Psalms 137:7 · Bible study
Psalms 137:7 Commentary: Justice Against Edom
Hebrew · 11 what the commentators say
Meaning in one sentence
How does this cry for God to judge Edom fit with Jesus' command to love enemies? A study of imprecatory prayer and divine justice.
Research Summary
- Meaning: A plea for God to remember and judge Edom for their malicious participation in Jerusalem’s destruction.
- Key words: “Remember” (H2142 zakhar, Qal imperative, call to mind and act); “Raze” (H6168 arah, Piel imperative, to strip bare, lay waste).
- Main debate: Whether this imprecatory prayer is consistent with the New Testament ethic of loving enemies, or whether it reflects an earlier stage of revelation that is superseded by Christ’s teaching.
- Theological theme: Divine justice and covenant vindication, God is faithful to defend His people and punish those who harm them, but vengeance belongs to Him alone.
- Best use: As a model for honest lament and trust in God’s ultimate justice, not as a prescription for personal revenge. Preachers should address the tension with forgiveness boldly.
Translation Comparison
BSB Berean Standard Bible 2020
Remember, O LORD, the sons of Edom on the day Jerusalem fell: “Destroy it,” they said, “tear it down to its foundations!”
WEB World English Bible 2000
Remember, Yahweh, against the children of Edom in the day of Jerusalem, who said, “Raze it! Raze it even to its foundation!”
KJV King James Version 1769
Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.
ASV American Standard Version 1901
Remember, O Jehovah, against the children of Edom The day of Jerusalem; Who said, Rase it, rase it, Even to the foundation thereof.
YLT Young's Literal Translation 1898
Remember, Jehovah, for the sons of Edom, The day of Jerusalem, Those saying, `Rase, rase to its foundation!'
Darby Darby Bible 1890
Remember, O Jehovah, against the sons of Edom, the day of Jerusalem; who said, Lay [it] bare, Lay [it] bare, down to its foundation!
Douay-Rheims Douay-Rheims Bible 1899
If I shall walk in the midst of tribulation, thou wilt quicken me: and thou hast stretched forth thy hand against the wrath of my enemies: and thy right hand hath saved me.
Translations in other languages (10 available)
Acuérdate, oh Jehová, de los hijos de Edom en el día de Jerusalem; quienes decían: Arrasadla, arrasadla hasta los cimientos.
Lembra-te, SENHOR, dos filhos de Edom no dia de Jerusalém, que diziam: Arruinai -a ,arruinai -a ,até ao seus fundamentos!
Éternel, souviens-toi des enfants d’ Édom,
HERR, gedenke der Kinder Edom den Tag Jerusalems, die da sagten: “Rein ab, rein ab bis auf ihren Boden!”
HEERE! gedenk aan de kinderen van Edom, aan den dag van Jeruzalem; die daar zeiden: Ontbloot ze, ontbloot ze, tot haar fondament toe!
Ricordati, o Eterno, dei figliuoli di Edom, che nel giorno di Gerusalemme dicevano: Spianatela, spianatela, fin dalle fondamenta!
Wspomnij, Panie! na synów Edomskich, i na dzień Jeruzalemski, w który mówili: Poburzcie, poburzcie aż do gruntu w nim.
Если я пойду посреди напастей, Ты оживишь меня, прострешь на ярость врагов моих руку Твою, и спасет меня десница Твоя.
耶路撒冷 遭難的日子，以東 人 說：拆毀！拆毀！直拆到 根基！耶和華啊，求你記念這仇！
O Lord, keep in mind against the children of Edom the day of Jerusalem; how they said, Let it be uncovered, uncovered even to its base.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 137:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse appeals to God’s justice against Edom for their active role in Jerusalem’s destruction. Barnes notes that the Edomites “had been among the most active in its destruction,” while Matthew Henry calls them “accessaries” who “helped forward the affliction.” The Hebrew verb עָ֤רוּ (Piel imperative of ערה) means to lay bare or strip, as Keil and Delitzsch explain: “raze it even to the ground, leave not one stone upon another.” Calvin interprets this as the church’s complaint during the Babylonian exile, not personal revenge but a prayer that God would remember His covenant. The consensus sees this as a plea for divine retribution, placed within the context of covenant faithfulness and trust in God’s ultimate justice. All sources ground the prayer in the historical fact of Edom’s complicity with Babylon.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Covenant Vindication: The Old Testament repeatedly calls on God to avenge His covenant people against hostile nations (e.g., Deuteronomy 32:35, Psalm 94:1–2). Edom's sin is a direct violation of brotherly obligation, and the prayer is for God to fulfill His covenantal promises of justice.
