TITLE. A Psalm or Song for the sons of
Korah. A sacred hymn and a national lyric. A theocracy blends
the religious and the patriotic ideas in one; and in proportion
as nations become Christianized, their popular songs will become
deeply imbued with pious sentiments. Judged by this standard,
our own land is far in arrears. This "Psalm or song"
was either composed by the sons of Korah, or dedicated to them:
as they kept the doors of the house of the Lord, they could use
this beautiful composition as a Psalm within the doors, and as a
song outside.
SUBJECT AND DIVISION. The song is in
honour of Zion, or Jerusalem, and it treats of God's favour to
that city among the mountains, the prophecies which made it
illustrious, and the honour of being a native of it. Many
conceive that it was written at the founding of David's city of
Zion, but does not the mention of Babylon imply a later date? It
would seem to have been written after Jerusalem and the Temple
had been built, and had enjoyed a history, of which glorious
things could be spoken. Among other marvels of God's love in its
later history, it had been untouched by Sennacherib when other
cities of Israel and Judah had fallen victims to his cruelty. It
was in Hezekiah's reign that Babylon became prominent, when the
ambassadors came to congratulate the king concerning his
recovery, at that time also Tyre would be more famous than at
any period in David's day. But as we have no information, and
the point is not important, we may leave it, and proceed to
meditate upon the Psalm itself. We have no need to divide so
brief a song.
EXPOSITION
Verse 1. 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.
Verse 2. 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."
Verse 3. 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.
Verse 4. 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.
Verse 5. 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.
Verse 6. 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.
Verse 7. 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.'"
EXPLANATORY NOTES AND QUAINT SAYINGS
TITLE. —A Psalm or Song for the Sons of Korah.
The title prefixed is "A Psalm to be sung by the sons of
Korah", i.e. of fallen man. Korah signifies the state in
which trees are during winter, when stript of their verdure and
fruit. In the same sense it is used for the bald head, when age
or sickness has deprived it of its glory and left it without
hair. This is a lively description of fallen man. He has lost
his pristine beauty and fruitfulness. When he left God and
turned to his own ways, he became like the trees of the field in
winter, from which the genial warmth of the sun is withdrawn, or
like the head, which by the abating of the natural heat and
rigour is left naked and bald. But being brought to a light
sense of this, and finding himself stript of all the glory which
the first Adam had in paradise, he has been led to seek the
restoration of his nature, and has obtained of the second Adam,
the Lord from heaven, a much better state than he had lost.
Every such person is entitled to sing this sacred hymn, and he
is called upon to do it. The name of the person whom he is to
celebrate is not mentioned at first, but is soon discovered by
the character given of him.—William Romaine.
Whole Psalm —Bishop Bruno entitles this Psalm,
"The voice of prophecy concerning the heavenly
Jerusalem", that is, the Church of Christ.
Verse 1. —His foundation is in the holy
mountains. The foundation that God has given his city is in
"the holy mountains." What are these holy mountains?
What can they be but the eternal purpose of Jehovah—the
purpose out of which the being of the Church and the whole
dispensation of Divine love have sprung? What but those
attributes of mercy, justice, holiness, and sovereignty, from
the ineffable embrace and holy cooperation of which it comes to
pass that his chosen people are redeemed? What but the promise
of life that was given in Christ to the elect before the world
began? What but the everlasting covenant, "ordered in all
things and sure" from which grace and salvation proceed?
What but these things, and Christ himself, the Rock of Ages, on
which rock we know that the Church is so firmly founded, that
the gates of hell cannot prevail against her? Yes, these are the
holy mountains, whereon the city of God is built, and in which
its deep and sure foundations are laid. The sure decree, the
divine perfections, the promise of him that cannot lie, the oath
and covenant of God, and the incarnate Son himself, are the holy
mountains, the perpetual hills, whose summits are gloriously
crowned by the city of the Great King. There the city sits
securely, beautiful for situation, the joy of the whole
earth.—Andrew Gray.
Verse 1. Mountains. The situation of Jerusalem
is in several respects singular amongst the cities of Palestine.
Its elevation is remarkable, occasioned, not from its being on
the summit of one of the numerous hills of Judaea, like most of
the towns and villages, but because it is on the edge of one of
the highest table lands of the country. Hebron, indeed, is
higher still, by some hundred feet; and from the south,
accordingly, the approach to Jerusalem is by a slight descent.
