Psalms · Chapter 87

V. 1. Its foundation-The foundation of the temple of God.

Verse 1. His foundation is in the holy mountains.] Jerusalem was founded on the mountains or hills of Zion and Moriah. The after increase of the population obliged the inhabitants to inclose all the contiguous hills; but Zion and Moriah were the principal. We know that ancient Rome was built on seven hills.

Verse 1. His foundation — Namely, the foundation of the city, or temple of God, of which he speaks in the following verses. The psalmist’s thoughts, we may suppose, were strongly fixed upon the temple and city of God; he had them full in his view, and was contemplating the glories of them, and at length breaks out into this abrupt expression, which has a reference, though not to what he had written before, yet to what he had deeply thought of; nor was his meaning obscure to any one who knew what had been the subject of his meditation. Thus Dr. Horne: “The psalmist having meditated on the strength, the beauty, and the glory of the holy city, and imagining the thoughts of his hearers or readers to have been employed on the same subject, breaks forth at once in this abrupt manner.” Is in the holy mountains — Hebrew, vdq yrrhb, beharree kodesh, the mountains of holiness; by which he means those mountains, or “hills of Judea, which God had chosen and separated to himself from all others, whereon to construct the highly-favoured city and temple, namely, mount Zion, mount Moriah, and other lesser hills. They are called holy mountains, or mountains of holiness, because the city and temple were, in a peculiar sense, consecrated to God, and because God in an especial manner dwelt therein, the ark of his presence being fixed there. The doctrines, and merits, and laws of Christ are those holy mountains on which his church, here typified by the city and temple of Jerusalem, is built; for it is built on Christ our Prophet, Priest, and King, and other foundation than this can no man lay. It is founded in and on holiness; Christ is a holy Prophet, a holy Priest, and a holy King; his doctrine, and merits and laws are all holy. And holiness is the strength and stability of his church; that, and that alone, will support it, and keep it from sinking: not so much,” says Henry, “that it is built upon mountains, as that it is built on holy mountains;” upon the word and promise of the holy God, for the confirming of which he hath sworn by his holiness; upon the mediation of his holy Son, who was manifested to take away our sins, and gave himself for his church, that he might sanctify and cleanse it; and upon the sanctifying influence of his holy Spirit and holy laws, all which, taken together, secure both the holiness and happiness of its members.

Verse 1. His foundation is in the holy mountains. The hills of Zion and Moriah were both holy. The exordium is bold and abrupt. Mystically, the spiritual Zion, built on the foundation of the prophets and apostles, is understood.

1. His foundation—God’s foundation, the ground whereon he rests the temporal structure of his Church, and proposes to accomplish his covenant purposes. Holy mountains—Or, mountains of holiness, that is, Zion and Moriah, mountains within Jerusalem.

V. 2. Zion-That is, Zion itself, or Jerusalem, which was built upon and near mount Zion. He saith Zion rather than Jerusalem, to intimate that he loved Jerusalem for Zion’s sake, or for the temple, which he chose for his peculiar dwelling place.

Verse 2. The Lord loveth the gates of Zion more than all the dwellings of Jacob.] That is, he preferred Zion for his habitation, to be the place of his temple and sanctuary, before any other place in the promised land. Mystically, the Lord prefers the Christian Church to the Jewish: the latter was only a type of the former; and had no glory by reason of the glory that excelleth. To this position no exception can be made.

Verse 2. The Lord loveth the gates of Zion — That is, the city of Zion, or Jerusalem, gates being often put for cities. He saith Zion rather than Jerusalem, to intimate that he loved Jerusalem for Zion’s sake, or for the temple, which he chose for his peculiar dwelling-place. He loved the gates of the temple, of the houses of doctrines, as the Chaldee interprets it; more than all the dwellings of Jacob — More than all other places of the land of Canaan in which the Israelites dwelt. For though the tabernacle was for a season in some other parts of the land, yet the temple, the place of God’s fixed residence, was nowhere but in this city of Zion. Concerning this God had said, This is my rest for ever; here will I dwell, for I have desired it. There he met his people, and conversed with them, received their homage, and showed them the tokens of his favour. From which we may infer how well he loved those gates; God indeed loved, and loves, the dwellings of Jacob. He has a gracious regard to religious families, and accepts their family worship; yet he loves the gates of Zion better; not only better than any, but better than all the dwellings of Jacob. God was worshipped in the private dwellings of Jacob; and family worship is family duty, which must by no means be neglected; yet when they come in competition, public worship is to be preferred before private.

