Psalms 87 commentary

Christ himself is the Foundation of the church, which God has laid. Holiness is the strength and firmness of the church. Let us not be ashamed of the church of Christ in its meanest condition, nor of those that belong to it, since such glorious things are spoken of it. Other foundation can no man lay than that is laid, even Jesus Christ. The glorious things spoken of Zion by the Spirit, were all typical of Christ, and his work and offices; of the gospel church, its privileges and members; of heaven, its glory and perfect happiness.

The church of Christ is more glorious and excellent than the nations of the earth. In the records of heaven, the meanest of those who are born again stand registered. When God renders to every man according to his works, he shall observe who enjoyed the privileges of his sanctuary. To them much was given, and of them much will be required. Let those that dwell in Zion, mark this, and live up to their profession. Zion's songs shall be sung with joy and triumph. The springs of the joy of a carnal worldling are in wealth and pleasure; but of a gracious soul, in the word of God and prayer. All grace and consolation are derived from Christ, through his ordinances, to the souls of believers.

PSALM 87

A Psalm or Song of the sons of Korah.

It is evident, from constant observation, that, so long as the children of this world are in prosperity, they are well satisfied with their condition, and mightily extol it, while they look upon the Church with proud contempt; and even after having endured calamities, they are not so subdued by them as to renounce the foolish presumption by which they are intoxicated. Meanwhile they recklessly despise all religion, and the worship of God, because, contenting themselves with pleasures, riches, and the splendor of honor, they fancy themselves to be happy without him. And then it often happens, that the Lord pampers them with all kind of good things, purposing at length to inflict upon them merited punishment for their ingratitude, when the fit season shall have arrived; while, on the contrary, he loads his Church with various and grievous afflictions, or, at least, keeps her in a low and despised condition, so that she may seem to herself to be miserable, or she is at least exposed to the contempt of others. That the faithful may not be deceived with this shadowy appearance of things, it is of importance to recall their attention to a different subject, that they may be persuaded of the truth of what is stated in Psalm 33:12,

“Blessed is the nation whose God is the Lord; and the people whom he hath chosen for his own inheritance.” (Psalm 33:12)

What we are taught in this psalm may be summed up in this, That the Church of God far excels all the kingdoms and politics of the world, inasmuch as she is watched over, and protected by Him in all her interests, and placed under his government; that, in the first place, amidst the violent commotions and dreadful storms with which the whole world is often shaken, she may continue safe; and, in the second place, and principally, that being wonderfully preserved by the protection of the same God, she may at length, after the toil and struggle of a protracted warfare, be crowned with the triumphant laurels of her high calling. It is in truth a singular benefit of God, and at the same time, a signal miracle, that, amidst the great and various revolutions of the kingdoms of this world, he enlarges her continually from age to age, and preserves her from destruction; so that in the whole world there is nothing enduring but the Church. As, however, it often happens, that whilst the wicked abound in riches, and have lavished upon them worldly possessions and authority, the afflicted Church is tossed amidst many dangers, or rather, is so overwhelmed with impetuous floods as to seem to be entirely shipwrecked, her happiness must be considered as consisting principally in this, that she has reserved for her an everlasting state in heaven.

An attention to the time when this psalm was composed will contribute, in no small degree, to a clear understanding of its contents. Although the people had returned from their captivity in Babylon; although the Church of God had been again gathered together, and united into one body after a long dispersion; although the temple had been rebuilt, the altar set up, and the service of God restored; yet, as of a vast multitude of people, there was only a small portion remaining, which made the condition of the Church very low and despised, — as the number left was daily diminished by their enemies, — and as the temple was far inferior in magnificence to what it originally was; — all this being considered, the faithful had hardly any ground to entertain favorable hopes as to the future. It certainly seemed impossible that they would ever again be raised to their former state from which they had fallen. There was, therefore, reason to apprehend that the minds of the godly, both from the remembrance of the overthrow which they had already experienced, and from the weight of the present miseries with which they were oppressed, would faint and finally sink into despair. That they might not succumb under such heavy adversities, the Lord not only promises in this psalm that they would recover what they had lost, but also encourages them in the hope of an incomparable glory with which the Church should yet be invested, according to that prophecy of Haggai,

“The glory of this latter house shall be greater than of the former.” (Haggai 2:9)

Last of all, it remains that we learn to accommodate this psalm to our own circumstances, and study to derive from it the lessons which it is fitted to convey. The consolation contained in it ought to have had such influence on the godly of that age, as to have made them not only stand erect in the midst of their adversities, but also to have raised them from the grave, and lifted them up to heaven. In the present day, when we know that whatever was foretold by the Spirit has been fulfilled, we are more than ungrateful if the experience of the fathers, added to the words of the Spirit, does not more powerfully confirm our faith. It is impossible to express in language adequate to the subject the glory with which Christ beautified his Church by his advent. Then the true religion which before had been shut up within the narrow limits of Judea was spread abroad through the whole world. Then God, who had been known only by one family, began to be called upon in the different languages of all nations. Then the world, which had been miserably rent in pieces by innumerable sects of superstition and error, was gathered together into a holy unity of faith. Then all men, vying with each other, associated themselves in companies to the society of the Jews, whom they had before abhorred. Then the kings of the earth and their people voluntarily yielded themselves to the yoke of Christ; wolves and lions were converted into lambs; the gifts of the Holy Spirit were poured out upon the faithful, — gifts which far surpassed all the glory, all the riches, and grandeur, and precious ornaments of the world. “Que des le ventre de sa mere il est serviteur domestique de Dieu, et comme nay d’un sien serviteur en la maison.” — Fr. The body of the Church also was gathered together out of countries far distant from each other, and was increased and preserved in a wonderful manner. The gospel was spread far and wide within a period of time incredibly short, and equally extraordinary was the rich harvest of fruit with which the preaching of it was succeeded. Although, therefore, the renown of the Church had never been celebrated by this prophecy, yet the goodly and unequalled condition of that age, which may be called the Golden Age, clearly demonstrate that she was truly the heavenly kingdom of God. It was however requisite, even at that period, that the faithful should form their estimate of her excellence by something higher than carnal sense or reason. At the time when she flourished most, it was not purple, gold, and precious stones, which imparted to her the splendor which invested her, but the blood of martyrs. Rich she was in the graces of the Spirit, and yet poor and destitute of earthly possessions. Beautiful and glorious in holiness before God and the angels, she was nevertheless contemptible in the eyes of the world. Without she had many avowed enemies, who either exercised towards her fierce and cruel persecution, or by indirect acts practiced against her, the worst that craft could suggest; while within were alarms and treachery. In short, her dignity, venerable indeed, but yet spiritual, lay as yet hidden beneath the cross of Christ. The consolation, therefore, contained in this psalm was very seasonable, even at that time, for encouraging the faithful to wait for a more perfect state of the Church But the case stands otherwise with us. It has already long ago come to pass, “Lesquels surmontoyent de beaucoup toute la gloire, toutes les richesses et magnificences et les precieux ornemens du monde.” — Fr. through the default of our fathers, that that renowned beauty of the Church has lain polluted and disfigured under the feet of the wicked. And at the present day, overwhelmed with the load of our sins, she groans under miserable desolation, under the scornful reproaches of the devil and the world, under the cruelty of tyrants, and under the wicked calumnies of enemies; so that the children of this world, who wish to live at ease, desire nothing less than to be accounted among the people of God. Whence we may perceive the more clearly how much benefit may be derived from this psalm; and, at the same time, how necessary it is to meditate upon it continually. The title does not so much refer to the authors of the psalm as to the chief musicians to whom it was committed to be sung. It is, however, possible that some Levite of the family of Korah composed it.

Psalm 87:1-3

1. His foundations are in the holy mountains. 2. Jehovah loveth the gates of Zion above all the dwellings of Jacob. 3. Glorious things are spoken of thee, O city of God! Selah.

1 His foundations are in the holy mountains. Those who conceive that Jerusalem is here meant, as if it were said to be founded upon the holy mountains, are in my judgment mistaken; for the relative is in the masculine gender. Some learned men, I am aware, defend this opinion, by supposing that the words, the people, are to be supplied, although it is the capital of Judea which is specified. But it is unnecessary for me to say any thing to prove what is apparent to all, that this exposition is forced. Some Jewish interpreters have thought it most probable that this opening sentence is to be referred to the psalm itself; and, accordingly, they explain foundations as denoting metaphorically the theme, or subject of the poem, because it treats of the holy city Jerusalem, which was situated upon mountains. But I am surprised that they should have been mistaken in a matter so very obvious. It being quite a common thing among the Hebrews to put a relative without its antecedent, “Il est advenu desja de pieca.” — Fr. this manner of speaking ought not to seem harsh or strange. The name of God is mentioned a little after; and we know that he is everywhere represented as having founded Jerusalem.

