Biblical Significance of Sitting in Psalm 137
Psalm 137:1 states, "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion" [1]. The act of sitting in this context is often associated with mourning, reflection, or rest. The psalmist's sitting by the rivers of Babylon is a poignant image of the Israelites' exile and longing for their homeland.
The biblical significance of sitting is multifaceted. In various contexts, sitting can signify rest, judgment, or authority. For instance, Psalm 132:14 declares, "This is my resting place for ever and ever: here will I sit, for I have desired it" [3]. Here, God's sitting denotes his eternal rest and presence among his people. In contrast, sitting can also imply a state of mourning or sorrow, as seen in Psalm 137:1 and other biblical references, such as Job 2:13 and Lamentations 2:10 [8].
The Hebrew word for "sit" or "sitting" (יָשַׁב, yashab) carries various connotations depending on the context. It can mean to dwell, remain, or inhabit [1]. In Psalm 139:2, the psalmist says, "Thou knowest my downsitting and mine uprising, thou understandest my thought afar off" [2]. This verse highlights God's omniscience and intimate knowledge of human actions, including the most mundane aspects like sitting and standing.
In Psalm 137, the act of sitting is closely tied to the Israelites' experience of exile and their memories of Zion. The psalmist's recollection of Zion while sitting in Babylon underscores the theme of longing and nostalgia. This passage has been interpreted in various ways throughout history. According to Augustine, the psalm is not just a historical account but also a spiritual reflection on the human condition, with Christ being the ultimate subject of many psalms, including those that speak of sitting at God's right hand [5].
The motif of sitting at God's right hand is significant in Christian theology, particularly in relation to Christ's exaltation. As Aquinas notes, Christ's sitting at the right hand of God signifies his royal and judiciary power, as well as his eternal abiding with the Father [6]. This understanding is rooted in passages like Psalm 110:1, which is frequently cited in the New Testament in reference to Christ's exaltation.
In Jewish tradition, the concept of sitting is also associated with study and reverence. The Babylonian Talmud discusses the importance of avoiding "the seat of the scornful," where people engage in frivolous or idolatrous activities [4]. In contrast, sitting in a synagogue or a place of study is considered a noble activity, as reflected in Maimonides' Mishneh Torah [7].
The significance of sitting in Psalm 137 is thus deeply connected to the themes of exile, longing, and the complex emotions associated with displacement. The psalm's imagery has resonated throughout history, influencing both Jewish and Christian interpretations of rest, authority, and the human condition.
The historical setting of Psalm 137, during the Babylonian exile, provides a critical backdrop for understanding the psalmist's emotions and actions. The Israelites' experience of being forcibly removed from their homeland and sitting in a foreign land, weeping for Zion, is a powerful expression of their spiritual and national identity [1].
Sources
- Psalms ““We will go into his dwelling place. We will worship at his footstool. -- Psalms 132:7”
- Psalms “You know my sitting down and my rising up. You perceive my thoughts from afar. -- Psalms 139:2”
- Psalms “Psalms 132:14 (YLT) — This <FI>is<Fi> My rest for ever and ever, Here do I sit, for I have desired it.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Avodah Zarah 18b.5: § The Sages taught: With regard to one who goes to stadiums [ le’itztadinin ] where people are killed in contests with gladiators or beasts, or to a camp of besiegers [ ulkharkom ] where different forms of entertainment are provided for the besieging army, and he sees there the acts of the diviners and those who cast spells, or the acts of the clowns known as bukiyon , or mukiyon , or muliyon , or luliyon , or belurin , or salgurin , this is categorized as “the seat of the scornful”; and with regard to such places the verse states: “Happy is the man that ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM CX. (4) (part 2): We know that Christ sitteth at the right hand of the Father, since His resurrection from the dead, and ascent into heaven. It is already done: we saw not it, but we have believed it: we have read it in the Scripture, have heard it preached, and hold it by faith. So that by the very circumstance that Christ was David's Son, He became His Lord also. For That which was born of the seed of David was so honoured, that It was also the Lord of David. Thou wonderest at this, as if the same did not happen in human affairs. For if i”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ's Sitting at the Right Hand of the Father, Art. 1: Article: Whether it is fitting that Christ should sit at the right hand of God the Father? I answer that, The word "sitting" may have a twofold meaning; namely, "abiding" as in Lk. 24:49: "Sit [Douay: 'Stay'] you in the city": and royal or judiciary "power," as in Prov. 20:8: "The king, that sitteth on the throne of judgment, scattereth away all evil with his look." Now in either sense it belongs to Christ to sit at the Father's right hand. First of all inasmuch as He abides eterna”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Prayer and the Priestly Blessing 11:9: A person who has to enter a synagogue to call a child or his friend should enter and read [a portion of the written law] or relate a teaching [of the oral law] and then call his friend, 1 The Lechem Mishneh explains that the person should study first and then call his friend, so that it will not appear that he entered the synagogue only to serve his personal concerns. so that he will not have entered [a synagogue] for his personal reasons alone. 2 which is forbidden, as mentioned above. If he does not know [how”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 47:5: Sit--the posture of mourning (Ezr 9:4; Job 2:13; Lam 2:10). darkness--mourning and misery (Lam 3:2; Mic 7:8). lady of kingdoms--mistress of the world (Isa 13:19).”