- Imprecatory Lament: This view sees the verse as an emotionally raw expression of pain rather than a prescriptive model for prayer. The psalmist cries out honestly, but the New Testament transforms the response to evil through Christ's teaching on non-retaliation and love for enemies (Matthew 5:38–48).
What is clear: The psalmist calls on God to act against those who actively participated in Jerusalem's destruction and rejoiced in it, trusting that God sees all and will set things right.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Edom's complicity | Edom actively aided the Babylonians in destroying Jerusalem and rejoiced in its fall. | Some emphasize that Edom's enmity was age-old and malicious, while others see their actions as a specific, historical betrayal rather than a timeless archetype of evil. |
| Imprecatory language | The psalm calls for God to act in judgment against Edom. | Christians who hold a ‘covenant vindication’ view see this as a legitimate prayer for God to fulfill His promises of justice. Others argue that the New Testament covenant of love supersedes such imprecations, making them inapplicable as a model for prayer today. |
| Christian application | The verse is part of inspired Scripture and has value for teaching and reflection. | Some traditions (e.g., Lutheran, Reformed) see the imprecatory psalms as expressive of the church’s struggle against spiritual forces and injustice. Others (e.g., Anabaptist, some Methodist traditions) caution against using them as models for prayer, preferring to turn to the Beatitudes and Jesus’ commands as the primary guide. |
| Relationship to forgiveness | The verse does not advocate personal revenge; the prayer is directed to God. | Those who harmonize it with the New Testament point to Romans 12:19 (‘Vengeance is mine, I will repay, says the Lord’) as support for leaving judgment to God. Critics still note that the emotional tone seems at odds with Jesus’ command to pray for persecutors, raising a tension that many Christians wrestle with. |
Historical & Cultural Context
The Edomites, descendants of Esau, were a brother-nation to Israel, yet ancient hostility ran deep. When Nebuchadnezzar’s army destroyed Jerusalem in 586 BC, Edom not only stood aloof but actively aided the Babylonians. Clarke, citing Jeremiah, Lamentations, Ezekiel, and Obadiah, notes that they were “main instruments in rasing the walls of Jerusalem even to the ground.” The phrase “day of Jerusalem” echoes Obadiah 1:11, where Edom is denounced for standing on the side of enemies on that day of calamity. Cambridge Bible likewise points to the prophets’ repeated denunciations of Edom for this betrayal, referencing Amos, Obadiah, Joel, Jeremiah, and Ezekiel.
The psalmist’s memory is not abstract. The opening verses of Psalm 137 set the scene: exiled Jews by the rivers of Babylon, weeping as they remember Zion, refusing to sing Yahweh’s song in a foreign land. In verses 5-6 they vow never to forget Jerusalem. That vow leads directly to verse 7, a plea that God would also remember, not in passive recollection but in judicial action. The repeated Piel imperative “Raze it, raze it” captures the Edomites’ gleeful urging. Keil and Delitzsch note the Pasek between the two occurrences, marking a distinct pronunciation, emphasizing the venom of their cry. This was not a neutral act; it was a malicious participation in the humiliation of God’s people.
Textual Notes
The supplied sources note no significant textual variants for Psalm 137:7. Keil and Delitzsch comment on the vocalization and accentuation of the repeated Piel imperative עָ֤רוּ, observing that the pausal form and Pasek mark serve to emphasize the distinct pronunciation and intensity of the command, but these are within the received Masoretic text, not alternate readings. The verse is stable across the manuscript tradition.