Some by the mountains understand Moriah and Zion, As examples of this, see 2 Samuel 1:19, 25; Psalm 114:2; Song of Solomon 1:2; Isaiah 23:1; 26:1, 3; 30:4; 41:2; 55:4; Jeremiah 33:2; Lamentations 3:1; Nahum 1:8. which were the two tops of a mountain cleft into two, but this is too forced. As the country was mountainous, we are rather to understand the prophet as having in his eye the several neighboring and contiguous mountains which formed a chain around Jerusalem; for we will see in another place that Jerusalem was surrounded by mountains, (Psalm 125:2.) The true and natural meaning then is, that God chose the holy mountains in order to found and erect his city in the midst of them. For a little after, in the prosecution of the subject, these words occur, “The Highest himself shall establish her.” He is indeed the founder of other cities also; yet we do not read of him saying with respect to any other city,

“This is my rest for ever; here will I dwell; for I have desired it,” (Psalm 132:14.)

There is this difference, which is always to be remembered, that while other cities were founded and built by the guidance and power of God, merely for the sake of civil government, Jerusalem was his peculiar sanctuary, and his royal seat. Isaiah also uses a similar form of expression, (Isaiah 14:32,) “The Lord hath founded Zion, and the poor of his people shall trust in it.” Besides, although the whole country of Judea was consecrated to God, yet he is said to have rejected all the other cities, and to have chosen this one for himself in which to reign. Here the question is not about earthly polity, but spiritual government; for the pure religion, and the true worship of God, and the doctrine of godliness, were at that time to be found nowhere but in Jerusalem.

PSALM 87

Psa 87:1-7. This triumphal song was probably occasioned by the same event as the forty-sixth [see on Psa 46:1, title]. The writer celebrates the glory of the Church, as the means of spiritual blessing to the nation.

1. His--that is, God's

foundation--or, what He has founded, that is, Zion (Is 14:32).

is in the holy mountains--the location of Zion, in the wide sense, for the capital, or Jerusalem, being on several hills.

2. gates--for the enclosures, or city to which they opened (Psa 9:14; 122:2; compare Psa 132:13, 14).

3. spoken of thee--or, "in thee," that is, the city of God (Psa 46:4; 48:2).

4. This is what is spoken by God.

to them ... me--literally, "for My knowers," they are true worshippers (Psa 36:10; Is 19:21). These are mentioned as specimens.

this--that is, nation

was born there--Of each it is said, "This was born," or is a native of Zion, spiritually.

5. The writer resumes--

This and that man--literally, "man and man," or many (Ge 14:10; Ex 8:10, 14), or all (Is 44:5; Ga 3:28).

the highest ... her--God is her protector.

6. The same idea is set forth under the figure of a register made by God (compare Is 4:3).

7. As in a great procession of those thus written up, or registered, seeking Zion (Is 2:3; Jr 50:5), "the singers" and "players," or pipers, shall precede.

all my springs--So each shall say, "All my sources of spiritual joy are in Thee" (Psa 46:4; 84:6).

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.

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.

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.

I will make mention of Rahab - The meaning seems to be, Rahab, i.e., Egypt, Babylon, Tyre, Philistia, and Ethiopia are not so honorable 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:

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

Heme rustaee and, we Sheerazee Shuhr.

What celebrity can Egypt or Syria, or any thingon 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.

This and that man was born in her - It will be an honor to any person to have been born in Zion. But how great is the honor 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.

The Lord shall count, when he writeth up the people - בכתוב עמים 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.

As well the singers, etc. - 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 favor. 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, etc.; see among others Pro 5:15, Pro 5:16; Psa 68:26; Isa 48:1; and Rev 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. "Honorable 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 Aguila, who must have well known the sense of the Masoretic text, have translated: Και ᾳδοντης ῳς χοροι πασαι πηγαι εν σοι· "And they shall sing, as in leading up a dance, All my fountains are in thee." The translation cannot be far from the meaning.

Its foundation - The foundation of the temple of God.

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.

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.

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.

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.

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.

1 HIs foundation is in the holy mountains .

Whose Foundation? Either 1. The foundation (i. e.) the argument or matter of this Psalm or Song. So these words are thought to be a part of the Title, the words lying thus in the Hebrew Text, For the sons of Korah a Psalm or Song whose foundation is in the holy mountains. But 1. The Hebrew word rendred foundation is no where used in that sence. 2. There is no example of any such like Title in the Book of the Psalms. Or rather 2. Of the City or Temple of God. of which he speaks in the following Verses. And whereas the beginning is somewhat abrupt, which seems to be the onely ground of the foregoing Exposition, that is no unusual thing in Scripture, and the Pronoun Relative, such as this is, is oft put without any foregoing Antecedent, and the Antecedent is to be fetched out of the following Words or Verses: As Numb. 24. 17. I shall see him, or it, to wit, the star, which follows afterward; Psal. 105. 19. his word (i. e.) the Lords. Prov. 7. 8. to her house, (i. e.) the harlot's, mentioned Verse 10. And especially Cant. 1. 2. let him kiss, to wit, my beloved, who is there understood, but not expressed, till Verse 14. And the ground of that abrupt and imperfect speech there seems to be the same with this here: for as the Church was there in deep meditation, and a great passion about her beloved, which caused that abruptness of speech, which is usual in such cases, so the Psalmists thoughts were strongly fixed upon the Temple and City of God; and therefore this Relative his had a certain Antecedent in his thoughts, though not in his words. The word foundations may possibly be emphatical, because this Psalm might probably be composed when the foundations of the second Temple were newly laid, and the old men who had seen the Glory of the former House were dejected at the sight of this, of which see Ezra 3. 11, 12. And so the meaning of this passage may be this, Be not discouraged, oh ye Jews, that your Temple is not yet erected and built, but onely the foundations of it laid, and those too are mean and obscure in comparison of the Magnificence of your former Temple, but take comfort in this, that your Temple hath its foundations laid, and those sure and firm, sure in themselves, because they are not laid in the sand, nor in hoggy or fenny grounds, but in the mountains; and sure by divine establishment, because those mountains are holy, consecrated to God, and therefore maintained and established by him. Or, he may use this word foundations in opposition to the Tabernacle, which was moveable, and without foundations, to note the stability and perpetuity of this Building.

Or, among, or within the holy mountains, to wit, in Ierusalem, which was encompassed with mountains, Psal. 125. 2. and in which were two famous mountains, to wit, Zion and Moriah. Or the plural number is here put for the singular, whereof we have seen examples formerly, and mountains are put for the mountain; either for the Mount Moriah, upon which the Temple stood: or for Mount Zion, which is mentioned in the next Verse; which is often taken in a large and comprehensive sence, so as to include Moriah; in which sence the Temple is said to be in Zion, Psal. 74. 2. and 76. 2. Isa. 8. 18.

Marginal references: Psal. 48. [illegible: 1 word]

2 The LORD loveth the gates c of Zion , more than all the dwellings of Jacob .

Largely so called, as was now said, to wit, of Ierusalem, which was built upon and near Mount Zion. He saith Zion rather than Ierusalem, to intimate that he loved Ierusalem for Zions sake, or for the Temple which is oft said to be in Zion; which place he loved and chose for his peculiar dwelling place.

More than all other places of the Land of Canaan in which the Israelites dwelt. For although the Tabernacle was for a season in some other parts of the Land, yet the Temple, the place of God's fixed residence, was no where but in this City.

e (i. e.) The City gates being oft put for cities, as Deut. 15. 7. and 16. 5. Psal. 9. 14.

3 Glorious things are spoken of thee, O city of God . Selah.

O Ierusalem, though thou and thy Temple are yet in some sort in your ruines, and desolate and contemptible not onely to thine enemies, but also in the eyes of thine own People, yet comfort thy self with these great and glorious things foretold concerning thee in the Holy Prophets, as Isa. 62. 1, 7. and 65. 18, &c. and 66. 10, &c. Zech. 1. 14, &c. and 2. 4, 12. and 8. 3, &c. and 12. 2, &c. Among other things, it was [illegible: 1+ letters]oretold that the glory of the latter house should be greater than of the former, Hagg. 2. 9. All which Prophecies are to be understood, as this place also is, of a Spiritual and Evangelical Glory accruing to the Ierusalem, as by the birth and presence of Christ in it, so also by the accession of all People and Nations to it, of which he speaks in the next Verse.

