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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Psalms Глава 87 서론

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Matthew Henry's Complete Commentary

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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, Ps 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, Ps 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.

Barnes' Notes on the Bible

Psalm 87 Introduction

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This psalm, like some others, is entitled "a psalm or song;" that is, it so far combined the properties of both a "psalm" and a "song" that it might be called by either name. See the notes at the title to Psalm 65:1-13. The phrase "for the sons of Korah" may mean, as in the margin, "of the sons of Korah." See the notes at the title to Psalm 42:1-11.

The occasion on which the psalm was composed is unknown. The design of the psalm is obvious. It is to exalt Zion as a place to dwell in, and to state the privileges or advantages of having been born there; the honor of such a birth, and the benefit which would he connected with it, from having been brought early under the influence of the true religion, and from having been trained up amidst its institutions. The practical truth which is suggested by the psalm is the honor and benefit of having been born in a land where the true religion prevails; of having been born in connection with the church; of having been early devoted to God; and of having had the benefits of a religious training. The foundation of what is said in the psalm is the honor which we naturally associate with the idea of birth; birth as connected with a family of distinguished worth, wealth, or rank; birth as connected with a particular country, city, or town.

Adam Clarke's Commentary and Critical Notes on the Bible

Psalm 87 Introduction

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The nature and glorious privileges of Zion and Jerusalem, Psalm 87:1-3. No other city to be compared to this, Psalm 87:4. The privilege of being born in it, Psalm 87:5, Psalm 87:6. Its praises celebrated, Psalm 87:7.

The title, A Psalm or Song for the sons of Korah, gives us no light into the author or meaning of this Psalm. It begins and ends so abruptly that many have thought it to be only a fragment of a larger Psalm. This opinion is very likely. Those who suppose it to have been made when Jerusalem was rebuilt and fortified, imagine it to have been an exclamation of the author on beholding its beauty, and contemplating its privileges. If this opinion be allowed, it will account for the apparent abruptness in the beginning and end. As to its general design it seems to have been written in praise of Jerusalem; and those who are for mystic meanings think that it refers to the Christian Church; and, on this supposition it is interpreted by several writers, both ancient and modern. To pretend to have found out the true meaning would be very absurd. I have done the best I could to give its literal sense.

John Gill's Exposition of the Bible

Psalm 87 Introduction

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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.''.

Ellicott's Commentary for English Readers

Psalm 87 Introduction

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LXXXVII.

According to the common interpretation of this obscure psalm, it is unique not only in the Psalter but in Hebrew literature. Not even in Isaiah is Jewish exclusiveness so broken down. A nameless poet goes beyond the prophetic visions of the forceful submission of the Gentile world to anticipate the language of the Gospels and the spirit of St. Paul. Zion becomes in his song the “mother of us all”—Gentiles as well as Jews.

How far such a splendid hope really appears in the psalm may be gathered from the Notes. Here it is necessary to observe that a first glance at the song sees in it little more than a grand eulogy on the Holy City as a birthplace, which is declared dear to Jehovah not only above heathen countries, but above any city of Jacob—a city in which to have been born is a privilege and a boast far above what the fondest patriotism of a Philistine, a Tyrian, nay, even an Egyptian or Babylonian can claim. Possibly, after all, exclusiveness even more rigid than usual appears here, and we must see in the poem the exultation of a native of Jerusalem over all other Israelites, or of a Palestinian Hebrew over those who share the same blood but have the misfortune to date their birth from some Jewish colony rather than Jerusalem.

As to the time of composition the suggestion ventured on above would of itself bring it down to a very late date, a supposition supported in some degree by the fact that not Assyria but Babylon is mentioned in Psalm 87:4. The parallelism is very lax, and the structure uncertain.

Title.—See Title, Psalms 42

Cambridge Bible for Schools and Colleges

Psalm 87 Introduction

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This Psalm is fittingly placed here, for it expands the thought of Psalm 86:9 in the style and the spirit of prophecy. It is terse, abrupt, enigmatic, like a prophetic oracle; in its breadth of view and fulness of Messianic hope it vies with the grandest of prophetic utterances. It depicts Zion as the metropolis of the universal kingdom of God, into which all nations are adopted as citizens. The franchise of Zion is conferred upon them as though it were theirs by right of birth. It stands alone in the peculiar form in which the idea is embodied, though many prophecies lead up to it. See especially Isaiah 2:2-4 (= Micah 4:1-3); Isaiah 11:10; Isaiah 18:7; Isaiah 19:19 ff; Isaiah 44:5; Isaiah 60:1 ff.; Zephaniah 2:11; Zephaniah 3:9-10; Zechariah 2:11; Zechariah 8:20-23. Like Isaiah (Isaiah 19:24 f.) the poet sees the most inveterate foes of the kingdom of God acknowledging His sovereignty; he sees nations the most bitterly antagonistic to Israel, the most diametrically opposed in character to the true spirit of Israel, the most remote from the influence of Israel, brought into harmony with Israel, and adopted into its commonwealth.

