Psalm 87:3 Komentář

The foregoing psalm was very plain and easy, but in this are things dark and hard to be understood. It is an encomium of Zion, as a type and figure of the gospel-church, to which what is here spoken is very applicable. Zion, for the temple's sake, is here preferred, I. Before the rest of the land of Canaan, as being crowned with special tokens of God's favour (Psa 87:1-3). II. Before any other place or country whatsoever, as being replenished with more eminent men and with a greater plenty of divine blessings (Psa 87:4-7). Some think it was penned to express the joy of God's people when Zion was in a flourishing state; others think it was penned to encourage their faith and hope when Zion was in ruins and was to be rebuilt after the captivity. Though no man cared for her (Jer 30:17, "This is Zion whom no man seeketh after"), yet God had done great things for her, and spoken glorious things of her, which should all have their perfection and accomplishment in the gospel-church; to that therefore we must have an eye in singing this psalm. A psalm or song for the sons of Korah.

INTRODUCTION TO PSALM 87 A Psalm or Song for the sons of Korah. Whether this psalm was composed by David, in a view of the temple to be built by his son Solomon; or whether by one that returned from the Babylonish captivity, who wrote it for the comfort of those that wept at the laying of the foundation of the second temple; it seems evident that the subject matter of it is the church of God in Gospel times, and especially in the latter day glory: the title in the Syriac version is, "concerning the redemption of Jerusalem.''.

Glorious things are spoken of thee, O city of God. Which is to be understood not of the city of Jerusalem literally, which was a magnificent city, compact together, full of inhabitants, and spacious houses, the metropolis of Judea, and seat of the kings of Judah; and what was most glorious of all that could be said of it, it was the city of God; and so Jarchi interprets it, the glory spoken of it is, that it is the city of God; here the temple was built, and many glorious things were in it; here God granted his presence, and his worship was kept up: and besides, there were other and more glorious things spoken of it, by way of prophecy; as, that the Messiah should come in person into it, as the owner of it, and give it a greater glory than the first temple had; here he was to preach his doctrines, and do his miracles, which he accordingly did; near this city he suffered, died, and was buried; rose again, ascended to heaven; and here he poured forth the gifts of the Holy Spirit in an extraordinary manner: but rather this is to be interpreted of the church of God, comparable to a city, and which is of God's building, and where he dwells; See Gill on Psa 48:1 of which glorious things are spoken for the present; as, that it is the city of the King of kings, the name of which is "Jehovah Shammah", the Lord is there; its foundation is Christ; its walls and bulwarks are salvation; its gates are praise; glorious ordinances are administered in it, and glorious truths are preached here; and so the words may be rendered, "glorious things are spoken in thee" (x): and of it also glorious things are spoken, by way of prophecy, as, what shall be in the latter day; a great effusion of the Spirit upon it; the gracious presence of Christ in it in a more visible manner; a great increase of converts both among Jews and Gentiles, which shall flock into it; and the great spread of the Gospel, which shall be the means of it; the unity, harmony, and concord of professors of religion; the holiness of their lives and conversation; and the very great peace and prosperity which will everywhere abound; and especially glorious things are spoken of the New Jerusalem, the city of our God; of which see Rev 21:1. Selah. See Gill on Psa 3:2. (x) "in te", Montanus, Tigurine version, Cocceius, Schmidt, Syr. vers.

“I will be mindful of Rahab and Babylon among those that know me.” Since the psalmist said, “Glorious things are said of you, O city of God,” and we understand this city to be the church gathered together from the nations, the psalm now speaks of the calling of the Gentiles: “I will be mindful of Rahab and Babylon among those that know me.” Let the sinner be at peace; the Lord was mindful of Rahab. I mean, at peace, if the sinner returns to the Lord; otherwise, there is no healing peace in a tearless security. “I will be mindful of Rahab,” of Rahab, that harlot who lodged Jesus’ secret agents, who lived in Jericho, where Joshua had come and had dispatched the two spies. Jericho, that collapsed in seven days, is a type of this world, and as such is determined to kill the secret agents. Because, therefore, Jericho is bent on killing the spies, Rahab, the harlot, alone received them, lodged them not on the ground floor but in the upper story of the roof—or, in other words, in the sublimity of her faith. She hid them under her stalks of flax.

