented to render it before a Babylonian audience. But, for the Jews, language was a much more sacred tiring, speaking generally, than, I fear, it is to us. The Jews did not conceive of language as a something which might be stripped off thought, like bark from the surface of a tree. For them, thought and language always went together.
5. It sounded through the corridors of the soul before it took shape in language, and resounded beneath the vaults of the temple; and this--this sense of its reality, made it impossible for a good Jew to prostitute it for the benefit of a pagan audience who might think of it as a new sensation in art.
6. Poetry, music, painting, architecture, all have their place in the sanctuary of God. And what has once been given to Him is His--His irrevocably--His for ever. Poetry or music which has been dedicated to Him, and which has lifted souls up to Him for many a generation, cannot be divested of its purpose, and made the amusement of the unbelieving, without wounding Him to whom it was given by the faith and love of the gifted dead.
II. In a strange land.
1. This was apparent, first of all, in the difference of the language. Although the Baby-Ionian tongue had affinities with the Hebrew, it was practically for the Jews a foreign language. We know how it affects us, when we first go abroad, to hear another than our mother tongue being talked all around us. It produces, at least at first, a sense of isolation; and this must have been deepened in the ease of the Jews by the fact that they certainly did not go to Babylon for their own satisfaction. In time, no doubt, the captive Jews learned much of the language of their conquerors, and, in fact, brought it back with them to Palestine; but at first it was a barrier between them; and this would, of itself, have made them unwilling to sing the Lords song in their own ancient Hebrew to strangers who could not follow it. The language of religion is, and must be, unintelligible to those who do not share the faith and the feelings which prompt it. The natural man perceiveth not the things of the Spirit of God; neither can he know them, because they are spiritually discerned. And the sense that this is the case often makes a Christian, when in general society, retire into himself, lest he should break his Masters precept against giving that which is holy unto the dogs, and casting the pearls of heaven before swine. If the soul is to sing the Lords song with the lips as well as with the heart, it must be among those who can speak its own language.
2. Babylon was the land of material wealth; it was the great world-city of the ago. It had its attractions, no doubt, but it was not the place in which to sing the Lords song. That song proclaimed in its very earliest notes--witness the one psalm of Moses, Domine, refugium--it proclaimed the insignificance of this human life at the best--the poverty, the perishableness of all that belongs to time. The soul of man is, after all, finite; and when the soul is filled with this world there is no room for the next. We could not ourselves well sing the Gloria in excelsis in the Stock Exchange or in a West End club; and the Jews felt that Babylon was not the place for singing the song of the Lord which had been the joy and the glory of their ancient sanctuary.
3. Babylon was a land in which life was overshadowed by a vast idolatry. Now, how could the old psalms of Israel, instinct with the memories of Davids life and of Solomons glory, and of the solemnities of the now destroyed temple, be sung in such an atmosphere as this? If sacred associations were to have any value--if sacred words were to mean anything, could they be prostituted to the amusement of a race which was devoted to a hideous and cruel superstition? No. Captive Israel might sing the songs of the captivity, such as was this very psalm itself. It might sing these in secret assemblies of the faithful; but to render the old temple hymns before a heathen crowd of idolaters--this, this was impossible. Is not the Christian soul often carried captive, nowadays, into the Babylon of unbelief or of half belief? Is not the place in our thoughts which is due to God often tenanted by abstractions, which are just as senseless as the idols of Babylon--creations, it is true, of our thoughts, instead of being creations of our fingers? Nature, force, law, and what not--generalizations of our own minds as we look out upon the universe around us--these are, too often, placed upon the throne of the one infinite, eternal, self-existing Being.
4. There hung over all the magnificence of Babylon a dense atmosphere of sin, which made it impossible for the servant of God to sing his song--to do more than complain: How long, O Lord? How long? And the regenerate soul may be carried captive, some of us must know, too well, into this Babylon of deadly sin. It may be carried captive; it may at once make its escape and return. Happy are they with whom it fares thus. But, supposing that the soul is detained in Babylon--supposing that habits of evil are formed, and that the enfeebled will is held down by bolts and bars which it cannot break--then how is it to sing the Lords song? How is it to mount upon the wings of desire and hope to the throne of the All-Holy, whose laws it the while sets steadily at defiance? How can we sing the praises of our Maker, if we have not reason to be thankful to Him for the gift of an undying existence?--or the praises of our Redeemer, if our hearts do not tell us that we have been washed with His blood, and have not defiled our garments?--or of our Sanctifier, if we know that we have grieved Him, and that He has taken Himself from us? Better far--I had almost allowed myself to say--better far sing the songs of Babylon itself, than burn out the last surviving tenderness of the conscience by a service which cannot be but as odious to God as it is degrading to ourselves.
5. We may well, indeed, feel, all of us, that this life is an exile from our true home, and that, while we live it, we cannot, at our best, sing aright the song of the redeemed. The new song of the four awful creatures, and of the four and twenty elders before the throne of the Lamb--the new song which go man could learn bug the hundred and forty and four thousand which were redeemed from the earth--the song of Moses the servant of God, and the song of the Lamb, which is sung for ever and ever by them that have gotten the victory over the beast, and that stand on the sea of glass having the harps of God--what is all this but a description of the psalmody of the blessed, with the volume and with the perfections of which nothing that is heard on earth can compare? (Canon Liddon.)