4 I will make mention of Rahab , and Babylon , to them that know me : behold , Philistia, and Tyre, with Ethiopia : this man was born there .

(i. e.) I will reckon or account them in the number of my Children and Subjects.

(i. e.) Egypt, so called Psal. 89. 10. Isa. 51. 9. but whether from its pride or natural strength, or figure or shape, is not material.

Under these two and Philistia, the old and constant enemies of Israel, he seems to understand all the keenest enemies of the Israel or Church of God, who shall now be not onely reconciled but united to them; which also was foretold under the similitude of the wolfs dwelling with the lamb, &c. Isa. 11. 6.

Or with or among them, as the prefix [illegible: 1+ letters]amed is frequently used.

To wit, truly, clearly, affectionately and practically, so as to love, serve and obey me, as this Phrase is very frequently used in Scripture. And upon this account, not onely Heathens, but wicked Israelites are said not to know God, as 1 Sam. 2. 12. and oft elsewhere.

The notice of it as a thing new and strange and comfortable.

The Nations on every side of them, for T[illegible: 1+ letters]rus was on the North, Ethiopia or Arabia (for that seems rather to be meant by C[illegible: 1+ letters]sh, as hath been before observed) on the South, those nearest to them, and those more remote from them, that lived in the uttermost parts of the earth, as this very Land is called, Matt. 12. 42.

Or, saying this man, &c. for this cohereth with the first words thus, I will make mention of Ra[illegible: 1+ letters]ab, &c. saying, this man (i. e. these Men or People now mentioned, the singular number put collectively for the plural; and the Scripture oft speaks of a Nation as of one man, as Psal. 25. 22. and 130, 8. was born there▪ or, in her, as it is expressed, Verse 5. to wit, in Zion, born by Adoption and Regeneration. See Ioh. 1. 12. and 3. 3, 7. Gal. 3. 26. and 4. 26. 1 Pet. 1. 23. The Gentiles shall be ingraffed into the Jewish Church, and into all their Priviledges.

Marginal references: Psal. 89. 10. [illegible: 1 word]. [illegible: 1+ letters]1. 9.

5 And of Zion it shall be said q, This and that man was born in her: and the Highest himself shall establish her .

(i. e.) Of Ierusalem, or the Church of God.

(i. e.) Men of this and that Nation. (i. e.) of every Nation, indifferently, Jews or Gentiles, according to that prediction that Egypt and Assyria and Israel should be all joyned together, and blessed and owned by God for his People, Isa. [illegible: 1+ letters]9. 24, 25. Heb. Man and man, (i. e.) every man or all sorts of men without difference of Nations; as this very Phrase man and man, Lev. 17. 10. 13. is rendred every, or whatman; and as by day and day is meant every day, or from day, to day. [illegible: 1+ letters]st. 3. 4. Psal. 61. 8.

And this shall not be a sudden and transient, but a lasting work; Zion shall continue in its strength and fertility because the Almighty God is her Founder and Protector, and will finish the work which he hath begun.

b It shall be mentioned by God, as was said, Verse 4. and it shall be observed and acknowledged by men as a great and wonderful work of God.

6 The LORD shall count when he writeth up the people , that this man was born there. Sclah.

Or, his people. So it is onely a defect of the Pronoun his which is very frequent and easily understood out of the foregoing word, the Lord. The sence is, when God, the Maker and Governor of this City shall take a survey of all his Citizens and Subjects. It is an allusion to Princes or Governors of Cities that use to write and keep a Register of all their people. Hence holy Men and true Israelites are said to be written among the living in Ierusalem, Isa. 4. 3. Or, in the writing of the house of Israel, Ezek. 13. 9.

7 As well the singers as the players on instruments shall be there: all my Springs are in thee .

There shall be great rejoycing and praising God both with vocal and instrumental musick for this glorious and stupendious work of the Conversion of the Gentiles. He describes Evangelical Worship by Legal Phrases and Customs, as the Prophers frequently do.

(i. e.) In Zion or the Church. These words may be here added as the burden or matter of the Song, which these singers are supposed to have sung, and that either 1. In their own names, and in the name of all the Zionites or people of God. So the sence is, all our desires and delights are in thee, all the springs of Mercy, Grace and Glory flow to us onely in and thorow thee: for springs or fountains are oft put for all precious or desirable things, as Psal: 36. 9 Isa. 12. 3. Hos. 13. 15. Or, 2. In God's name, whose words were frequently sung by the singers in the Old Testament. 2. So the sence is, all the Springs or Fountains of good things, or of my Blessings are in Zion, or in the Church, out of which no true Blessings are to be expected or found. And this seems best to suit with the Phrase, my Springs; partly, because it seems more proper to call them God's Springs, who is the author and giver of them, than mens Springs who are onely the receivers of them; and partly, because this is more agreeable to the Phrase and Usage of Scripture which every where abscribes and appropriates them to God.

The City of the New Birth of the Nations

The mission thought in Psa 86:9 becomes the ruling thought in this Korahitic Psalm. It is a prophetic Psalm in the style, boldly and expressively concise even to obscurity (Eusebius, σφόδρα αἰνιγματώδης καὶ σκοτεινῶς εἰρημένος), in which the first three oracles of the tetralogy Isa 21:1, and the passage Isa 30:6, Isa 30:7 - a passage designed to be as it were a memorial exhibition - are also written. It also resembles these oracles in this respect, that Psa 87:1 opens the whole arsis-like by a solemn statement of its subject, like the emblematical inscriptions there. As to the rest, Isa 44:5 is the key to its meaning. The threefold ילּד here corresponds to the threefold זה in that passage.

Since Rahab and Babylon as the foremost worldly powers are mentioned first among the peoples who come into the congregation of Jahve, and since the prospect of the poet has moulded itself according to a present rich in promise and carrying such a future in its bosom, it is natural (with Tholuck, Hengstenberg, Vaihinger, Keil, and others) to suppose that the Psalm was composed when, in consequence of the destruction of the Assyrian army before Jerusalem, offerings and presents were brought from many quarters for Jahve and the king of Judah (2Ch 32:23), and the admiration of Hezekiah, the favoured one of God, had spread as far as Babylon. Just as Micah (Mic 4:10) mentions Babylon as the place of the chastisement and of the redemption of his nation, and as Isaiah, about the fourteenth year of Hezekiah’s reign, predicts to the king a carrying away of his treasures and his posterity to Babylon, so here Egypt and Babylon, the inheritress of Assyria, stand most prominent among the worldly powers that shall be obliged one day to bow themselves to the God of Israel. In a similar connection Isaiah (Isa 19:1) does not as yet mention Babylon side by side with Egypt, but Assyria.

Psa 87:1-4

The poet is absorbed in the contemplation of the glory of a matter which he begins to celebrate, without naming it. Whether we render it: His founded, or (since מיסּד and מוּסּד are both used elsewhere as part. pass.): His foundation (after the form מלוּכה, poetically for יסוד, a founding, then that which is set fast = a foundation), the meaning remains the same; but the more definite statement of the object with שׁערי ציּון is more easily connected with what precedes by regarding it as a participle. The suffix refers to Jahve, and it is Zion, whose praise is a favourite theme of the Korahitic songs, that is intended. We cannot tell by looking to the accents whether the clause is to be taken as a substantival clause (His founded city is upon the holy mountains) or not. Since, however, the expression is not יסוּדתו היא בהררי־קדשׁ, יסודתו בהררי קדשׁ is an object placed first in advance (which the antithesis to the other dwellings of Jacob would admit of), and in Psa 87:2 a new synonymous object is subordinated to אהב by a similar turn of the discourse to Jer 13:27; Jer 6:2 (Hitzig). By altering the division of the verses as Hupfeld and Hofmann do (His foundation or founded city upon the holy mountains doth Jahve love), Psa 87:2 is decapitated. Even now the God-founded city (surrounded on three sides by deep valleys), whose firm and visible foundation is the outward manifestation of its imperishable inner nature, rises aloft above all the other dwelling-places of Israel. Jahve stands in a lasting, faithful, loving relationship (אהב, not 3 praet. אהב) to the gates of Zion. These gates are named as a periphrasis for Zion, because they bound the circuit of the city, and any one who loves a city delights to go frequently through its gates; and they are perhaps mentioned in prospect of the fulness of the heathen that shall enter into them. In Psa 87:3 the lxx correctly, and at the same time in harmony with the syntax, renders: Δεδοξασμένα ἐλαλήθη περὶ σοῦ. The construction of a plural subject with a singular predicate is a syntax common in other instances also, whether the subject is conceived of as a unity in the form of the plural (e.g., Psa 66:3; Psa 119:137; Isa 16:8), or is individualized in the pursuance of the thought (as is the case most likely in Gen 27:29, cf. Psa 12:3); here the glorious things are conceived of as the sum-total of such. The operation of the construction of the active (Ew. §295, b) is not probable here in connection with the participle. בּ beside דּבּר may signify the place or the instrument, substance and object of the speech (e.g., Psa 119:46), but also the person against whom the words are spoken (e.g., Psa 50:20), or concerning whom they are uttered (as the words of the suitor to the father or the relatives of the maiden, 1Sa 25:39; Sol 8:8; cf. on the construction, 1Sa 19:3). The poet, without doubt, here refers to the words of promise concerning the eternal continuance and future glory of Jerusalem: Glorious things are spoken, i.e., exist as spoken, in reference to thee, O thou city of God, city of His choice and of His love.