But from every other side, the ascent is perpetual; and, to the
traveller approaching Jerusalem from the west or east, it must
always have presented the appearance, beyond any other capital
of the then known world—we may add, beyond any important city
that has ever existed on the earth—of a mountain city;
breathing, as compared with the sultry plains of the Jordan or
of the coast, a mountain air; enthroned, as compared with
Jericho or Damascus, Gaza or Tyre, on a mountain fastness. In
this respect it concentrated in itself the character of the
whole country of which it was to be the capital—the
"mountain throne", the "mountain sanctuary",
of God. "The `mount' of God is as the `mount' of Bashan; an
high mount as the mount of Bashan. Why leap ye so, ye high `mountains'?this
is the `mountain' which God desireth to dwell in" ...It was
emphatically the lair of the lion of Judah, of
"Ariel", the Lion of God. "In Judah is God known;
his name is great in Israel. In Salem is his `leafy covert', and
his `rocky den' in Zion...Thou art more glorious and excellent
than the `mountains of the robbers'". And this wild and
fastness like character of Jerusalem was concentrated yet again
in the fortress, the "stronghold" of Zion. That point,
the highest in the city, the height which most readily catches
the eye from every quarter, is emphatically the "hill
fort", the "rocky hold" of Jerusalem—the refuge
where first the Jebusite, and then the Lion of God, stood at bay
against the hunters.—Arthur Penrhyn Stanley.
Verses 1-2.—If we suppose the Psalm to have been
composed in the days of Hezekiah, it will appear quite
intelligible that the Psalmist should break out so suddenly at
the beginning with praise of the security of Sion: he
merely lends his mouth in this case to the full heart of the
people; The Lord loveth the gates of Zion more than all the
dwellings of Jacob, is seen in its true light, for this
preference for Sion was at that time verified—its gates
remained closed upon the enemies, while all the rest of the
country was subject to their sway.—E.W. Hengstenberg.
Verse 2. The Lord loveth the gates, etc. The
gates of a walled city give access to it and power over it, and
are therefore naturally here put for the whole. The Hebrew
participle (loving) implies constant and habitual
attachment.—J.A. Alexander.
Verse 2. The Lord loveth the gates of Zion.
Because of the going out and coming in of the people of God.
Thus indeed the disposition of lovers is shown, that they are
filled with a remarkable affection of love towards those places
through which those whom they love frequently pass, as doors and
gates, and those ways which they daily traverse. What other
reason could God have for loving the gates of Zion?—Musculus.
Verse 2. The gates of Zion are the doctrines of
the Gospel, the tabernacles of Jacob are the teachings of
the law, the law was accomplished in the gospel; therefore it is
said that "the Lord loveth the gates of Zion more than all
the dwellings of Jacob."—"Plain, Commentary",
1859.
Verse 2. The Lord loveth the gates of Zion more,
etc. No doubt the prayers which the faithful put up to heaven
from under their private roofs were very acceptable unto him;
but if a saint's single voice in prayer be so sweet to God's
ear, much more the church choir, his saints' prayers in concert
together. A father is glad to see any one of his children, and
makes him welcome when he visits him, but much more when they
come together; the greatest feast is when they all meet at his
house. The public praises of the church are the emblem of heaven
itself, where all the angels make but one concert.—William
Gurnall.
Verse 2. The Lord loveth the gates of Zion more
than all, etc. It is here assumed that the Lord loves the
dwellings of Jacob—he loves those that are true Israelites.
