Psalm 87:6 Kommentar

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.''.

The Lord shall count when he writeth up the people, Not in the Lamb's book of life; for that was written from eternity, Rev 13:8 but in the writing of the house of Israel, among the living in Jerusalem, and with his righteous ones; which is done at effectual calling, and when admitted members of Gospel churches, whereby they openly appear to be the children of God, and are taken into the list and catalogue of saints; see Eze 13:9 or in the last day, when the Lord will take the number of his people, and cause them again to pass under the rod of him that telleth them; and will make up his jewels, complete the number of them in conversion, and collect them all together; and his counting and writing them may denote his exact knowledge of them, and his care that he lose none; but this will only concern regenerate persons; the Lord will not count nor make any account of any others, as follows: that this man was born there; and the man that is born in Zion, even every regenerate man, will be counted and numbered by him, and declared to be his, when he makes a general survey and muster of his saints another day. Selah. See Gill on Psa 3:2.

As though it were said, How do ye know this? All of us have sung these Psalms: and Christ, Man for our sake, God before us, sings within us all. But is this much to say, "before us," of Him who was before heaven and earth and time? He then, born for our sakes a man, in that city, also founded her when He was the Most High. Yet how are we assured of this? "The Lord shall rehearse it when He writes up the people" [Psalm 87:6], as the following verse has it. "The Lord shall declare, when He writes up the people, and their princes." What princes? "Those who were born in her;" those princes who, born within her walls, became therein princes: for before they could become princes in her, God chose the despised things of the world to confound the strong. Was the fisherman, the publican, a prince? They were indeed princes: but because they became such in her. Princes of what kind were they? Princes come from Babylon, believing monarchs of this world, came to the city of Rome, as to the head of Babylon: they went not to the temple of the Emperor, but to the tomb of the Fisherman. Whence indeed did they rank as princes? "God chose the weak things of the world to confound the strong, and the foolish things He has chosen, and things which are not as though they were, that things which are may be brought to nought." [1 Corinthians 1:26-27] This He does who "from the ground raises the helpless, and from the dunghill exalts the poor." For what purpose? "That He may set him with the princes, even with the princes of His people." This is a mighty deed, a deep source of pleasure and exultation. Orators came later into that city, but they could never have done so, had not fishermen preceded them. These things are glorious indeed, but where could they take place, but in that city of God, of whom very excellent things are spoken?

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.

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