The glorious contents of the promise are now unfolded, and that with the most vivid directness: Jahve Himself takes up the discourse, and declares the gracious, glorious, world-wide mission of His chosen and beloved city: it shall become the birth-place of all nations. Rahab is Egypt, as in Psa 89:11; Isa 30:7; Isa 51:9, the southern worldly power, and Babylon the northern. הזכּיר, as frequently, of loud (Jer 4:16) and honourable public mention or commemoration, Ps 45:18. It does not signify “to record or register in writing;” for the official name מזכּיר, which is cited in support of this meaning, designates the historian of the empire as one who keeps in remembrance the memorable events of the history of his time. It is therefore impossible, with Hofmann, to render: I will add Rahab and Babylon to those who know me. In general ל is not used to point out to whom the addition is made as belonging to them, but for what purpose, or as what (cf. 2Sa 5:3; Isa 4:3), these kingdoms, hitherto hostile towards God and His people, shall be declared: Jahve completes what He Himself has brought about, inasmuch as He publicly and solemnly declares them to be those who know Him, i.e., those who experimentally (vid., Psa 36:11) know Him as their God. Accordingly, it is clear that זה ילּד־שׁם is also meant to refer to the conversion of the other three nations to whom the finger of God points with הנּה, viz., the war-loving Philistia, the rich and proud Tyre, and the adventurous and powerful Ethiopia (Isa 18:1-7). זה does not refer to the individuals, nor to the sum-total of these nations, but to nation after nation (cf. זה העם, Isa 23:13), by fixing the eye upon each one separately. And שׁם refers to Zion. The words of Jahve, which come in without any intermediary preparation, stand in the closest connection with the language of the poet and seer. Zion appears elsewhere as the mother who brings forth Israel again as a numerous people (Isa 66:7; Psa 54:1-3): it is the children of the dispersion (diaspora) which Zion regains in Isa 60:4.; here, however, it is the nations which are born in Zion. The poet does not combine with it the idea of being born again in the depth of its New Testament meaning; he means, however, that the nations will attain a right of citizenship in Zion (πολιτεία τοῦ Ἰσραήλ, Eph 2:12) as in their second mother-city, that they will therefore at any rate experience a spiritual change which, regarded from the New Testament point of view, is the new birth out of water and the Spirit.

Psa 87:5-7

Inasmuch now as the nations come thus into the church (or congregation) of the children of God and of the children of Abraham, Zion becomes by degrees a church immeasurably great. To Zion, however, or of Zion (ל of reference to), shall it be said אישׁ ואישׁ ילּד־בּהּ. Zion, the one city, stands in contrast to all the countries, the one city of God in contrast to the kingdoms of the world, and אישׁ ואישׁ in contrast to זה. This contrast, upon the correct apprehension of which depends the understanding of the whole Psalm, is missed when it is said, “whilst in relation to other countries it is always only the whole nation that comes under consideration, Zion is not reckoned up as a nation, but by persons” (Hofmann). With this rendering the ילּד retires into the background; in that case this giving of prominence to the value of the individual exceeds the ancient range of conception, and it is also an inadmissible appraisement that in Zion each individual is as important as a nation as a whole. Elsewhere אישׁ אישׁ, Lev 17:10, Lev 17:13, or אישׁ ואישׁ, Est 1:8, signifies each and every one; accordingly here אישׁ ואישׁ (individual and, or after, individual) affirms a progressus in infinitum, where one is ever added to another. Of an immeasurable multitude, and of each individual in this multitude in particular, it is said that he was born in Zion. Now, too, והוּא כוננה עליון has a significant connection with what precedes. Whilst from among foreign peoples more and more are continually acquiring the right of natives in Zion, and thus are entering into a new national alliance, so that a breach of their original national friendships is taking place, He Himself (cf. 1Sa 20:9), the Most High, will uphold Zion (Psa 48:9), so that under His protection and blessing it shall become ever greater and more glorious. Psa 87:6 tells us what will be the result of such a progressive incorporation in the church of Zion of those who have hitherto been far removed, viz., Jahve will reckon when He writeth down (כּתוב as in Jos 18:8) the nations; or better - since this would more readily be expressed by בּכתבו, and the book of the living (Isa 4:3) is one already existing from time immemorial - He will reckon in the list (כתוב after the form חלום, חלו, פּקוד = כּתב, Eze 13:9) of the nations, i.e., when He goes over the nations that are written down there and chosen for the coming salvation, “this one was born there;” He will therefore acknowledge them one after another as those born in Zion. The end of all history is that Zion shall become the metropolis of all nations. When the fulness of the Gentiles is thus come in, then shall all and each one as well singing as dancing say (supply יאמרוּ): All my fountains are in thee. Among the old translators the rendering of Aquila is the best: καὶ ᾄδοντες ὡς χοροί· πᾶσαι πηγαὶ ἐν σοί, which Jerome follows, et cantores quasi in choris: omnes fontes mei in te. One would rather render cholaliym, “flute-players” (lxx ὡς ἐν αὐλοῖς); but to pipe or play the flute is חלּל (a denominative from חליל),    1Ki 1:40, whereas to dance is חלל (Pilel of חוּל); it is therefore = מחוללים, like לצצים, Hos 7:5. But it must not moreover be rendered, “And singers as well as dancers (will say);” for “singers” is משׁררים, not שׁרים, which signifies cantantes, not cantores. Singing as dancing, i.e., making known their festive joy as well by the one as by the other, shall the men of all nations incorporated in Zion say: All my fountains, i.e., fountains of salvation (after Isa 12:3), are in thee (O city of God). It has also been interpreted: my looks (i.e., the object on which my eye is fixed, or the delight of my eyes), or: my thoughts (after the modern Hebrew עיּן of spiritual meditation); but both are incongruous. The conjecture, too, of Böttcher, and even before him of Schnurrer (Dissertationes, p. 150), כל־מעיני, all who take up their abode (instead of which Hupfeld conjectures מעיני, all my near-dwellers, i.e., those who dwell with me under the same roof)Hupfeld cites Rashi as having thus explained it; but his gloss is to be rendered: my whole inmost part (after the Aramaic = מעי) is with thee, i.e., they salvation.), is not Hebrew, and deprives us of the thought which corresponds to the aim of the whole, that Jerusalem shall be universally regarded as the place where the water of life springs for the whole of mankind, and shall be universally praised as this place of fountains.

The Glory of Zion.

1 His foundation is in the holy mountains. 2 The Lord loveth the gates of Zion more than all the dwellings of Jacob. 3 Glorious things are spoken of thee, O city of God. Selah.