The difficulty of singing the Lords song in a strange land
1. I cannot doubt that we have felt it at times despondingly. I cannot sing the Lords song. Difficult as I find it to pray--difficult to confess sin, difficult to ask for grace, it is still more difficult, I find, to praise; to perform that highest, that most unselfish of all offices of devotion, which is the telling forth, in the hearing of others, in the presence (we believe) of the communion of saints, dead as well as living, what God is, in act and in counsel, in power, wisdom, and love, in creation, redemption, and grace, in His Son our Lord Jesus Christ, and in His Spirit the Lord and Giver of life.
(1) The very life which we live here in the body is a life of sight and sense. If we wish to realize heaven, to meditate upon eternity, to hold converse with Jesus Christ, to ask something of God, it has all to be done by strenuous resolution; by drawing down, as it were, the blinds of the mind against the sights and sounds of our street, and opening the windows of the soul to let in the light of another world. All this is difficult. And without this we cannot worship.
(2) The feelings of the present life are often adverse to praise. The exiles in Babylon could not sing because they were in heaviness. Gods hand was heavy upon them. Now the feelings of many of us are in like manner adverse to the Lords song. Some of us are in great sorrow. We have lost a friend--we are in anxiety about one who is all to us--we know not which way to turn for to-morrows bread or for this days comfort. How can we sing the Lords song? And there is another kind of sorrow, still more fatal, if possible, to the lively exercise of adoration--unforgiven sin.
(3) There is a land yet more strange and foreign to the Lords song even than the land of unforgiven guilt--and that is the land of unforsaken sin.
2. But there is a land, could we but reach it, where praise is, as it were, indigenous. In heaven praise bursts forth spontaneously from all the blessed--it is their voice--they cannot speak but in praise. But how shall we sing it? May not heaven be a strange land to us, though it is the native land of the Lords song? The Lords song will sound for ever in heaven; but shall we be there to sing it? It takes a lifetime to make heaven our own land. O how many things go to this! Heaven means--we have no other definition of it--where God is. Then, if heaven is to be our land, it must be by our knowing God--God in Christ. We must know Him in His holiness as the God of purer eyes than to behold iniquity. We must know Him in His love. We must know Him in His power as the Resurrection and the Life, able to re-create in His own image those who have most utterly lost and sullied it. Then we shall be no strangers in the land that is very far off, because it is the land where we shall see the King in His beauty, and praise Him for ever with joyful lips. (Dean Vaughan.)
The Lords song in a strange land
Babylon stands for the kingdom of this world; Jerusalem for the kingdom of God, which is above. We are sitting by the waters of Babylon while on this earth, where nothing continueth in one stay, we watch all things eddying and drifting by us, slowly or quickly carried away down the stream of time. Of course we can but too easily learn to acquiesce in our exile, content with Babylon, and forgetting Jerusalem; and then this psalm has nothing to say to us but to condemn us for not being able to make its words our own. And often in some shape does the question flash into his mind, How shall I sing the Lords song in this strange land? Many, indeed, of the songs of Zion are sung by us with but little effort. Those that tell God of our past sins, and present weaknesses, and that cry sadly but hopefully for pardon and help through Christ, readily, I say, do they come forth from every heart that knows its own history. But the Lords song in its highest sense, the song which sings unto the Lord only of the Lord Himself, and forgetting man loses itself in giving glory and praise unto Christ, does a melody of this kind never seem as much out of place in our heaviness as it once seemed by the waters of Babylon? When a man is down of heart about himself, or those whom he cares for, when things have been going amiss with him in mind, body, or estate, through the week just past, and he is anxious indeed as to what another week will bring forth, then here on Sunday morning it may seem somewhat inopportune and out of place for him to have to say to others even as they say to him, O come, let us sing unto the Lord, etc. Not a few of us here now have, I doubt not, some secret care or sorrow pressing sore upon us, and yet we ought to have been singing, My soul doth magnify the Lord, etc. And does it not, I say, cost us a struggle in this our heaviness to put our hearts into such words of joy? Does not this earth sometimes seem a strange land, indeed, in which to sing the Lords songs? And yet these songs of the Lord are really among the strongest helps and aids to our comfort. The more I am feeling some evil of this land of my captivity, the more thankfully let me, while I may, make my escape from it by fixing my heart upon my Saviour. (John Gray, M. A.)
Sin takes all the music out of our hearts
Music suggests perfect harmony of character. To have a musical instrument that will adequately express musical thought in sound and harmony requires very care-fully-selected woods as to acoustic properties for its construction. John Albert, who has been called the Stradivarius of America, died the other day at the age of ninety years. His great success in making violins, that won him fame through the world, was as much due to the care with which he selected the woods from which they were made as to his skill as a workman. So much depended on the proper woods that Albert sought them sometimes at the risk of his life. Once he lay for weeks between life and death, the victim of an accident while he was on the hunt for a certain wood in an almost impassable forest. Ole Bull, the great violinist, pronounced him one of the great violin makers of the world because he possessed the greatest knowledge of the acoustic properties of woods of any man living at that time. Surely if a violin maker must pay such great heed to the character of the wood out of which he constructs a violin, in order that he may make it a perfect interpreter of musical thought to human ears, we should not wonder at the care of God in seeking to so purify and cleanse our hearts that they shall be resonant, and responsive to the slightest touch of the Holy Spirit, and thus be able to interpret the melodies of heaven. (L. A. Banks, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.