Ver. 2. The dwellings of Jacob; that is, the synagogues, to whom the temple was the common parent, and centre of unity. Respecting the levites it is said, 2 Chronicles 35:3, that they taught all Israel; the existence of the synagogues must therefore have been coëval with their order.

2. Gates of Zion—A metonomy for Zion itself. The gates anciently were places of public assemblage: “I will declare all thy praises in the gates of Zion.” Psalm 9:14. The dwellings of Jacob—The comparison is well calculated to revive the ancient love of Jerusalem, and to encourage the returned exiles to take residence there.

Verse 3. Glorious things are spoken of thee] Or, there are glorious words or doctrines in thee. Does this refer to the glorious doctrines of the Christian Church? These are glorious sayings indeed.

Verse 3. Glorious things are spoken of thee, O city of God — “As the prophet began, in a rapture, to speak of the holy city, so now, in a fresh transport, he changes the person, and suddenly addresses himself to it. The old Jerusalem was the city of God, and glorious things were therefore said of it by the Spirit. “Pleasant for situation, and magnificent in its buildings, it was the delight of nations, the joy of the whole earth; there was the royal residence of the kings of Judah; there were the temple, and the ark, and the glory, and the king of heaven dwelling in the midst of her: her streets were honoured with the footsteps of the Redeemer of men; there he preached and wrought his miracles, lived, died, and rose again; thither he sent down his Spirit, and there he first laid the foundation of his church.” — Horne. Yet of this church of Christ, the gospel church, more glorious things are spoken. It is the spouse of Christ, the purchase of his blood, a peculiar people, a holy nation, a royal priesthood, the light of the world, the salt of the earth, the holy place of the tabernacles of the Most High, the temple of God, and a habitation of God through the Spirit. And he, the Holy One of Israel, is said to be in the midst of her, and that therefore she shall not be moved; for he is mighty, and will save her; yea, he will rejoice over her with joy; he will rest in his love, he will joy over her with singing, 1 Peter 2:9; Psalm 46:5; Ephesians 2:21, 22; Zephaniah 3:17. Let us not be ashamed, then, of this church, in its meanest condition, nor of any that belong to it: let us not disown our relation to it, though it be turned never so much to our reproach, since such glorious things are spoken of it, and not one iota or tittle of what is said shall fall to the ground. We must remember, many base and ill things were spoken of Jerusalem by its enemies, to render it mean and odious; but by Him whose judgment is according to truth, glorious things were spoken of it; and therefore its genuine citizens, believing what God had spoken, rather than the slanders of its enemies, were not ashamed of it; and shall we be ashamed of that church, of which Jerusalem was but a type, and of which things so much more glorious are spoken by Him who cannot lie?

3. Glorious things are spoken of thee—Not only in history, and in national ballads and traditions of the great past, (see Ezra 4:19, 20; 1 Kings 4:20, 21,) but in prophecy and promise connecting with the unfolding plan of redemption, and the everlasting kingdom of Messiah. But it is Zion in its New Testament sense—the Church, as “the birthplace of all nations”—which is here chiefly denoted. From the Hebrew rendered “glorious things,” it has been supposed Paul took his expression, “weight of glory,” 2 Corinthians 4:17.

V. 4. Rahab-Egypt, so called, either from its pride or natural strength. Babylon-Under these two and Philistia, the constant enemies of Israel, he seems to understand all the enemies of the church of God, who shall now be not only reconciled but united to them. Arabia-The nations on every side of them, for Tyre was on the north, Arabia on the South; those nearest to them, and those more remote from them.