Some make the first words of the psalm to be part of the title; it is a psalm or song whose subject is the holy mountains—the temple built in Zion upon Mount Moriah. This is the foundation of the argument, or beginning of the psalm. Or we may suppose the psalmist had now the tabernacle or temple in view and was contemplating the glories of it, and at length he breaks out into this expression, which has reference, though not to what he had written before, yet to what he had thought of; every one knew what he meant when he said thus abruptly, Its foundation is in the holy mountains. Three things are here observed, in praise of the temple:—1. That it was founded on the holy mountains, v. 1. The church has a foundation, so that it cannot sink or totter; Christ himself is the foundation of it, which God has laid. The Jerusalem above is a city that has foundations. The foundation is upon the mountains. It is built high; the mountain of the Lord's house is established upon the top of the mountains, Isa. ii. 2. It is built firmly; the mountains are rocky, and on a rock the church is built. The world is founded upon the seas (Ps. xxiv. 2), which are continually ebbing and flowing, and are a very weak foundation; Babel was built in a plain, where the ground was rotten. But the church is built upon the everlasting mountains and the perpetual hills; for sooner shall the mountains depart, and the hills be removed, than the covenant of God's peace shall be disannulled, and on that the church is built, Isa. lxiv. 10. The foundation is upon the holy mountains. Holiness is the strength and stability of the church: it is this that will support it and keep it from sinking; not so much that it is built upon mountains as that it is built upon holy mountains—upon the promise of God, for the confirming of which he has sworn by his holiness, upon the sanctification of the Spirit, which will secure the happiness of all the saints. 2. That God had expressed a particular affection for it (v. 2): The Lord loveth the gates of Zion, of the temple, of the houses of doctrine (so the Chaldee), more than all the dwellings of Jacob, whether in Jerusalem or any where else in the country. God had said concerning Zion, This is my rest for ever; here will I dwell. There he met his people, and conversed with them, received their homage, and showed them the tokens of his favour, and therefore we may conclude how well he loves those gates. Note, (1.) God has a love for the dwellings of Jacob, has a gracious regard to religious families and accepts their family-worship. (2.) Yet he loves the gates of Zion better, not only better than any, but better than all, of the dwellings of Jacob. God was worshipped in the dwellings of Jacob, and family-worship is family-duty, which must by no means be neglected; yet, when they come in competition, public worship (cæteris paribus—other things being equal) is to be preferred before private. 3. That there was much said concerning it in the word of God (v. 3): Glorious things are spoken of thee, O city of God! We are to judge of things and persons by the figure they make and the estimate put upon them in and by the scripture. Many base things were spoken of the city of God by the enemies of it, to render it mean and odious; but by him whose judgment we are sure is according to truth glorious things are spoken of it. God said of the temple, My eyes and my heart shall be there perpetually; I have sanctified this house, that my name may be there for ever, 2 Chron. vii. 16. Beautiful for situation is Mount Zion, Ps. xlviii. 2. These are glorious things. Yet more glorious things are spoken of the gospel-church. It is the spouse of Christ, the purchase of his blood; it is a peculiar people, a holy nation, a royal priesthood, and the gates of hell shall not prevail against it. Let us not be ashamed of the church of Christ in its meanest condition, nor of any that belong to it, nor disown our relation to it, though it be turned ever so much to our reproach, since such glorious things are spoken of it, and not on iota or tittle of what is said shall fall to the ground.

The Glory of Zion.

4 I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. 5 And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. 6 The Lord shall count, when he writeth up the people, that this man was born there. Selah. 7 As well the singers as the players on instruments shall be there: all my springs are in thee.

Zion is here compared with other places, and preferred before them; the church of Christ is more glorious and excellent than the nations of the earth. 1. It is owned that other places have their glories (v. 4): "I will make mention of Rahab" (that is, Egypt) "and Babylon, to those that know me and are about me, and with whom I discourse about public affairs; behold Philistia and Tyre, with Ethiopia" (or rather Arabia), "we will observe that this man was born there; here and there one famous man, eminent for knowledge and virtue, may be produced, that was a native of these countries; here and there one that becomes a proselyte and worshipper of the true God." But some give another sense of it, supposing that it is a prophecy or promise of bringing the Gentiles into the church and of uniting them in one body with the Jews. God says, "I will reckon Egypt and Babylon with those that know me. I will reckon them my people as much as Israel when they shall receive the gospel of Christ, and own them as born in Zion, born again there, and admitted to the privileges of Zion as freely as a true-born Israelite." Those that were strangers and foreigners became fellow-citizens with the saints, Eph. ii. 19. A Gentile convert shall stand upon a level with a native Jew; compare Isa. xix. 23-25. The Lord shall say, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance. 2. It is proved that the glory of Zion outshines them all, upon many accounts; for, (1.) Zion shall produce many great and good men that shall be famous in their generation, v. 5. Of Zion it shall be said by all her neighbours that this and that man were born in her, many men of renown for wisdom and piety, and especially for acquaintance with the words of God and the visions of the Almighty—many prophets and kings, who should be greater favourites of heaven, and greater blessings to the earth, than ever were bred in Egypt or Babylon. The worthies of the church far exceed those of heathen nations, and their names will shine brighter than in perpetual records. A man, a man was born in her, by which some understand Christ, that man, that son of man, who is fairer than the children of men; he was born at Bethlehem near Zion, and was the glory of his people Israel. The greatest honour that ever was put upon the Jewish nation was, that of them, as concerning the flesh, Christ came, Rom. ix. 5. Or this also may be applied to the conversion of the Gentiles. Of Zion it shall be said that the law which went forth out of Zion, the gospel of Christ, shall be an instrument to beget many souls to God, and the Jerusalem that is from above shall be acknowledged the mother of them all. (2.) Zion's interest shall be strengthened and settled by an almighty power. The Highest himself shall undertake to establish her, who can do it effectually; the accession of proselytes out of various 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 an everlasting foundation, whatever convulsions and revolutions there are of states and kingdoms, and however heaven and earth may be shaken, these are things which cannot be shaken, but must remain. (3.) Zion's sons shall be registered with honour (v. 6): "The Lord shall count, when he writes up the people, and takes a catalogue of his subjects, that this man was born there, and so is a subject by birth, by the first birth, being born in his house—by the second birth, being born again of his Spirit." When God comes to reckon with the children of men, that he may render to every man according to his works, he will observe who was born in Zion, and consequently enjoyed the privileges of God's sanctuary, to whom pertained the adoption, and the glory, and the covenants, and the service of God, Rom. ix. 4; iii. 1, 2. For to them much was given, and therefore of them much will be required, and the account will be accordingly; five talents must be improved by those that were entrusted with five. I know thy works, and where thou dwellest, and where thou was born. Selah. Let those that dwell in Zion mark this, and live up to their profession. (4.) Zion's songs shall be sung with joy and triumph: As well the singers as the players on instruments shall be there to praise God, v. 7. It was much to the honour of Zion, and is to the honour of the gospel-church, that there God is served and worshipped with rejoicing: his work is done, and done cheerfully; see Ps. lxviii. 25. All my springs are in thee, O Zion! So God says; he has deposited treasures of grace in his holy ordinances; there are the springs from which those streams take rise which make glad the city of our God, Ps. xlvi. 4. So the psalmist says, reckoning the springs from which his dry soul must be watered to lie in the sanctuary, in the word and ordinances, and in the communion of saints. The springs of the joy of a carnal worldling lie in wealth and pleasure; but the springs of the joy of a gracious soul lie in the word of God and prayer. Christ is the true temple; all our springs are in him, and from him all our streams flow. It pleased the Father, and all believers are well pleased with it too, that in him should all fulness dwell.

PSAL. LXXXVII.

To the sonnes of Korah, a Psalme, a Song.

HIs foundation among the mountaines of holinesse. Iehovah loveth the gates of Sion above all the dwelling places of Iakob. Glorious things spoken is of thee, O Citie of God Selah. I will make mention of Rahab and Babel, to them that know me; loe Palestina and Tyrus with Cush; this man was borne there. And of Sion it shall be said, man and man was borne in her, and he the most High shall establish her. Iehovah will recount when he writeth the peoples; this man was borne there Selah. And singers, as players on flutes; all my well-springs in thee.