Thus the Psalm is a prediction of the incorporation of all nations into the Church of Christ, and the establishment of the new and universal nationality of the kingdom of God. It is a prophecy in O.T. language of “the Jerusalem that is above, which is our mother” (Galatians 4:26). It looks forward to the time when the Gentiles shall no longer be “alienated from the commonwealth of Israel” but “fellow citizens with the saints, and of the household of God” (Ephesians 2:12; Ephesians 2:19). We must not indeed read the full Christian idea of the new birth into the words “This one was born there,” for primarily they refer to nations not to individuals; yet we may see in them a foreshadowing of the truth that a new birth is requisite for entrance into the kingdom of God (John 3:3 ff.).

The Psalm has been assigned, with considerable plausibility, to the age of Hezekiah. (1) The same loving enthusiasm for Zion, and the same hopes of the conversion of the nations, meet us in the Psalms and prophecies of that period. See especially Psalms 46, 47, 48, 76; Isaiah 19:24 f. (2) ‘Rahab’ is Isaiah’s name for Egypt (Psalm 30:7, R.V.), which was a leading power at the time; Babylon was brought into contact with Judah (Isaiah 39); the Philistines had been subjugated by Hezekiah (2 Kings 18:8); the Ethiopians were coming into notice (Isaiah 18; Isaiah 37:9); and after the retreat of Sennacherib many nations sent congratulatory embassies to Hezekiah with gifts for the Temple (2 Chronicles 32:23).

On the other hand the parallels of thought and language with the later part of the book of Isaiah (especially Isaiah 44:5; Isaiah 60:1 ff.) and Zechariah, are not less striking; and the mention of Babylon rather than Assyria points to a date after that power had taken the place of Assyria as the mistress of Western Asia. Egypt, the ancient enemy, and Babylon, the recent oppressor, are named as the typical foes of God’s people. It seems best then to suppose that the Psalm was written (like Psalms 85) after the Return from Babylon, to cheer the drooping spirits of those returned exiles who were in danger of being utterly disheartened by the disappointing contrast between the weakness and insignificance of their little community, and the grandeur and magnificence of the prophetic promises of the future glory and greatness of Zion. In poetic language and with prophetic authority it reasserts the fundamental truths of Jehovah’s choice of Zion, and of Zion’s destiny in relation to the nations. Never had such encouragement been more needed; never was such a faith more clearly the fruit of divine inspiration.

The Psalm consists of two stanzas with a concluding verse.

i. Zion is the city of God, founded and beloved by Him, the heir of glorious promises (Psalm 87:1-3).

ii. God proclaims that it is His will to reconcile her ancient enemies to Himself and incorporate them as her citizens. Zion shall be the mother-city of the nations of the world (Psalm 87:4-6).

iii. A picture of the rejoicing of those who find in her the source of every joy (Psalm 87:7).

Psalms Глава 87 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Ps 87:1-7.

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Ps 87:1-7.

This triumphal song was probably occasioned by the same event as the forty-sixth [see on

Ps 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

(Isa 14:32).

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

Barnes' Notes on the Bible

Psalm 87:1

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His foundation - This is an abrupt commencement of the psalm. The adjective "his" has been supposed by some to refer to the psalm itself, and this expression has been considered to be a part of the title to the psalm, meaning that the foundation of the psalm is the holy mountain where the praises of God were celebrated; that is Zion. This, however, is a forced and unnatural interpretation. The most obvious explanation is to refer it to God, and the meaning is, that his "foundation," or that which he had founded and established, to wit, the place for his worship, or for the institutions of religion, was in the holy mountains of Jerusalem. It would seem that the psalmist was contemplating the city - looking on its walls, and its palaces, and especially on the place which had been reared for the worship of God, and that he breaks out in this abrupt manner, by saying that this was what God had founded; that here he had established his home; that here was the place where he was worshipped, and where he dwelt; that this was the place which he loved more than all the other places where the descendants of Jacob dwelt.

Is in the holy mountains - The mountains of Jerusalem. Jerusalem is surrounded by hills, and within the city itself there were the hills of Zion, Moriah, Acra, and Bezethah; See the notes at Matthew 2:1. These sacred hills God had selected as the place of his solemn worship - of his own abode. Compare the notes at Psalm 48:1-2.