Reception History
This verse has been a point of tension throughout church history. Early Christian interpreters often spiritualized it, reading Edom as a type of worldly opposition or demonic forces. Augustine, in his commentary on the Psalms, treats the imprecations as prophecy of judgment against spiritual enemies, not literal hatred. The Reformers, especially Calvin, understood the psalm as the voice of the persecuted church, crying out for God’s justice while leaving vengeance in His hands. Matthew Henry similarly argued that this is not a spirit of revenge but a “holy zeal for the glory of God and the honor of His kingdom.” In modern times, many lectionaries omit the imprecatory verses from corporate reading, yet the passage remains a resource for those who wrestle publicly with injustice. It continues to challenge Christians to pray honestly while trusting that God’s mercy and judgment are not opposed.
Preaching This Verse
Three-Point Outline
- The Pain of Remembering, The psalmist is in exile, haunted by Jerusalem’s fall. Their memory is raw and refuses to fade. The victory chants of Edom add insult to injury.
- The Sin of Edom, Edom, a brother nation, chose to exploit tragedy rather than show mercy. They amplified the destruction, demanding the city be leveled to its foundations. This is not a random enemy but a close relative who turned against God’s people.
- The Appeal to God, The psalmist does not take revenge into their own hands. They cry out, “Remember, Yahweh.” It is an act of faith, handing the matter over to the only Judge who sees all and will set all right. Vengeance belongs to the Lord.
Five-Point Outline
- Setting the Stage: Exile and Lament (vv. 1-4), The community sits by Babylonian rivers, silenced by grief. Their tormentors demand songs of joy.
- Vowing to Remember Jerusalem (vv. 5-6), The psalmist swears never to forget Zion, prioritizing that memory above all else.
- Calling for Divine Justice on Edom (v. 7), The focus shifts from personal grief to corporate sin. Edom’s role is recalled and brought before God’s throne.
- Looking toward Babylon’s Judgment (vv. 8-9), The imprecation expands to include Babylon, the primary oppressor, with a stark image of retribution.
- Trusting God’s Justice in Praise and Lament, Throughout, the psalm refuses to let go of God. The cry for justice is itself a prayer, acknowledging that God alone can restore what is broken.
Illustration Hooks
- A family whose home was destroyed in a conflict discovers that neighbors not only failed to help but joined in looting. The prayer is honest: “God, see what they did.”
- A worker is passed over for promotion after a colleague spread false rumors. In private, they pray, “Lord, You know the truth. Set things right.” This is not malice but a cry for vindication.
- A church that has been mocked or minimized by others in the community wrestles with how to respond. The Psalm offers a language of sorrow and trust rather than retaliation.
Questions Your Congregation Is Asking
- Is it wrong to pray for God to judge people who hurt us?
- Does this Psalm contradict Jesus’ command to love our enemies?
- How do I express anger at injustice without becoming bitter or vengeful?
Leading a Discussion
Psalm 137 appears in a context of deep suffering. The exiles have lost everything, homeland, temple, identity. Amid this, they hear the taunts of Edom, a brother nation that turned against them. This raises hard questions about justice, anger, and faith. These questions help your group move from observation toward applying the text in a way that honors God’s justice and mercy.
Discussion Questions
- Read Psalm 137:1-7 aloud. What emotions do you notice in the first six verses? How does the mood shift when verse 7 arrives?
- Look at the Hebrew verb “remember” (H2142, remember, call to mind, act on behalf of). In the Old Testament, when God “remembers,” He acts. What does this suggest about the psalmist’s prayer?
- Why is Edom singled out? Consider their relationship to Israel (descendants of Esau) and the prophets’ descriptions of their actions (Obadiah 1:11, 14; Ezekiel 25:12, 14). What makes their betrayal worse?
- How does the psalmist’s vow to “not forget Jerusalem” (vv. 5, 6) connect to the request that God “remember” Edom? What does this teach about the relationship between personal commitment and corporate justice?
- Read Jesus’ words in Matthew 5:43, 44 (“love your enemies and pray for those who persecute you”). How does this command relate to the imprecation in Psalm 137:7? Are they contradictory, or can they both be held in tension?
- What does it mean to “leave room for God’s wrath” (Romans 12:19) while still crying out for justice? How can we distinguish between personal vengeance and a holy desire for God to set things right?