Verse 4. I will make mention of Rahab] The meaning seems to be, Rahab, i.e., Egypt, Babylon, Tyre, Philistia, and Ethiopia are not so honourable as Jerusalem. To be born in any of them is no privilege when compared with being a native of Jerusalem: their cities are but heads of villages; Jerusalem alone is a CITY. I have met with a very similar sentiment in a Persian work, of which I know not the author:

[——Persic——]

[——Persic——]

Tche Mesr, o tche Sham, o tche Birr o Buhr.

Heme rustæe and, we Sheerazee Shuhr.

What celebrity can Egypt or Syria, or any thing on earth or on the sea, pretend to?

“When compared to Sheeraz, those are but villages,

but this alone is a CITY.”

The meaning seems to be the same in both the Hebrew and Persian poet.

Verse 4. I will make mention — Hebrew, rykza, azchir, I will record, or, cause to be remembered, Rahab — That is, Egypt, so called, Psalm 89:10; Isaiah 51:9, but whether from its pride, or natural strength, both which the word signifies, is not material; and Babylon — I will reckon upon the inhabitants of Egypt and Babylon, though most alienated from the profession of the truth, yea, even on all the church’s enemies, as those that shall become members of it. For under these two, and Philistia, he seems to comprehend all the enemies of God’s people, of whom he prophesies that they should be not only reconciled, but united to them. To them that know me — Or with, or among them, that is, with or among those that truly, affectionately, and practically know me; so as to love, serve, and obey me. I will reckon these nations among the number of those that shall be converted; or, among my worshippers, subjects, and children; they seem to be God’s words, foretelling that he would account, and cause these Gentiles to be recorded as his people, when they should receive the gospel of Christ, as truly as Israel was his people, and would own them as born in Zion, that is, born again there, and entitled to all its privileges as freely as true-born Israelites. That though they had been strangers and foreigners, they should become fellow-citizens with the saints, Ephesians 2:17. Thus Isaiah 19:23-25, The Lord shall say, Blessed be Egypt, my people, and Assyria, the work of my hands, and Israel mine inheritance. Behold — Take notice of it, as a thing new, and strange, and delightful. Philistia and Tyre, with Ethiopia — That is, the nations on every side of them, for Philistia was on the west, Tyre on the north, and Ethiopia, or Arabia, (which rather seems to be intended by the word Cush, here,) on the south. So that those nearest to them, and those more remote from them, are here mentioned, as converts to the gospel church: this man was born there — Or, in her, as it is verse 5, namely, born by adoption and regeneration, John 1:12, and 3:7; Galatians 3:26; 1 Peter 1:23; that is, the Gentiles, from all countries, shall be brought into the church of God, and be accounted genuine members thereof.

Ver. 4. Rahab. An ancient name for the middle district of Egypt, which among the Arabians is called Rib, or Rif, because of its strength and pride. So Psalm 89. “Thou hast broken Rahab in pieces, as one slain.” So Job 26:12. “He smiteth through the proud.” The Hebrew is, Rahab. St. Peter, by the like figure, calls Rome, Babylon. 1 Peter 5:13.—Ethiopia. The Hebrew, both here, and in all other passages where this word occurs, is Cush. Psalm 68:3. He was the firstborn of Ham, whose posterity inhabited Africa, Genesis 10:6, westward of Egypt.