Annotations. HIs foundation] or, The foundation thereof, Gods ground-worke of the Temple which was built upon the mountaines, Morijah and Sion, 2 Chron. 3. 1. Ps. 2. 6. Some referre it to the Psalme, the foundation (or argument) whereof is of the Church of Christ. The Chaldee saith, By the hands of the sonnes of Korah the Psalme was said, and the Song founded in the mouth of the ancient fathers. Vers. 2. gates of Sion] the publike assemblies of the people: see the Notes on Psal. 9. 15. The Law was to come out of Sion, Mich. 4. 2. and the Scepter of Christs Kingdome, Psal. 110. 2. dwelling places] these the Chaldee expoundeth, Synagogues of the house of Iakob, which were in all the Cities of Israel. Vers. 3. spoken is] that is, are particularly spoken, all and every of them. of thee Citie of God] that is, Ierusalem: so called also, Psal. 46. 5. and 48. 2. a figure of the Church. What honourable things are spoken of this Citie, see Isa. 54. and 60. and 62. and 65. Rev. 21. and 22 chapters. The Hebrew phrase, in thee, is rightly turned according to the Greeke, of thee, or concerning thee: which many times hath such signification, as Psal. 63. 7. and 71. 6. and 119. 46. 1 Sam. 19. 4. so also in the Greeke, as Rom. 11. 2. Vers. 4. Rahab] that is, as the Chaldee Paraphrast saith, the Aegyptians. So Aegypt is called Rahab, in Psal. 89. 11. Isa. 51. 9. either for the strength and pride of Egypt, (which the word Rahab signifieth;) or of some chiefe citie so named; as elsewhere Tsoan, Psal. 78. 12. The calling of Egypt to the fellowship of the Church is also prophesied, Isa. 19. 19, 21, 25. And for I will mention, the Chaldee translateth, the Egyptians and Babylonians, they shall mention thy praises. Babel] the Babylonians: see Psal. 137. 1. their chiefe citie was Babel. Of a Christian Church there, mention is made, 1 Pet. 5. 13. to them] or, among them that know me, to wit, my familiars. Palestina] the Philistims: see Psal. 60. 10. Tyrus] the Tyrians: see Psal. 45. 13. Of them were Christian disciples, Acts 21. 3, 4. Cush] the Aethiopians, as the Greeke translateth; see Psal. 68. 32. this man] that is, (as the Greeke saith) these men; meaning all before mentioned. So the Hebrew often speaketh of a whole nation, as of one man. See Psal. 25. 22. and 130. 8. But the Chaldee expoundeth it, where this kingdome is borne. was borne there] in the citie of God, aforesaid. There, of immortall seed by the word and Spirit of God, are men borne anew, 1 Pet. 1. 23. Iam. 1. 18. A thing to come is here set downe as already done: so in Isa. 9. 6. Vers. 5. man and man] so the Greeke also expresseth the Hebraisme. Hereby seemeth to bee meant, every man, successiively, as Hest. 1. 8. For Ierusalem is the mother of us all, Gal. 4. 26. (So day and day, is every day, Hest. 3. 4. Psal. 61. 9.) Or, man and man, is many men, of this and that Nation, of each estate and degree. stablish her] that the gates of hell shall not prevaile against her, Mat. 16. 18. Therefore this citie lieth fouresquare setled in all changes, Revel. 21. 16. Ezek. 48. 16,—20. It may also be read, and he will stablish her on high: and so the Chaldee expoundeth it; and Ierusalem is said to be above, Gal. 4. 26. Vers. 6. writing the peoples] in the writing of the house of Israel, that is, the Church, Ezek. 13. 9. Isa. 4. 3. V. 7. And singers] or, And singing are, &c. This may have reference to the solemne worship of God used in the Church of Israel, where singers & players on instruments had in charge continually to laud the Lord, &c. 1 Chron. 9. 33. and 25. 1, 2, &c. and dances were used at their holy feasts, to honor him with▪ Iudg. 21. 19, 21. So Christ the Lambe hath harpers with him on mount Sion, that sing as it were a new song before the throne, Rev. 14. 1, 2, 3. Or it may respect that which followeth, all my springs in thee (or of thee) are singing (that is, do sing) as also dance, (or as they that dance,) that is, shew joyfulnesse. players on flutes] or, dancers, for so this word may also be taken for dancing, (to wit, at the sound of the flute or pipe;) as Iudg. 21. 21. Compare herewith Isa. 30. 29. The Greeke here turneth it, rejoyeers; and it may foretell the joy that should be in the world for the conversion of the Gentiles. my well-springs] or fountaines, (streames of water, as Psal. 104. 10) that is, all gifts and graces, which the Scripture noteth by lively fountaines of waters, wherewith they are refreshed that serve God in his Temple day and night, Rev. 7. 15, 17. and welsprings of salvation, Isa, 12. 3. And as Christ is called a fountaine, so is his Church, Song 4. 15, 12. in thee] for now, unto principalities and powers in heavenly places, is knowne by the Church, the manifold wisedome of God, Eph. 3. 10. 1 Pet, 1. 12. Or we may read it, as before in the third verse, of thee all my springs doe sing, &c.

PSAL. LXXXVII.

A Pſalm or ſong] Made, likely, by David, after that he had ſetled the Ark in Mount Sion, 2 Sam. 6. and underſtood that the Temple ſhould be built in Mount Moriah; In which two mountains (or rather one mountain with two tops) the Rabbines ſay that this Pſalm was compoſed; and thereunto they draw the next words, His foundation, or the argument of this Pſalm, is in and of thoſe holy Mountains. But this ſeemeth not to be the ſenſe.

Verſ. 1. His foundation is in the holy Mountains] Which cannot be removed, but abide for ever, Pſal. 125.1. Some read it, The foundation thereof, viz. of the Temple, but eſpecially of the Church univerſall that ſpirituall Temple (built of living ſtones by God the beſt Architect, Chriſt himſelf being the chief corner-ſtone) is in the holy Mountains: For out of Zion went forth the law, and the word of the Lord from Jeruſalem; which is therefore called the Mother-Church, and [non-Latin text not transcribed], the chief Church, the root of the Gentile-Churches, Rom. 11.Damaſc. l. 4. c. 13. the converſion whereof is here foretold, verſe 4. and perpetuall happineſſe promiſed.

Verſ. 2. The Lord loveth the gates of Zion] Nothing but his meer love moved him to make choice of it, above all other places there to declare his power, preſence, and goodneſs. He firſt choſe it for his love, and then loved it for his choice; and ſo he doth his Church.

Verſ. 3. Glorious things are spoken of thee] Dicta & praedicta, told and foretold of thee, Heb. in thee, ſc. by the holy Prophets, eſpecially concerning the Chriſtian Church. See Iſa. 40. to the end of that Prophecy. Nihil honorificum non praedicatur de te; & nihil praedicatur dete quin ſit honorificentiſſimum. Jun.

Thou City of God] The God of glory, Act. 7.1. the great King, Mat. 5.35. the only potentate, 1 Tim. 6.15. who maketh his Church the place of his reſidence, &c.

Selah] O rem dignam perpetua admiratione, O wonderfull!

Verſ. 4. I will make mention of Rahab and Babylon] Rahab is Egypt, and ſo called for its ſtrength, and pride. Babel the chief City of the Babylonians. Theſe were deadly enemies to Jeruſalem, which was ground betwixt them as betwixt a pair of Milſtones, but they ſhall be reckoned hereafter, ſaith God, among my domeſticks, among thoſe that know mee, or rather are known of mee. See Iſa. 19.19, 21, 25. 1 Pet. 5.13.

Behold Philiſtia] The Philiſtines were ever bitter enemies to the Iſraelites, but ſhall be converted and become children of the Church. See Iſa. 54.1. & 44.5.

And Tyre] Which ſhall leave heaping and hoarding, and imploy her Merchandiſe to feed and cloath Gods Saints. Iſa. 23.18. Act. 21.3, 4.

With Aethopia] Heb. Cuſh, of Cuſh, the ſon of Ham, their Father and founder, Gen. 10.6. Aethiopians they were called from their burnt faces. The Eunuch received the Goſpel, and publiſhed it, Act. 8. the Chriſtian faith was profeſſed among them, as 'tis thought, from the Apoſtles time; though now, for above an hundred years, they have again forſaken it.

This man was born there] Natus, id eſt renatus in illa. The men of theſe ſeveral and other Countries were born, that is, born a new, and ſo made free-deniſons of the new Jeruſalem, fellow-citizens with the Saints, and of the houſe-hold of God, Epheſ. 2.19.

Verſ. 5. And of Zion it ſhall be ſaid, This and that man was born in her] i. e. Converted; and ſo a daily acceſſion made to the Church of Chriſt, as was by Peters [illegible: 1 letter]ermon, &c. and now ſo many Nations; Behold the World is gone after him, ſaid thoſe envious Phariſees, Joh. 12.19. and the Papiſts grudge as much at the late glorious Reformation begun by Luther, wherein ſo many rejoyce, and ſhall do to all eternity. Bucholcerus bleſſeth God that he was born in the dayes, and was bred under the diſcipline of holy Melancthon Luthers colleague, Diviſae his operae, ſed mens fuit unica; pavit Ore Lutherus oves, flore Melanethen apes.

Beatus Ludovicus would be called Ludovicus de Piſſiaco, rather than take greater titles, becauſe there hee became a Chriſtian. Hee thought no birth to a new birth in Chriſt; no parentage to that of God to his Father, the Church to his Mother, Chriſt to his elder Brother, &c. Some apply this text to the places of holy mens birth, and tell us, that he loves the very ground his ſervants tread on, the very air they firſt breath in, their walls are continually before him, Iſa. 49.16. he thinks the better of the houſes where they dwell.