"Very excellent things are said of you, thou city of God" [Psalm 87:3]. He was, as it were, contemplating that city of Jerusalem on earth: for consider what city he alludes to, of which certain very excellent things are spoken. Now the earthly city has been destroyed: after suffering the enemy's rage, it fell to the earth; it is no longer what it was: it exhibited the emblem, and the shadow has passed away. Whence then are "very excellent things spoken of you, thou city of God"? Listen whence: "I will think upon Rahab and Babylon, with them that know Me" [Psalm 87:4]. In that city, the Prophet, in the person of God, says, "I will think upon Rahab and Babylon." Rahab belongs not to the Jewish people; Babylon belongs not to the Jewish people; as is clear from the next verse: "For the Philistines also, and Tyre, with the Ethiopians, were there." Deservedly then, "very excellent things are spoken of you, thou city of God:" for not only is the Jewish nation, born of the flesh of Abraham, included therein, but all nations also, some of which are named that all may be understood. "I will think," he says, "upon Rahab:" who is that harlot? That harlot in Jericho, who received the spies and conducted them out of the city by a different road: who trusted beforehand in the promise, who feared God, who was told to hang out of the window a line of scarlet thread, that is, to bear upon her forehead the sign of the blood of Christ. She was saved there, and thus represented the Church of the Gentiles: whence our Lord said to the haughty Pharisees, "Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you." [Matthew 21:31] They go before, because they do violence: they push their way by faith, and to faith a way is made, nor can any resist, since they who are violent take it by force. For it is written, "The kingdom of Heaven suffers violence, and the violent take it by force." [Matthew 11:12] Such was the conduct of the robber, more courageous on the cross than in the place of ambush. "I will think upon Rahab and Babylon." By Babylon is meant the city of this world: as there is one holy city, Jerusalem; one unholy, Babylon: all the unholy belong to Babylon, even as all the holy to Jerusalem. But he slides from Babylon to Jerusalem. How, but by Him who justifies the ungodly: Jerusalem is the city of the saints; Babylon of the wicked: but He comes who justifies the ungodly: since it is said, "I will think" not only "upon Rahab," but "upon Babylon," but with whom? "with them that know Me."...

Pass now, pray, to the others who were saved by repentance. Perhaps even among the women someone will say, “I have committed fornication and adultery. I have defiled my body with every excess. Can there be salvation for me?” Fix your eyes, woman, on Rahab, and look for salvation for yourself too. For if she who openly and publicly practiced fornication was saved through repentance, will not she whose fornication preceded the gift of grace be saved by repentance and fasting? For observe how she was saved. She said only this: “Since the Lord, your God, is God in heaven above and on earth below.” “Your God,” she said, for she did not dare call him her God, because of her wantonness. If you want scriptural testimony of her salvation, you have it recorded in the Psalms: “I will think of Rahab and Babylon among those who know me.” O the great loving-kindness of God, which is mindful even of harlots in Scripture. He did not say merely, “I shall think of Rahab and Babylon,” but added, “among those who know me.” The salvation procured by repentance is open to men and women alike.

Upon Mahalath--either an instrument, as a lute, to be used as an accompaniment (Leannoth, "for singing") or, as others think, an enigmatic title (see on Psa 5:1, Psa 22:1, and Psa 45:1, titles), denoting the subject--that is, "sickness or disease, for humbling," the idea of spiritual maladies being often represented by disease (compare Psa 6:5-6; Psa 22:14-15, &c.). On the other terms, see on Psa 42:1 and Psa 32:1. Heman and Ethan (see on Psa 89:1, title) were David's singers (Ch1 6:18, Ch1 6:33; Ch1 15:17), of the family of Kohath. If the persons alluded to (Kg1 4:31; Ch1 2:6), they were probably adopted into the tribe of Judah. Though called a song, which usually implies joy (Psa 83:1), both the style and matter of the Psalm are very despondent; yet the appeals to God evince faith, and we may suppose that the word "song" might be extended to such compositions. (Psa. 88:1-18) Compare on the terms used, Psa 22:2; Psa 31:2.

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