4. I will make mention—As examples. Rahab—Or, the sea monster, the people of tumultuous violence; a title poetically given to Egypt in the later books, (Psalm 89:10; Isaiah 51:9, 30:7,) where “strength” in the common version is Rahab in the Hebrew, and seems to be an allusion to the inactivity of the crocodile combined with his proverbial strength and violence. Lowth translates: “Rahab the inactive;” and Gesenius, “Violence, or, the violent, they sit still.” See Ezekiel 29:3; 32:2. Babylon—Hebrew, Babel, the first of the kingdoms, (Genesis 10:10,) and now the ruling power of western Asia. To them that know me— Rather, Of them that know me. He speaks of them as of nations to whom had been given great opportunity to know the true God, one the ruling power in the south and the other in the north and east. Both in turn had held Jehovah’s people in bondage, and from both had they been delivered by most signal manifestations of God. See Isaiah 19:21: “And the Egyptians shall know the Lord in that day.” Philistia—A strong military people on the southwest coast of Palestine, the constant enemy of Israel. Tyre—The chief city of Phoenicia on the northwest coast, and the great commercial city of the world; once the friendly ally, now the jealous enemy, of the Hebrew power. Ethiopia—Hebrew, Cush, from the father of the numerous Cushite race, (Genesis 10:7,) the name applied to the country east of the Euphrates, (Genesis 2:13,) afterward to Arabia, (Numbers 12:1; 1 Chronicles 21:16; Hebrews 3:7,) and also to “Ethiopia” proper, or the African country south of Egypt. Psalm 68:31; Isaiah 43:3, and 45:14. In the widest sense it denotes southern country, on account of the dark colour of the inhabitants. In the text it means either Arabia Felix or Ethiopia proper. This man was born there—The point of the allusion is, to the honour which a man derives from being a native citizen of any renowned country, or that a government feels in claiming that such or such a man was one of her native born sons. Thus seven illustrious cities claimed the honour of having given birth to Homer. See Acts 16:37, and 22:25-28. The argument is, that if citizenship in any given country confers honour, much more, by the same rule, shall Jerusalem be honoured, for of Zion it shall be said, This and that man was born in her, literally, A man and a man were born in her. The repetition gives intensity, and denotes that multitudes, or vast numbers, shall be born in her, so that both the quality and greater numbers of her “born” citizens shall give her the pre-eminence. The spiritual sense must predominate here, the “Jerusalem” and the “Zion” representing the Church, (Galatians 4:26; Hebrews 12:22,) and the native born citizen he that is born of God. John 3:5. Shall establish her—Comp, verse 1. God has founded his city, or Church, and this is the guaranty of her stability and renown.

V. 5. Zion-Of Jerusalem, or the church of God. Said-It shall be acknowledged. Man-Heb. Man and man, all sorts of men without difference of nations. Establish-And this shall not be a transient, but a lasting work; Zion shall continue in its strength and fertility because the Almighty God is her founder and protector.

Verse 5. This and that man was born in her] It will be an honour to any person to have been born in Zion. But how great is the honour to be born from above, and be a citizen of the Jerusalem that is from above! To be children of God, by faith in Christ Jesus! The Targum has, “David the king, and Solomon his son, were brought up here.”

The Highest himself shall establish her.] The Christian Church is built on the foundation of the prophets and apostles; Jesus Christ himself being the Cornerstone.

Verse 5. Of Zion — Concerning the church of God, whether composed of Jews or Gentiles, it shall be said — It shall be mentioned by God, and acknowledged by men, as a great and wonderful work of Jehovah, that this and that man was born in her — That is, persons of this and that nation: not only a few of one nation, as formerly, but now multitudes of all sorts and conditions, without difference of nations, shall become members of the church, Galatians 4:28; Colossians 3:11. Hebrew, vyaw vya, ish veish, man and man, that is, every man, or, all sorts of men, without respect of persons; any man whosover that shall turn to God; so this very phrase, man and man, is rendered Leviticus 17:10, 13; as, by day and day, is meant every day, or, from day to day, Esther 3:4; Psalm 61:8. And the Highest himself shall establish her — Uphold her to perpetuity, Matthew 16:18. This shall not be a sudden and transient, but a lasting work: and the accession of proselytes, out of divers nations, shall be so far from occasioning discord and division, that it shall contribute greatly to Zion’s strength; for God himself having founded her upon a rock, whatever convulsions and revolutions there may be of states and kingdoms, and however heaven and earth may be shaken, she shall be found among the things which cannot be shaken, but must remain, Haggai 2:6, 7; Hebrews 12:27. Zion shall continue in its strength and fertility, because the almighty God is its founder and protector, and will finish the work which he hath begun; the Highest himself who can do it effectually, shall undertake to establish her.