These are succeeded by the name Christian, for the
Christian Church is now become the true Israel of God. He loves
his saints on account of that image of himself which they bear;
he loves them on account of those graces which are infused into
them when they are renewed by the Spirit; he loves them on
account of the relation they stand in to him as his people, and
as his church, who are qualified for the duties of the relation
by that love of their Father, that reliance upon his care, that
delight in his person, that enjoyment in his service, which
belongs to dutiful and affectionate children. He loves them
because they imitate his perfections in some humble
measure—because they receive the word of his mouth—because
they are ready to obey every call of his providence, setting
themselves in the paths of his testimony wherever he may
direct—because they yield themselves to God, as those that are
alive from the dead, and their bodies as instruments of
righteousness, no longer walking after the deeds of the flesh,
but after the will of God. He takes a delight in them; the Lord
delighteth in the righteous; he knoweth their way; he loves,
approves, and confirms them. The most common occupations of
life—the honest industry of the servants of God, is looked
upon by him with approbation. By these they show forth their
Father, and the praises of him who called them from darkness to
light. The most ordinary duties of our calling become sacrifices
to God, and religious duties, when performed in the Spirit, and
directed to the great end of glorifying God. He looks with
peculiar complacency on the dwellings of his people on account
of those domestic devotional acknowledgments of his majesty
which are there maintained, when the head walks before his
family as a priest to offer praise and thanksgiving; this
attracts peculiar approbation and delight. He loves to see his
people training up their children in the nurture and admonition
of the Lord, and their children walking after them in the paths
of that obedience which he has enjoined. He delights to see the
course of purity which runs in Christian families. He loves to
see the progress which the younger parts of religious families
make in piety, while they grow in grace, and in favour with God
and man. He looks down with peculiar delight on such circles as
these: there he deigns his presence, and bestows peculiar
blessings. However obscure the dwellings of Jacob may be, to him
they are open and manifest at all times; and whether in cottages
or in palaces, his eye rests there with complacency; and he says
of such places, "Here will I dwell forever and ever."
Prayer and devotion sanctify every family, and diffuse a spirit
of piety through all the avocations of life, so that we need not
retire from the world, but are rather called to show forth the
virtues of the Christian life in it. But it is said, that,
although "he loves the dwellings of Jacob", yet "he
loves the gates of Zion more than all the dwellings of
Jacob"—that nothing in the dwellings of Jacob so much
attracts his attention as the people of God connected together
in a spiritual capacity.
1. In the first place, the Divine Being regards with peculiar
complacency the worship of his saints on its own account.
2. On account of that union of mind and consent of heart,
evinced in the assembling of God's people together, and
constituting themselves into a church.
3. Because of the testimony which the church bears toward the
truth.
4. Upon account of that deference to his authority, which is
evinced by maintaining and keeping up the practice of those
institutes which rest entirely on that authority.
5. By making the assembly of the saints the grand means of
conversion.
6. That peculiar presence of God is generally vouchsafed to
his saints, and made manifest to them, although it be hidden
from the world, which induces the conviction that God is present
of a truth.
7. The Divine Being shows his preference of the gates of Zion
to the dwellings of Jacob, by continually maintaining in
operation those gifts which are for the edification of the
saints, and without which the union of the saints would be with
difficulty maintained.
8. The Divine Being shows his preference to Zion by that
marvellous protection which is afforded to the interests of the
church of God: whereby, though weak, and frequently reduced to a
handful of disciples, yet they have been protected, and their
society on earth continued.—Robert Hall.
Verse 2. Some absent themselves from public worship,
under pretence that they can serve the Lord at home as well in
private. How many are apt to say, they see not but their time
may be as well spent at home, in praying, reading some good
book, or discoursing on some profitable subject, as in the use
of ordinances in public assemblies! They see not but private
prayer may be as good to them as public, or private reading and
opening the Scripture as profitable as public preaching; they
say of their private duties, as Naaman of the waters of
Damascus, 2Ki 5:12: May I not serve the Lord as acceptably, with
as much advantage, in private exercises of religion? May I not
wash in these and be clean? They see not the great blessings God
has annexed to public worship more than to private. Oh, but if
it be thus, if one be as good as the other, what means the Lord
to prefer one before the other? To what purpose did the Lord
choose the gates of Zion, to place his name there, if he might
have been worshipped as well in the dwellings of Jacob? How do
men of this conceit run counter to the Lord? He prefers the
gates of Zion, not only before one or some, but before all the
dwellings of Jacob; and they prefer one such dwelling before the
gates of Zion.—David Clarkson.
