What historical events led to the plea in Psalm 137:7? Immediate Setting of Psalm 137 Psalm 137 was composed by Judean captives in Babylon (c. 586–538 BC). The psalm laments the destruction of Jerusalem and the consequent exile, culminating in a plea for divine retribution upon two parties: Edom (v. 7) and Babylon (vv. 8–9). The outcry toward Edom arises from their active cooperation with Babylon during the final siege and sack of Jerusalem. Chronological Road to 586 BC 1. United Kingdom (c. 1051–931 BC) • David subdues Edom (2 Samuel 8:13–14). • Solomon garrisons Edom (1 Kings 9:26). 2. Division and Early Hostility (931–848 BC) • Under Rehoboam, Shishak of Egypt raids Judah (1 Kings 14:25–26). Edom begins regaining independence. 3. Edomite Revolt and Enmity Intensifies (848 BC) • “During Jehoram’s reign, Edom rebelled against Judah” (2 Kings 8:20–22). • This marks a permanent rift; Edom pursues alliance with regional powers hostile to Judah. 4. Judah’s Campaigns and Temporary Subjugation (c. 796 BC) • King Amaziah slays 10,000 Edomites at the Valley of Salt and captures Sela (2 Kings 14:7). • Edom soon recovers, emboldened by trade along the King’s Highway. 5. Assyrian Age (c. 745–626 BC) • Assyria weakens Judah but also checks Edom’s expansion. • Edom pays tribute to Assyria, gaining autonomy and wealth. 6. Babylonian Ascendancy (626–605 BC) • Nabopolassar, then Nebuchadnezzar II, eclipse Assyria. • Babylonian Chronicle (BM 21946, lines 1–11) notes Edom listed among western vassals. 7. Three Babylonian Campaigns Against Judah a. 605 BC—First deportation; Daniel exiled (Daniel 1:1–2). b. 597 BC—Second deportation; Jehoiachin exiled (2 Kings 24:14–16). Babylonian ration tablets (E A 28332; “Ya’ukin king of Judah”) affirm this. c. 588–586 BC—Final siege; Jerusalem falls and temple is burned (2 Kings 25:8–10). Lachish Letter 4 (British Museum 29574) references Chaldean advance and Judah’s last outposts. Edom’s Complicity on “the Day of Jerusalem” • Obadiah 1:10–14 : Edom “stood aloof,” “rejoiced,” “spoke proudly,” “entered the gate,” “looted,” and “cut off fugitives.” • Jeremiah 49:7–22 and Ezekiel 25:12–13 condemn Edom’s violence. • Lamentations 4:21–22: “Rejoice and be glad, O daughter of Edom… the cup will pass to you.” • Amos 1:11–12: Edom’s “relentless anger” recorded a century earlier. • Babylonian Chronicle (BM 21946, lines 22–25) implies regional allies, including Edom, aiding Babylon during the siege. Political and Geographic Motives Edom coveted the Negev trade routes and Judean territory vacated by exiles. Post-586, archaeological layers at Tel Arad, Horvat ‘Uza, and En-Gedi reveal sudden Edomite material culture influx (red-slipped pottery, cooking pots, stamp impressions “Qos,” the Edomite deity). This corroborates their opportunistic expansion. Theological Undercurrents 1. Brotherhood Betrayed Jacob (Israel) and Esau (Edom) share ancestral lineage (Genesis 25). Torah commands, “Do not despise an Edomite, for he is your brother” (Deuteronomy 23:7). Edom’s betrayal transforms familial obligation into covenantal treachery, intensifying the psalmist’s plea. 2. Covenantal Justice God’s promise to Abraham includes blessing protectors and cursing aggressors (Genesis 12:3). Edom’s participation in Jerusalem’s desolation evokes that principle; prophets predict Edom’s downfall, fulfilled when Nabateans displace Edomites (c. 4th century BC). Archaeological and Extra-Biblical Corroboration • Edomite Kingdom Evidence: – 8th-century BC copper mines at Faynan signal centralized Edomite state. – Buseirah (Bozrah) excavations show massive destruction layer dated c. 6th century BC, aligning with Babylon’s campaign predicted in Jeremiah 49. • Babylonian Prism of Nebuchadnezzar records subjugation of western peoples. • Cyrus Cylinder (539 BC) outlines policy allowing captive peoples (including Judeans) to return, fulfilling Isaiah 44:28 – 45:1. Culture of Imprecation Psalm 137 is an imprecatory psalm. In biblical ethics, imprecation is an appeal for God’s righteous judgment, not personal vengeance (Deuteronomy 32:35; Romans 12:19). The plea echoes prophetic oracles already spoken by God (Obadiah), aligning human lament with divine justice. Eschatological Significance Prophets envision future judgment of Edom as part of the Day of the LORD (Isaiah 34; Ezekiel 35). Revelation 19 leverages Edom imagery (“Bozrah,” “garments dipped in blood,” Isaiah 63) to depict Christ’s ultimate victory. Thus the historical plea prefigures final cosmic justice. Summative Answer The cry of Psalm 137:7 springs from Judah’s 586 BC destruction, when Edom—the brother nation descending from Esau—cheered Babylon’s forces, looted Jerusalem, and ambushed fleeing survivors. Centuries of animosity, climaxing in that betrayal, provoked the psalmist’s Spirit-inspired appeal for Yahweh’s remembrance and retribution, an appeal authenticated by prophetic witness, archaeological record, and the consistent testimony of Scripture. |
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