V. 6. When-When God, the maker and governor of this city shall take a survey of all his citizens. It is an allusion to princes or governors of cities that use to write and keep a register of all their people.

Verse 6. The Lord shall count, when he writeth up the people] µym[ bwtkb bichthob ammim, in the register of the people. When he takes account of those who dwell in Jerusalem, he will particularly note those who were born in Zion.

This has an easy spiritual meaning. When God takes an account of all professing Christians, he will set apart those for inhabitants of the New Jerusalem who were born in Zion, who were born again, received a new nature, and were fitted for heaven.

Verse 6. The Lord, shall count, when he writeth up the people — In the book of life, that register of heaven, kept by God himself, in which men’s names are entered, not as born of flesh and blood, by the will of man, but as born of the Spirit, by the will of God; that this man was born there — By a spiritual birth, and therefore, that he is a genuine and free citizen of Zion, that is, God shall esteem such a one, though of Gentile race, a true member of his church, when he takes a particular account and survey of all his citizens and subjects. The psalmist alludes to the custom of princes or governors of cities, who used to write and preserve a register of all their people. Observe, reader, the birth here spoken of, the second birth, the birth from above, not of water merely, but of the Spirit, producing love to God, deadness to the world, and holiness of heart and life, (1 John 4:7, and 5:4, and 3:9, and 5:18,) is the only birth we ought to value ourselves upon, because this alone gives us a title to “the inheritance of the saints in light.” Such, and only such, are written among the living in Jerusalem, Isaiah 4:3. Or, written in the writing of the house of Israel, Ezekiel 13:9. Or, in the language of the New Testament, such only have their names in the Lamb’s book of life, Philippians 4:3. And we know the consequence of not being found written there: see Revelation 20:15.

Ver. 6. This man was born there. The Jews had been of the lowest repute in the great cities, but hereafter a record should be kept of illustrious men born in Zion; and it would speak of apostles, martyrs, and confessors in the church.

6. The Lord shall count, when he writeth up the people—The allusion is to the civic book, or census roll, in which the nationality or tribe of each person was entered, the children, or the childless family, recorded, (Jeremiah 22:30,) and from which the dead and the excommunicated were erased. Exodus 12:33. Jehovah himself should keep this book, and each entry should be made under his inspection. When he shall pass through the nations (as Joshua 18:8) to take the account of their converts, in writing them down he will enter each as a Zion-born citizen. The worship of Zion’s God should be accounted as the privilege of birthright citizenship. The whole is to be construed of the spiritual Church and the conversion of the nations. Compare “book of life.” Revelation 20:12-15; Luke 10:20.

V. 7. Singers-There shall be great rejoicing and praising God, both with vocal and instrumental musick, for this glorious work of the conversion of the Gentiles. He describe’s evangelical worship, by legal phrases and customs, as the prophets frequently do. In thee-In Zion or the church. These words may be here added as the burden of the song, which these singers are supposed to have sung, in the name of all the people of God. All our desires and delights are in thee, all the springs of mercy, grace, and glory, flow to us only in and thro’ thee.

Verse 7. As well the singers, &c.] Perhaps, this may mean no more than, The burden of the songs of all the singers and choristers shall be, “All my fountains (ancestors and posterity) are in thee;” and consequently, entitled to all thy privileges and immunities. Instead of שרים sharim, “singers,” many MSS. and early printed editions have, sarim, “princes.” Some for מעיני mayenai, “my fountains,” would read with several of the Versions, מעוני meoney, “habitations;” but no MS. yet discovered supports this reading.