And the higheſt himſelf ſhall eſtabliſh her] So that the gates of Hell ſhall not unſettle her. Other ſtates and Polities have their times and their turns, their riſe and their ruine; not ſo the Church.

Verſ. 6. The Lord ſhall count when he writeth up the people.] When he maketh his Cenſe-book (called the writing of the houſe of Iſrael, Ezek. 13.9. the Lords book of remembrance, Mal. 3.16. the Regiſter of the living in Jeruſalem. Iſa. 4.3.) he ſhall muſter them in the roll of his ſouldiers, number them in the catalogue of his Citizens, call them in the nomenclatura of his Diſciples, &c. A glorious priviledge ſurely.

As well the ſingers as the players, &c.] There ſhall be an exuberancy of joy in the holy Ghoſt, the only comfortable ſoul-raviſhing muſick, far beyond that of the materiall Temple.

All my ſprings are in thee] i. e. All my thoughts run upon thee, with greateſt; delight; My eyes are wholly fixt upon thee, Calvin. R. Solomon. ſo ſome read it: Others, My bowels are in thee, making theſe to be the words of the Pſalmiſt. But methinks they do better that make them to be the words of God, promiſing plenty of grace and comfort to his people, as from ever-flowing over-flowing fountains.

His foundation is in the holy mountains. The Psalm begins abruptly, the poet's heart was full, and it gained vent on a sudden.

"God's foundation stands forever

On the holy mountain towers;

Sion's gates Jehovah favours

More than Jacob's thousand bowers."

Sudden passion is evil, but bursts of holy joy are most precious. God has chosen to found his earthly temple upon the mountains; he might have selected other spots, but it was his pleasure to have his chosen abode upon Zion. His election made the mountains holy, they were by his determination ordained and set apart for the Lord's use. The foundation of the church, which is the mystical Jerusalem, is laid in the eternal, immutable, and invincible decrees of Jehovah. He wills that the church shall be, he settles all arrangements for her calling, salvation, maintenance and perfection, and all his attributes, like the mountains round about Jerusalem, lend their strength for her support. Not on the sand of carnal policy, nor in the morass of human kingdoms, has the Lord founded his church, but on his own power and godhead, which are pledged for the establishment of his beloved church, which is to him the chief of all his works. What a theme for meditation is the founding of the church of God in the ancient covenant engagements of eternity; the abrupt character of this first verse indicates long consideration on the part of the writer, leading up to his bursting forth in wonder and adoration. Well might such a theme cause his heart to glow. Rome stands on her seven hills and has never lacked a poet's tongue to sing her glories, but more glorious far art thou, O Zion, among the eternal mountains of God: while pen can write or mouth can speak, thy praises shall never lie buried in inglorious silence.

The Lord loveth the gates of Zion more than all the dwellings of Jacob. The gates are put for the city itself. The love of God is greatest to his own elect nation, descended from his servant Jacob, yet the central seat of his worship is dearer still; no other supposable comparison could have so fully displayed the favour which Jehovah bore to Jerusalem, —he loves Jacob best and Zion better than the best. At this hour the mystical teaching of these words is plain, God delights in the prayers and praises of Christian families and individuals, but he has a special eye to the assemblies of the faithful, and he has a special delight in their devotions in their church capacity. The great festivals, when the crowds surrounded the temple gates, were fair in the Lord's eyes, and even such is the general assembly and church of the first born, whose names are written in heaven. This should lead each separate believer to identify himself with the church of God; where the Lord reveals his love the most, there should each believer most delight to be found. Our own dwellings are very dear to us, but we must not prefer them to the assemblies of the saints; we must say of the church —

"Here my best friends, my kindred dwell:

Here God, my Saviour reigns."

Glorious things are spoken of thee, O city of God. This is true of Jerusalem. Her history, which is the story of the nation of which she is the capital, is full of glorious incidents, and her use and end as the abode of the true God, and of his worship, was preeminently glorious. Glorious things were taught in the streets, and seen in her temples. Glorious things were foretold of her, and she was the type of the most glorious things of all. This is yet more true of the church: she is founded in grace, but her pinnacles glow with glory. Men may glory in her without being braggarts, she has a lustre about her brow which none can rival. Whatever glorious things the saints may say of the church in their eulogies, they cannot exceed what prophets have foretold, what angels have sung, or what God himself has declared. Happy are the tongues which learn to occupy themselves with so excellent a subject, may they be found around our fire sides, in our market places, and in all the spots where men most congregate. Never let thy praises cease, O thou bride of Christ, thou fairest among women, thou in whom the Lord himself hath placed his delight, calling thee by that pearl of names, Hephzibah, —"for my delight is in her." Since the Lord has chosen thee, and deigns to dwell in thee, O thou city of beauty, none can rival thee, thou art the eye of the world, the pearl, the queen of all the cities of the universe; the true "eternal city", the metropolitan, the mother of us all. The years to come shall unveil thy beauties to the astonished eyes of all peoples, and the day of thy splendour shall come to its sevenfold noon. Selah. With the prospect before him of a world converted, and the most implacable foes transformed into friends, it was meet that the Psalmist should pause. How could he sing the glories of new born Tyre and Ethiopia, received with open arms into union with Zion, until he had taken breath and prepared both voice and heart for so divine a song.

I will make mention of Rahab and Babylon to them that know me. This shall be a glorious subject to speak of concerning Zion, that her old foes are new born and have become her friends, worshipping in the temple of her God. Rahab or Egypt which oppressed Israel shall become a sister nation, and Babylon in which the tribes endured their second great captivity, shall become a fellow worshipper; then shall there be mention made in familiar talk of the old enmities forgotten and the new friendships formed. Some consider that these are the words of God himself, and should be rendered "I will mention Rahab and Babylon as knowing me": but we feel content with our common version, and attribute the words to the Psalmist himself, who anticipates the conversion of the two great rival nations and speaks of it with exultation. Behold Philistia, and Tyre, with Ethiopia. These also are to bow before the Lord. Philistia shall renounce her ancient hate, Tyre shall not be swallowed up by thoughts of her commerce, and distant Ethiopia shall not be too far off to receive the salvation of the Lord. This man was born there. The word man is inserted by the translators to the marring of the sense, which is clear enough when the superfluous word is dropped, —"Philistia, and Tyre, with Ethiopia; this was born there" —i.e., this nation has been born into Zion, regenerated into the church of God. Of the new births of nations we will make mention, for it is at once a great blessing and a great wonder. It is a glorious thing indeed when whole nations are born unto God.

"Mark ye well Philistia's legions,

Lo, to seek the Lord they came;

And within the sacred regions

Tyre and Cush have found a home."

Many understand the sense of these verses to be that all men are proud of their native country, and so also is the citizen of Zion, so that while of one it is said, "he was born in Egypt" and of another, "he came from Ethiopia", it would be equally to the honour of others that they were home born sons of the city of God. The passage is not so clear that any one should become dogmatical as to its meaning, but we prefer the interpretation given above.

And of Zion it shall be said, This and that man was born in her. Not as nations only, but one by one, as individuals, the citizens of the New Jerusalem shall be counted, and their names publicly declared. Man by man will the Lord reckon them, for they are each one precious in his sight; the individual shall not be lost in the mass, but each one shall be of high account. What a patent of nobility is it, for a man to have it certified that he was born in Zion; the twice born are a royal priesthood, the true aristocracy, the imperial race of men. The original, by using the noblest word for man, intimates that many remarkable men will be born in the church, and indeed every man who is renewed in the image of Christ is an eminent personage, while there are some, who, even to the dim eyes of the world, shine forth with a lustre of character which cannot but be admitted to be unusual and admirable. The church has illustrious names of prophets, apostles, martyrs, confessors, reformers, missionaries and the like, which bear comparison with the grandest names honoured by the world, nay, in many respects far excel them. Zion has no reason to be ashamed of her sons, nor her sons of her. "Wisdom is justified of her children." And the highest himself shall establish her —the only establishment worth having. When the numbers of the faithful are increased by the new birth, the Lord proves himself to be the builder of the church. The Lord alone deserves to wear the title of Defender of the Faith; he is the sole and sufficient Patron and Protector of the true church. There is no fear for the Lord's heritage, his own arm is sufficient to maintain his rights. The Highest is higher than all those who are against us, and the good old cause shall triumph over all.