Verse 3. Glorious things are spoken of the
people of God. Take the church for a visible congregation, a
mixed congregation; glorious things are spoken of that. It is
the house of God. Take it as visible, `the vessels of honour and
dishonour', 2Ti 2:20, and the field, the `tares and the wheat',
Mt 13:1 etc., it is God's field. Though we take the church as
visible, it hath a glorious name for the good that is in it,
especially for the wheat. But take the church of God for the
company of his children that are gathered by the means of grace,
dwelling in the visible church, enjoying the ordinances: so they
are the house and temple of Christ, `the temple of the Holy
Ghost, the body of Christ, the spouse of Christ.' They are God's
delight, they are spiritual kings and priests, etc. The most
glorious things that can be, all other excellencies in the world
are but titular things, mere shadows of things. There is some
little reality in earthly things, but it is nothing in
comparison, it is scarce worth the name of reality, but Solomon
calls them "vanity of vanities." In comparison of the
excellencies of the church all is nothing. I might be large in
these particulars. It is enough to give you the generals of the
delights and excellencies of God's house, "the beauty of
the Lord."—Richard Sibbes.
Verse 3. The glories of the wilderness are in thee.
The Schechinah, which appeared upon Sinai, and marshalled the
army of the Israelites upon their journey through the
wilderness, has now fixed its residence in thee, O city of God.
Compare Ps 68:17.—Samuel Horsley
Verse 4. —I will make mention, etc. As if he
had said, I do not deny the due praises which belong to other
places and countries, but rather am wont to make honourable
mention of them among my acquaintance; and to allow that this
man, that is, some notable person, though comparatively of
no great value, was born in them.—Thomas Fenton.
Verse 4. Rahab, a poetical name of Egypt.
The same word signifies "fierceness, insolence,
pride"; if Hebrew when applied to Egypt, it would indicate
the national character of the inhabitants.—Smith's
Dictionary of the Bible.
Verse 4.—It should comfort the church that God is
able to make her chiefest enemies to become converts, and that
he hath done it sundry times, and will yet do it more; and that
he can take order with those enemies which shall not be
converted, as he did with Rahab and Babylon; for, I
will make mention of Rahab and Babylon to them that know me,
signifieth a mention making of them; viz., to the
edification of the church's children, both concerning what God
had done in those nations in justice; and what he would do to
them in mercy, or unto other enemies like unto them.—David
Dickson.
Verse 4. Rahab, Babylon, Philistia, Tyre, Ethiopia.
This is the glory of the Church, that into her the fulness of
the nations shall enter,—the proud from Egypt, who for her
haughtiness is called Rahab,—the worldly from Babylon, the
city of confusion,—the wrathful from Philistia, so long the
enemies of Israel,—the covetous from Tyre, the rich city of
the traders,—and the slaves of ignorance from Cush, and from
the land of Ham,—all these shall learn the love of Christ and
confess his truth, and shall enter into that all glorious city,
and be admitted and acknowledged as citizens of the celestial
Sion.—"Plain Commentary".
Verse 4.—By this testimony of the nations here
mentioned, we may understand the testimony of the Gentile
Christians in general, though, perhaps, a special reference is
had to that extraordinary scene which took place at Jerusalem on
the day of Pentecost: "And there were dwelling at Jerusalem
Jews, devout men, out of every nation under heaven. Now when
this was noised abroad, the multitude came together, and were
confounded, because that every man heard them speak in his own
language. And they were all amazed and marvelled, saying one to
another, Behold, are not all these which speak Galilaeans? And
how hear we every man in his own tongue, wherein we were
born?" Ac 2:5-8. The reader will find that there is a
remarkable agreement between the nations specified in the book
of the Acts, and the nations pointed out in the Psalm before us.
Rahab, that is, Egypt, is first mentioned; and in the Acts we
find enumerated, "Egypt and the parts of Libya about Cyrene";
next Babylon is in the record; and the Parthians, Medes, and
Elamites, and the dwellers in Mesopotamia, were inhabitants of
what once was the Babylonian empire: Philistia is also
mentioned; and "dwellers in Judea" are spoken of in
the Acts—"dwellers in Judea" speaking a different
language from what was common at Jerusalem. Who could these be,
so probably, as the inhabitants of the ancient Philistia, which
was in the precincts of the allotment of Judah? Here, too,
perhaps, on account of its port of Joppa, was a grand resort of
"Cretes and Arabians", and "strangers of
Rome." The Grecian settlements of Asia Minor are the only
ones specified in the Acts of the Apostles, which we have not
noticed in the Psalm—"Cappadocia, Pontus, Asia, Phrygia,
and Pamphylia": but what could so probably indicate these
countries, and all who spoke the dialects of the Grecian tongue,
as the great mart of Tyre, in frequenting which, the Jews would
have the most frequent opportunity of intercourse with these
nations?—John Fry.