- In what situations today might it be appropriate to pray a prayer like Psalm 137:7? Why is it important to bring our rawest feelings, including anger, before God rather than suppressing them or acting on them ourselves?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 17:14 | Yahweh said to Moses, “Write this for a memorial in a book, and rehearse it in the ears of Joshua: that I will utterly blot out the memory of Amalek from under the sky.” |
| I Samuel 15:2 | Yahweh of Armies says, ‘I remember what Amalek did to Israel, how he set himself against him on the way when he came up out of Egypt. |
| Psalms 74:18 | Remember this, that the enemy has mocked you, Yahweh. Foolish people have blasphemed your name. |
| Psalms 79:8 | Don’t hold the iniquities of our forefathers against us. Let your tender mercies speedily meet us, for we are in desperate need. |
| Psalms 79:12 | Pay back to our neighbors seven times into their bosom their reproach with which they have reproached you, Lord. |
| Isaiah 34:5 | For my sword has drunk its fill in the sky. Behold, it will come down on Edom, and on the people of my curse, for judgment. |
| Isaiah 34:6 | Yahweh’s sword is filled with blood. It is covered with fat, with the blood of lambs and goats, with the fat of the kidneys of rams; for Yahweh has a sacrifice in Bozrah, and a great slaughter in the land of Edom. |
| Isaiah 63:1 | Who is this who comes from Edom, with dyed garments from Bozrah? Who is this who is glorious in his clothing, marching in the greatness of his strength? “It is I who speak in righteousness, mighty to save.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the Edomites not merely as onlookers who gloated over Jerusalem's fall but as active participants in Nebuchadnezzar's army. They were the main instruments who tore down the city's walls, an act of direct betrayal against their own kindred.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that the psalmist's cry against Edom is not mere vengeance but a deliberate act of remembering Jerusalem's fall and those who caused it. The Edomites were especially active in destroying the city, and the psalmist calls on God to hold them accountable. Barnes acknowledges this belongs to the imprecatory psalms, which seem difficult to reconcile with the gospel's call to forgive.
Calvin's Commentaries Reformed 1564
Calvin corrects a common assumption: David did not write this Psalm as a prophecy of future captivity. Instead, the language describes the exile as an actual, present experience, not a distant event foretold in advance.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that Edom's hostility toward Israel was especially grievous because they were blood relatives through Esau and Jacob. The psalmist's deep love for Jerusalem leads him to call for punishment on Edom for their unbrotherly spite in rejoicing over the city's destruction.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that the Edomites did not simply stand by while Jerusalem fell. They actively urged the Babylonians to destroy the city completely, even to its very foundations, showing their vicious hatred for God's people.
Gill's Exposition of the Bible Baptist 1748
Gill stresses the particular cruelty of the Edomites, who were blood relatives of the Jews yet actively helped Babylon destroy Jerusalem. Their old family grudge and serpent-like enmity drove them to rejoice at the city's fall and urge the Babylonians to raze it to the very foundations.
Jamieson-Fausset-Brown Commentary Protestant 1871
Remember . . . the children of Edom —(Compare Ps 132:1 ), that is, to punish. the day of Jerusalem —its downfall ( Lam 4:21 ; Lam 4:22 ; Oba 1:11-13 ).
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that the term "the devastated one" in this psalm does not describe a past event but acts as a prophetic curse, demanding future ruin. They see the violent language as Old Testament zeal for God's justice, noting such imprecations do not fit the New Testament church's mouth.
Lange's Commentary Reformed 1857
Lange insists the psalm records a genuine, personal experience of exile, not a later literary device. He rejects theories that connect it to the Second Temple dedication or the Maccabean era. For him, the tears and the suspended harps are the actual grief of captives, and the fierce imprecations flow from that living memory.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry insists this is not a vengeful cry but a holy appeal to God's justice. The Edomites' gleeful incitement of Babylon against Jerusalem springs from the ancient enmity of Esau against Jacob, the serpent's seed against the woman's. The psalmist leaves vengeance to God, who will not overlook those who rejoice in His people's calamities.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
The day - In the time of its destruction.