It would be a very natural cause of exultation, when considering the great privileges of this royal city, to know that all his friends, family, and children, were citizens of this city, were entered in God’s register, and were entitled to his protection and favour. Applied to the Christian Church, the privileges are still higher: born of God, enrolled among the living in Jerusalem, having their hearts purified by faith, and being washed and made clean through the blood of the covenant, and sealed by the Holy Spirit of promise, such have a right to the inheritance among the saints in light. I need not add that springs, wells, fountains, and cisterns, and waters are used metaphorically in the sacred writings for children, posterity, fruitful women, people, &c.; see among others Proverbs 5:15, 16; Psalm 68:26; Isaiah 48:1; and Revelation 17:15. The old Psalter understands the whole as relating to Gospel times; and interprets it accordingly. Bishop Horne takes it in the same sense. The whole Psalm is obscure and difficult. I will venture a literal version of the whole, with a few explanatory interpolations, instead of notes, in order to cast a little more light upon it.

1. A Psalm to be sung by the posterity of Korah. A prophetic song.

2. “Jehovah loves his foundation, the city built by him on holy mountains. He loves the gates of Zion more than all the habitations of Jacob.”

3. “Honourable things are declared of thee, O city of God. Selah.”

4. “I will number Egypt and Babylon among my worshippers; behold Philistia and Tyre! They shall be born in the same place.” They shall be considered as born in the city of God.

5. “But of Zion it shall be said, This one, and that one,” persons of different nations, “was born in it, and the Most High shall establish it.”

6. “Jehovah shall reckon in the registers of the people, This one was born there.”

7. “The people shall sing, as in leading up a choir, All my fountains,” the springs of my happiness, “are in thee.”

I have nearly followed here the version of Mr. N. M. Berlin, who wonders that there should be any doubt concerning this translation of the last verse, when Symmachus and Aquila, who must have well known the sense of the Masoretic text, have translated: Kai adonthv wv coroi pasai phgai en soi, “And they shall sing, as in leading up a dance, All my fountains are in thee.” The translation cannot be far from the meaning.

Verse 7. As well the singers, &c., shall be there — That is, in the church, and among the people of God. Indeed God’s people have the greatest, nay, the only cause of rejoicing, being his children, and heirs, and joint heirs with Christ. As to all others, the divine injunction is, Be afflicted, and mourn and weep: let your laughter be turned into mourning, and your joy into heaviness. But the psalmist seems here to intimate, that when the prediction, contained in the preceding verses, should be fulfilled, and the Gentiles should be converted, and added to the church, there should be great rejoicing and praising of God, both with vocal and instrumental music, for that glorious event. He describes evangelical worship by legal phrases and customs, as the prophets frequently do. All my springs are in thee — In Zion, or the church. All graces, comforts, privileges, and blessings, are to be found in thee, O church of God, and are only to be expected in and through the word preached, and the ordinances administered there. These words are thought by many commentators to be here added as the burden of the song which the forementioned singers are supposed to sing, either in their own names, or in the name of the people of God. And so the sense is, all our desires and delights are in thee, O Zion. All the springs of mercy, grace, and glory, flow to us only in and through thee.

Ver. 7. All my springs are in thee. See on Psalm 46:4. 2 Chronicles 32:30. Jerusalem, being in the bosom of mountains, was a well-watered city, which is understood of the fountains of living water opened in the heart. John 7:38.

7. As well the singers as the players on instruments shall be there— The words “shall be there” are not in the text, and they destroy the sense. The Hebrew is exceedingly abrupt and elliptical, but the sense may be thus given: And the singers, as well as the fluters, [shall say, as the burden of their song,] All my springs are in thee, that is, in Zion. The image before the poet was that of multitudes of converts, from all nations, coming to Zion in joyful procession, with bands of singers and pipers, making Zion the theme of their song. “The Korahite author,” writes Bishop Alexander, “himself a chief singer in the sanctuary, does not grudge the admission of foreign nations into the sacred choir, but with generous and largehearted sympathy rejoices in the prospect.” Thus, also, Bishop Mant:— “With joy shall sing the choral train,

The minstrels breathe the answering strain;

‘O Zion, Zion fair, I see

The fountains of my bliss in thee.’”

“And if such be indeed the incomparable excellence of the Church, and such the benefit of her communion, as they have been set forth in the foregoing verses, what anthem better deserves to be performed by all her choirs?”—Horne. Isaiah 2:3; 12:3; John 4:22.