Verse 4. Born in her. The Missionary Society
set forth in the Prophets, by our Lord and by his apostles, is,
the Church; and so, whereas our natural state, after Adam's
fall, was alienation from God, and disunion among ourselves,
would He restore "glory to God in the highest and on earth
peace, good will towards men", by binding us up in one holy
fellowship, and making the continuance of his blessings
dependent upon that unity, which he imparted and preserves. To
adduce the whole proof for this, would be to go through the
whole Old Testament; for the Old Testament is direct prophecy
and type, is one large prophecy of the Redeemer and his Kingdom
or Church. No sooner had disunion multiplied with the
multiplying of men, but in the second generation from Adam, he
formed union through a Church, and "Men began to call upon
the name of the Lord" (Ge 4:26), i.e., they began to
unite in worshipping the Lord, and amid the growing corruption,
religion was no longer entrusted to the insulated care of single
families, but concentrated in a church. And when, after the
flood, one righteous man was called out of the fast corrupting
world, unity was preserved, in that one only was called, but in
that one a church was founded; for this was the reason assigned
by God himself: "All the nations of the earth shall be
blessed in him. For I know him, that he will command his
children and his household after him, and they shall keep the
way of the Lord", (Ge 18:18-19). "God called Abraham alone,
and blessed him, and increased him" (Isa 51:2), and formed
the Jewish Church out of him, that however largely it might
spread, it might be bound in one by its origin of one; and he
gave it also outward marks and signs between him and it, which
by severing it from others, might keep it one in itself. The
temporal people had their union through a temporal birth of one,
and outward signs; the Christian Church has its unity by a
spiritual birth, and inward graces, through the power deposited
in her to give spiritual birth, so that through one mother, we
are all born of one Father, God, and amongst ourselves are
brethren, by being members of One, our ever blessed Lord.
The unity of the Christian Church and her office of gathering
all nations unto the Lord, are set forth, in many ways, in
prophecy. Thus, in our Psalm, Zion is set forth as the special
object of God's love, as having (in language which anticipates
the Gospel) been "founded" by him "on the holy
mountains", as the "city of God", whereof
"glorious things are spoken." And what are these? That
she should be the spiritual birthplace of all nations. It is not
merely said, as in other places, that they should "come to
her", should "flow into her", but that they
should be "born in her." "Of Zion it shall be
said, This and that man (i.e. all, one by one) was born
in her; "and whence? all the nations of the earth, Rahab or
Egypt, Babylon, Tyre, Ethiopia, Philistia, the most learned, the
most powerful, the wealthiest, the furthest, and her nearest,
oldest and bitterest enemy Philistia, all, being already born
after the flesh, as Egyptians, Babylonians, Ethiopians, Tyrians,
Philistines, should be "born in her", and by being
"born there", should become children of God, citizens
of the heavenly Jerusalem, written by God in the roll of his
book. "The Lord shall count, when he writeth up the people,
that this man was born there"; he shall account them as
his, being reborn in his Church. In like manner, with regard to
every prophecy, whereat men's hearts beat, as an encouragement
to Missionary labours. Throughout, it is the Lord and Saviour of
the Church, or the Church itself, filled with his Spirit, and
restored and enlarged, and widening herself by his favour, and
gathering his people into herself, his fold.—E.B. Pusey, in
a Sermon entitled, "The Church the Converter of the
Heathen." 1838.
Verses 4-6. It is made the honour and dignity of Sion,
that is, of the true Church of God, to have such and such born
in it: "this and that man was born in her."
There are two things signified in this expression, as branches
of their honour; the one is the quality of the persons;
and the other is the number of them. For the quality
of them, this; for the number of them, this and that.
To have both of these born in Sion, persons of note and
eminency, and a multitude and plurality of such
persons; this is a part of that dignity and renown which belongs
unto it. . . . And so for the noun, man; the Hebrew word
vya which is here used for a man, except qualified by some other
word as joined with it, signifies a man of worth, not a
common or ordinary person. The Church brings forth such as
these, Mvh yvna, men of renown, famous and eminent men, and that
in all kinds of perfections, whether natural, or civil, or
spiritual; men of parts, or men of power, or men of piety. There
are those in all these excellencies which have been and still
are born in her.
