Psalm 87:3

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

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(3) The meaning of this verse is obvious in spite of its many grammatical difficulties. The praise of Zion had found many tongues, but the poet implies that he is going to swell the chorus.

Benson Commentary

Psalm 87:3. Glorious things are spoken of thee, O city of God — “As the prophet began, in a rapture, to speak of the holy city, so now, in a fresh transport, he changes the person, and suddenly addresses himself to it. The old Jerusalem was the city of God, and glorious things were therefore said of it by the Spirit. “Pleasant for situation, and magnificent in its buildings, it was the delight of nations, the joy of the whole earth; there was the royal residence of the kings of Judah; there were the temple, and the ark, and the glory, and the king of heaven dwelling in the midst of her: her streets were honoured with the footsteps of the Redeemer of men; there he preached and wrought his miracles, lived, died, and rose again; thither he sent down his Spirit, and there he first laid the foundation of his church.” — Horne. Yet of this church of Christ, the gospel church, more glorious things are spoken. It is the spouse of Christ, the purchase of his blood, a peculiar people, a holy nation, a royal priesthood, the light of the world, the salt of the earth, the holy place of the tabernacles of the Most High, the temple of God, and a habitation of God through the Spirit. And he, the Holy One of Israel, is said to be in the midst of her, and that therefore she shall not be moved; for he is mighty, and will save her; yea, he will rejoice over her with joy; he will rest in his love, he will joy over her with singing, 1 Peter 2:9; Psalm 46:5; Ephesians 2:21-22; Zephaniah 3:17. Let us not be ashamed, then, of this church, in its meanest condition, nor of any that belong to it: let us not disown our relation to it, though it be turned never so much to our reproach, since such glorious things are spoken of it, and not one iota or tittle of what is said shall fall to the ground. We must remember, many base and ill things were spoken of Jerusalem by its enemies, to render it mean and odious; but by Him whose judgment is according to truth, glorious things were spoken of it; and therefore its genuine citizens, believing what God had spoken, rather than the slanders of its enemies, were not ashamed of it; and shall we be ashamed of that church, of which Jerusalem was but a type, and of which things so much more glorious are spoken by Him who cannot lie?

Matthew Henry's Concise Commentary

87:1-3 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.

Barnes' Notes on the Bible

Glorious things are spoketh of thee, O city of God - Jerusalem, called the "city of God" as being the place of his unique home on earth. The word rendered "are spoken" may mean either "have been spoken," or "are to be spoken;" that is, either, such things have been said, or they may be said. They have been placed on record; or, they may now be put on record concerning thee. Probably the former is the true meaning; and the language would embrace such points as these:

(1) Those things which had been spoken as to its beauty of situation; its magnificence and splendor. Compare Psalm 48:2-3, notes; Psalm 48:12-13, notes.

(2) such things as had been spoken or recorded in regard to its future prosperity, its triumphs, and its influence in the world; the promises which had been made in reference to the prosperity of Zion, and the spread of the true religion from that point as a center.

Compare the notes at Isaiah 2:3. The Old Testament abounds with promises concerning the future glory of Zion - the "glorious things" that are spoken respecting the final triumph of religion in the world. Of this the statement here is to be mainly understood, where Zion is referred to as the seat of the true religion, and as therefore the representative of the true church on earth. It is that of which the real record has been made, and not merely of Jerusalem or Zion as a city. That might pass away; the church, of which that was the representative, will endure forever. Compare Isaiah 54:1-3; 60; Revelation 21:2-4.

Jamieson-Fausset-Brown Bible Commentary

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

Matthew Poole's Commentary

O Jerusalem, though thou and thy temple are yet in some sort in your ruins, and desolate and contemptible not only to thine enemies, but also in the eyes of thine own people, yet comfort thyself with these great and glorious things foretold concerning thee in the holy prophets, as Isaiah 62:1,7 65:18, &c.; Isaiah 66:10, &c.; Zechariah 1:14, &c.; Zechariah 2:4,12 8:3, &c. Zechariah 12:2, &c. Among other things, it was foretold that the glory of the latter house should be greater than of the former, Haggai 2:9. All which prophecies are to be understood, as this place also is, of a spiritual and evangelical glory accruing to Jerusalem; 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.

Gill's Exposition of the Entire Bible

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 Psalm 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 Revelation 21:1.

Selah. See Gill on Psalm 3:2.

(x) "in te", Montanus, Tigurine version, Cocceius, Schmidt, Syr. vers.

Geneva Study Bible

{b} Glorious things are spoken of thee, O city of God. Selah.

(b) Though your glorious estate does not yet appear, wait with patience and God will accomplish his promise.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

3. Glorious things are spoken of thee] This need not be limited to the utterance of Psalm 87:4 ff., but may include the great prophetic promises generally, such as Isaiah 2:2 ff; Isaiah 11:10; Isaiah 19:20 ff.; and, if the Psalm is post-exilic, Psalm 60:1 ff. O city of God] Of His choice, His love, His care. Cp. Psalm 46:4; Psalm 48:1-2; Psalm 48:8.

Pulpit Commentary

Verse 3. - Glorious things are spoken of thee, O city of God. The psalmist probably refers in part to the predictions of older prophets, but also in part to the revelations made to himself, which he is on the point of recording (vers. 4-7). Psalm 87:3

Keil and Delitzsch Biblical Commentary on the Old Testament

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 equals 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 Psalm 87:2 a new synonymous object is subordinated to אהב by a similar turn of the discourse to Jeremiah 13:27; Jeremiah 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), Psalm 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 Psalm 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., Psalm 66:3; Psalm 119:137; Isaiah 16:8), or is individualized in the pursuance of the thought (as is the case most likely in Genesis 27:29, cf. Psalm 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., Psalm 119:46), but also the person against whom the words are spoken (e.g., Psalm 50:20), or concerning whom they are uttered (as the words of the suitor to the father or the relatives of the maiden, 1 Samuel 25:39; Sol 8:8; cf. on the construction, 1 Samuel 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 Psalm 89:11; Isaiah 30:7; Isaiah 51:9, the southern worldly power, and Babylon the northern. הזכּיר, as frequently, of loud (Jeremiah 4:16) and honourable public mention or commemoration, Psalm 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. 2 Samuel 5:3; Isaiah 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., Psalm 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 (Isaiah 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, Isaiah 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 (Isaiah 66:7; Psalm 54:1-3): it is the children of the dispersion (diaspora) which Zion regains in Isaiah 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, Ephesians 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.