We may not be facing a Babylonian army coming in and destroying city and temple and taking us away. But, many of us have faced severely disruptive losses in the last few years of economic turmoil. Investment accounts have been devastated; home values dropped below the mortgage balance. And many of us may have faced other kinds of losses, deaths of loved ones, divorces, physical dislocations.
And, in our losses, we may find it difficult to adapt to the new life required by our changing situation. I'm trying to imagine how much worse a bad situation would be if I had to face tormentors like the ones in Psalm 137.
Yet, this psalm although not ignoring pain, also expresses a refusal to forget that what is lost.
Here's how Walter Brueggemann, in Theology of the Old Testament/Testimony, Dispute, Advocacy, describes the practice of grief:
In the meantime, Israel is not to grow silent about its deserved plight. Israel in exile is a community that grieves and protests. Indeed, in exile the ancient social practice of lament and complaint becomes a crucial theological activity for Israel. The practice of grief is an exercise in truth-telling. It is, as evidence in Psalm 137 and Lamentations, an exercise in massive sadness that acknowledges, with no denial or deception, where and how Israel is. But the grief is not resignation, for in the end, Israel is incapable of resignation.
As in many laments, Psalm 137 includes a desire for vengeance. Yet, the psalmist is not swearing to repay the predator. Rather, he is trusting the Lord to take care of it. Or, I can accept the notes in the Jewish Study Bible that says the rocks in verses 8-9 should be read as a pun on Petra, the Rock, a fortress city--that is, the fortress protecting Edom becomes what will punish Edom.
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