First, take it for natural or acquired
abilities; men of parts, and knowledge, and wisdom, and improved
understandings; the church is not without these: this man,
i.e., this learned man, or this wise man
was born in Sion. All are not idiots who are Christians; no, but
there are some of very rare and admirable accomplishments in all
kinds and pieces of learning and secular knowledge, which are
graciously qualified. There's Paul with his parchments, and
Peter with his fisher's net.
So also secondly, take it for civil or secular
qualifications; men of dignity, and power, and estate: "this
man", i.e., this honourable man, Mynp
awvn, eminent in countenance, as he is called, Isa 3:2, he
is likewise born in Sion; the mighty man, and the man of war.
The Syriac interpreter was so far sensible of this, as that he
expresses it in the very text; and therefore instead of saying, "This
man was born there", he says, "A potent man was
born there, `and he has established it; '"whereby
(as I conceive), he takes in the word highest, which
follows afterwards in the verse, and refers it here to this
place...And again, the Chaldee paraphrast in the text, "This
King was born there", understanding thereby Solomon, as
most conceive and apprehend it.
Thirdly, take it for spirituals, and for these
accomplishments especially; This man, i.e., this godly
man; this is that which is most proper and essential to Sion,
and to the being born in it; yea, it is that which makes Sion
itself, in the sense we now take it. It is the highest
perfection of it, and the greatest commendation to it of any
thing else. This is the great honour of the church, that it
forms men to such qualities and dispositions as those are, which
no other place does beside...As for other places, they may
perhaps now and then reach to some other principles, and
those likewise very glorious in the eyes of the world—morality,
and civility, and ingenuity, and smoothness of behaviour. The
school of nature and common reason may sometimes come up to
these, and that in a very great measure; yea, but now go a
little higher, to brokenness of heart, to self denial, to love
of enemies, to closing with Christ, the frame and spirit of the
gospel; this is to be found nowhere but only in Sion. And
here it is: "This man was born there."
Behold Philistia, and Tyre, with Ethiopia; this man was born there.
Here's the excellency of the ordinances, and that power and
energy which is stirring in the Church of Christ; that it is
able to work such a miraculous alteration as this; to
bring men from darkness to light, from Satan to God, from a
state of sin and corruption and unregeneracy, to a state of
grace and holiness and regeneration; yea, from the lowest degree
of the one to the highest degree of the other. That Philistia
should turn into Palestina, Tyre into, Jerusalem,
Ethiopia into Judea;here's the wonder of all; the
reconciling of these two opposite terms thus both together. That
"princes should come out of Egypt", and that Ethiopia
should stretch out her hands to God, as it is in Ps 68:31; that
the blackamoor should change his skin, and that the leopard
should change his spots; and that this Ethiopian should become
this Christian; "that he which was born there,
should be born here." Thomas Horton, in
"Zion's Birth Register unfolded in a Sermon to the native
citizens of London." 1656.
Verses 4-6. Foreign nations are here described not as
captives or tributaries, not even as doing voluntary homage to
the greatness and glory of Zion, but as actually incorporated
and enrolled, by a new birth, among her sons. Even the worst
enemies of their race, the tyrants and oppressors of the Jews,
Egypt and Babylon, are threatened with no curse, no shout of joy
is raised at the prospect of their overthrow, but the privileges
of citizenship are extended to them, and they are welcomed as
brothers. Nay more, God himself receives each one as a child
newly born into his family, acknowledges each as his son, and
enrols him with his own hand on the sacred register of his
children. It is the mode of anticipating a future union and
brotherhood of all the nations of the earth, not by conquest,
but by incorporation into one state, and by a birthright so
acquired, which is so remarkable. In some of the prophets, more
especially in Isaiah, we observe the same liberal, conciliatory,
comprehensive language towards foreign states, as Tyre and
Ethiopia, and still more strikingly toward Egypt and Assyria (Isa
19:22-25). But the Psalm stands alone amongst the writings of
the Old Testament, in representing this union of nations as a
new birth unto the city of God ...It is the first announcement
of that great amity of nations, or rather of that universal
common citizenship of which heathen philosophers dreamt, which
was "in the mind of Socrates when he called himself a
citizen of the world", which had become a common place of
Stoic philosophy, which Judaism tried finally to realize by the
admission of proselytes, through baptism, into the Jewish
community; which Rome accomplished, so far as the external
semblance went, first by subduing the nations, and then by
admitting them to the rights of Roman citizenship. But the true
fulfilment of this hope is to be found only in that kingdom
which Christ has set up. He has gathered into his commonwealth
all the kingdoms of the earth. He has made men one, members of
the same family, by teaching them to feel that they are all
children of the same Father. He has made it evident that the
hope of the Jewish singer is no false hope; that there is a
Father in heaven who cares for all, whatever name they bear.