The Lord shall count, when he writeth up the people, that this man was born there. At the great census which the Lord himself shall take, he will number the nations without exception and make an exact registry of them, whether they were by their natural descent Babylonians or Tyrians, or other far off heathen. May it be our happy lot to be numbered with the Lord's chosen both in life and death, in the church roll below, and in the church roll above. Jehovah's census of his chosen will differ much from ours; he will count many whom we should have disowned, and he will leave out many whom we should have reckoned. His registration is infallible. Let us pray then for that adoption and regeneration which will secure us a place among the heaven born. It was thought to be a great honour to have one's name written in the golden book of the Republic of Venice, kings and princes paid dearly for the honour, but the book of life confers far rarer dignity upon all whose names are recorded therein.

In vision the Psalmist sees the citizens of Zion rejoicing at some sacred festival, and marching in triumphant procession with vocal and instrumental music: —As well the singers as the players on instruments shall be there. Where God is there must be joy, and where the church is increased by numerous conversions the joy becomes exuberant and finds out ways of displaying itself. Singers and dancers, Psalmists and pipers, united their efforts and made a joyful procession to the temple, inspired not by Bacchus, or by the Castalian fount, but by draughts from the sacred source of all good, of which they each one sing All my springs are in thee. Did the poet mean that henceforth he would find all his joys in Zion, or that to the Lord he would look for all inspiration, comfort, strength, joy, life and everything. The last is the truest doctrine. Churches have not such all sufficiency within them that we can afford to look to them for all, but the Lord who founded the church is the eternal source of all our supplies, and looking to him we shall never flag or fail. How truly does all our experience lead us to look to the Lord by faith, and say "all my fresh springs are in thee." The springs of my faith and all my graces; the springs of my life and all my pleasures; the springs of my activity and all its right doings; the springs of my hope, and all its heavenly anticipations, all lie in thee, my Lord. Without thy Spirit I should be as a dry well, a mocking cistern, destitute of power to bless myself or others. O Lord, I am assured that I belong to the regenerate whose life is in thee, for I feel that I cannot live without thee; therefore, with all thy joyful people will I sing thy praises.

"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.'"

Verses 2-3.

1. The foundation of Zion.

(a) It is but one: "foundation." (b) It is the Lord's: "his." (c) It is in conformity with holiness: "holy mountains." (d) It consists of eternal purposes.

(e) It is built up on immutable principles.

(f) It is situated in a glorious position.

2. The favour enjoyed by Zion.

(a) God "loves the dwellings of Jacob." He led, fed, guarded, lighted, visited them.

(b) He loves Zion "better"; and gives all those blessings in a richer form.

(c) There are more to love.

(d) Their occupations are more spiritual.

(e) Their songs and worship are more enthusiastic.

(f) Their testimony is more powerful.

(g) Their knowledge of truth is more clear.

(h) Their fellowship is on a scale more heavenly. Let us be in the Church, and love her.

3. The fame of Zion. "Glorious things are spoken",

(a) of her in history;

(b) in her by ministry;

(c) for her by Jesus;

(d) about her in prophecy.

Here is a fruitful theme.

The idea of the text presents the Church as "the city of God": let us touch upon some of the "glorious things" that are spoken of it.

1. There are glorious things with respect to the erection of the city.

(a) There is the plan of its erection. There was never a plan so faultless, so complete, so wonderful for its beauty and grandeur. The gates, the walls, the buildings, the streets, the monuments, the fountains, the gardens, unite to proclaim it a master piece of skill. The Architect was he who built the skies.

(b) There is the site where the city is erected. See Ps 87:1.

(c) There is the date of the city's erection. A halo and a glory attach, in a case like this, to great antiquity. Now it is long since the city was built. It was standing in the days of Paul "Ye are come unto the city of the living God." Heb 12:22. David was well acquainted with it. Ps 46:1-11.

(d) It was standing before the flood. Noah, Enoch, Abel, dwelt in it. It is almost as old as the creation.

2. There are glorious things to tell of the defences of the city. It has been besieged ever since it was a city at all, and it is not taken to this hour. "We have a strong city", etc.

3. There are glorious things in connection with the stores and supplies on which the city depends;

(a) their excellence;

(b) their abundance;

(c) their source.

4. There are glorious things respecting the King of the city; his name, person, character, etc.

5. There are glorious things in connection with the citizens of the day. —Andrew Gray, 1805-1861.

1. Observe, that a city is not like a flower, a tree, or a plant —something that grows out of the earth, and is nourished from the earth, and dependent wholly on its juices. It is an artificial thing, constructed by wisdom and raised by power, as it was designed by genius and forethought.

2. A city upon earth is surrounded generally by walls.

3. Jerusalem (the most celebrated of cities, from which this figure is obviously drawn) was built upon the brow of a hill, an extremely conspicuous and beautiful object.

4. In a city there are various buildings, and structures of various shapes, materials and value: illustrate by the different denominations, &c.

5. A city has municipal laws.

6. It has also trade, traffic, &c.

7. The figure, as applied to the Church of Christ, involves the idea of safety or security, honour, &c.

8. There is also the idea of fewness. —John Cumming, 1843.

The things "spoken" of the city of God.

1. It shall be the permanent and the peculiar residence of God.

2. It shall be the scene of delightful privileges and blessings.

3. It shall be invested with absolute and inviolable security.

4. It shall possess renown and empire throughout the whole world.

5. Its institutions and existence shall be perfected in the celestial state. —James Parsons, 1839.

(last clause).

1. Behold what the "man" was: a native of "Philistia", a heathen, and an enemy to God.

2. Behold what happened to him: he "was born there," i.e. new born in Zion.

3. Behold what he became —he became by his new birth a freeman and burgess of Zion, &c.

Verses 4-5.

1. What is not the most honourable birth place —not Rahab nor Egypt, nor Babylon, nor any earthly palace or kingdom.

2. What is? "Of Zion", &c.

(a) Because it is a nobler birth; a being born again of the Spirit of God.

(b) Because it is a nobler place; the residence of the Highest, and established for ever.

(c) Because it brings nobler rank and privileges. —G.R.

Verses 4-7.

1. Zion shall produce many good and great men.

2. Zion's interest shall be established by divine power.

3. Zion's sons shall be registered with honour.

4. Zion's songs shall be sung with joy and triumph. —Matthew Henry.

Verses 4-7.

1. The excellence of the church is here stated.

2. Her enlargement is here promised. —J. Scholefield, 1825.

The renowned men of the church of God.

1. Great warriors, who have fought with temptation.

2. Great poets, whose lives were Psalms.

3. Great heroes, who have lived and died for Jesus.

4. Great kings, who have ruled themselves, &c. Apostles, martyrs, confessors, reformers, men renowned for virtues such as only grace can produce.

This and that man. The individuality of true religion.

1. Each soul sins for itself.

2. Rejects or accepts the Saviour for itself.

3. Must be judged, and

4. Saved or lost individually. The consequent need of personal piety; the temptations to neglect it; and the habits which promote it.

(last clause). The Established Church of God —her Head, her protection, her power. &c.

1. "The Lord" will make the Census.

2. He will "count" whether a man be rightly there or no.

3. Every man truly born in Zion shall be admitted on the register.

1. The time referred to. "When he writeth up", &c.; when all the true Israel is saved.

2. The account to be taken: "When he writeth up", &c., i.e. revises and reenters the names in the Lamb's Book of Life. Compares the called with the chosen.

3. The test to be applied.

(a) Their being in Zion, or having the means of grace.

(b) Their being born there.

4. The completion of their number: "The Lord shall count." An exact number of stones in a perfect building and of members in a perfect body. So in Christ's Church. All make one bride.

5. The notice taken of each one: "This man was born there." Men fell as a whole; they are saved individually. —G.R.

1. In God our joy.

2. From God our supplies.

3. To God our praise.

(last clause). —All the springs within me, all the springs which flow for me, are in my God. There are "upper and nether springs", springs "shut up", "valley" springs (Ps 104:10), rock springs, &c.; but all these flow from the Lord.

WORKS UPON THE EIGHTY-SEVENTH PSALM

In "Sermons preached before the University of Oxford ...by John Eveleigh, D.D., 1815, "is "Sermon, twelve, in which is proposed a New Interpretation of the Eighty-Seventh Psalm."

The Solace of Sion, and Joy of Jerusalem. Or consolation of God's Church in the latter age, redeemed by the preaching of the Gospel universally. Being a godly and learned exposition of the Eighty-Seventh Psalme of the Princelye Prophet David: Written in Letine by the reverend Doctor Urbanus Regius, Pastor of Christes Church at Zelle, in Saxonie 1536. Translated into English by R. Robinson, Citizen of London, 1587.