Thus the Psalm has received a better and higher fulfilment than
that which lies on the surface of its words. It was fulfilled in
Christ.—J. J. Stewart Perowne.
Verses 4-7. The main thought is that contained in Ps
87:4-7, the glorifying of Sion by the reception of the heathen
into the number of its citizens; and a well defined form and
arrangement of this thought forms the proper kernel of the Ps
87:1-7, "Sion, the birth place of the nations",
which occurs in every one of the three verses (Ps 87:4-6), which
are bounded by a Selah behind and before.—E. W.
Hengstenberg.
Verse 5. This man. The word rendered "Man"
is generally used for a person of eminence; and the clause
"this and that man", is simply, "a Man and a
Man", which some think is used as a peculiar superlative,
and means, the most eminent of men, even the Lord Jesus
Christ, and they suppose that He, in his divine nature, is the
Highest who "shall establish the church."
No doubt he is the glory of the church, and of his people
Israel; but his crucifixion was the deepest disgrace imaginable
to Jerusalem itself.—Thomas Scott.
Verse 5. This man. It is well to observe that
the word for man, used here, is not Mda adam, the
common name for man, but vya ish, which is usually
employed when a name is introduced to be designated with
distinction and honour. There are in Hebrew, in fact, three
words to designate man, with varied signification—Mda adam,
the common name; vya ish, the name of excellency and
honour; and vwna enosh, man in his weak and inferior
character, as liable to misfortune, misery, and death. The
illustrative discrimination with which these words are
respectively employed, gives to many passages of the Hebrew
Scriptures a force and significance which cannot be preserved in
translation into a language which has but one word to represent
all these meanings—or indeed has no word for man but the one
answering to Adam, unless indeed our "male", in
a sense of dignity and strength, answers in some measure to ish.—John
Kitto, in "The Pictorial Bible."
Verse 6.—The Lord will count (rpoy) record
it in a book, when he writes up the people (Myme
bwtkb) registers the several nations of the earth; that "this
man, was born in" Sion. The Psalmist here describes the
peculiar regard of God to the inhabitants of Jerusalem,
and figuratively represents him, as keeping a register of all
the nations of the earth, and marking, as it were, in that
register every one that was a citizen of Jerusalem, as
thereby entitled to his distinguishing favour and protection.—Samuel
Chandler.
Verse 6. —This man was born there. When
events shall be traced to their principles at the last day, many
a scene will come forth into prominence, which now is of little
regard. Humble churches will then prove to have been the
birthplace, and stately palaces the graves of many an immortal
soul, while every saved soul will ascribe its springs of glory
to its Redeemer, through the instrumentality of that church,
which he has ordained.—Edward Garrard Marsh.
Verse 6.—Selah. The Hebrew text addeth "Selah",
which St. Jerome translates semper (always). For the
Church, as a bride glorious in her husband, shall evermore be
preached of; glorious things shall be spoken of her, and in her
shall be continually sung the ineffable glory of the everlasting
grace of God in Christ our Lord. And so the Jews for the most
part interpret the word "Selah" by "everlasting".
This is evident in their epitaphs, even as the Jewish epitaph is
in Hebrew at Basle—"His soul continues in Paradise, Amen,
Amen, Amen, forever and ever."—Urbanus Regius (Le Roi)
(1541) in "The Solace of Sion."
Verse 7. The singers; the players on instruments.
Song and music were prominent features of Divine worship in
David's time. This is evident from the large number of two
hundred and eighty-eight Levites who were expressly appointed
for singing and the performance of music. Not less than two
hundred and fifty-five singing men and singing women returned
from the exile...The chief instruments used by the Levites were,
according to the records of the Books of Chronicles, cymbals,
harps, and lutes: according to Ps 5:1-12 (title), we should add
the flute, which is frequently noticed on Egyptian monuments.—Augustus
F. Tholuck.
Verse 7. (First clause). For all its
inhabitants are expert musicians; lit. Sing like flute
players. The Hebrews seem to have surpassed all nations in
the skill of poetry and music; and every citizen could sing and
dance. This preeminence the Psalmist seems to hint at.—Alexander
Geddes.
Verse 7. All my springs are in thee. The
original word ynyem, which we render "springs",
is used in a figurative sense, to denote any one's posterity.
Thus Pr 5:16, "Let thy fountains be dispersed abroad";
i.e., thy posterity be exceeding numerous. And thus in
the place before us: the inhabitants of Jerusalem should triumph
and sing, "All my springs", or fountains, all
my friends, my family, my children, are in thee, are thy
citizens, enjoy the glorious privileges thou art favoured with,
are all inserted in God's register, and entitled to his
protection and favour. Thus there is a harmony and connection
between all the parts of this ode, which I think is very
intelligible and poetical.—Samuel Chandler.
Verse 7. All my springs are in thee. Whatever
conduit pipe be used, Christ is the fountain and foundation of
every drop of comfort; Christ is the God of all true
consolation. It is not in the power of all the angels of heaven
to give any soul one drop of comfort, nor can all on earth give
you one drop of comfort. They can speak the words of comfort,
but they cannot cause the soul to receive comfort. God comforts
by them, 2Co 7:6. Titus was but an instrument. Comforting is
called frequently in Scripture the speaking to the heart, Ho
2:14. Who is able to speak to the heart but he who is the Lord
and commander of the heart? God hath put all the oil of
spiritual joy into the hands of Christ, Isa 61:3, and none but
he can give it out. He that wants comfort must go to Christ, he
that hath received any true comfort must ascribe it to Christ.
"All my springs", saith the Church, "are in
thee."—Ralph Robinson.
Verse 7. The silver springs of grace, and the golden
springs of glory are in him.—Thomas Watson.
Verse 7. Springs. The meaning of this verse is
obscure, partly from its abrupt brevity, and partly from the
ambiguity of one word. The word "springs" is,
beyond all controversy, to be here taken metaphorically; but
interpreters are not agreed as to the explanation of the
metaphor. Some understand it as denoting hopes, some affections,
and others thoughts. Did the idiom of the language admit,
I would willingly subscribe to the opinion of those who
translate it melodies or songs. But as this might
be considered unsupported by the usage of the Hebrew term, I am
rather inclined to adopt, as most suitable to the subject in
hand, the opinion that lookings is the proper
translation, the root of the word signifying an eye. It
is as if the Psalmist had said, I will always be earnestly
looking, as it were, with fixed eyes upon thee.—John Calvin.
Verse 7. My springs.
Whether songs or melodies
In Thee are all my well springs.
This passage is given obscurely in most of the versions; it
is here rendered strictly, and, as the author hopes,
perspicuously. As the Greeks had their Pierian springs, their
fountains of Aganippe dedicated to the Muses, Jerusalem had, in
like manner, her sacred springs, her fountains of inspiration,
in a much higher degree. It is to these the holy bard alludes in
the passage before us, as Milton does in the following, who has
perhaps copied from the present in his address to the
"Heavenly Muse":
"Or if Zion's hill
Delight thee more, or Siloa's fount that flowed
Hard by the oracle of God, I thence
Invoke thine aid to my adventurous song."
—John Mason Good.
Verse 7. —All my springs. Fitly may we here
quote the delightful hymn of Robert Robinson which has puzzled
so many, but which has in it a fine classical allusion to
Hippocrene and Mount Parnassus.
"Come, thou fount of every blessing,
Tune my heart to sing Thy grace,
Streams of mercy, never ceasing,
Call for songs of loudest praise.
Teach me some melodious sonnet,
Sung by flaming tongues above:
Praise the mount—oh fix me on it,
Mount of God's unchanging love."—C.H.S.
HINTS TO THE VILLAGE PREACHER
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.
Verse 3. 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.
Verse 3.
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.
Verse 3. 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.
Verse 4. (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.
Verse 5. 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.
Verse 5. 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.
Verse 5. (last clause). The Established Church
of God—her Head, her protection, her power. & c.
Verse 6.
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.
Verse 6.
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.
Verse 7.
1. In God our joy.
2. From God our supplies.
3. To God our praise.
Verse 7. (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.