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This Psalm was doubtless composed after the Building of the Temple; and, as Learned Men think, and it seems pro∣bable, when the People were newly re∣turned out of Babylon, and laboured under many Discouragements about the returm of most of their Brethren, and the Difficulties which they met with in the rebuilding of their Temple and City.
1 HIs foundation a 1.2 is * 1.3 in the holy moun∣tains b 1.4.
2 The LORD loveth the gates c of Zi∣on d 1.5, more than all the dwellings of Ja∣cob e 1.6 * 1.7.
3 Glorious things are spoken of thee, O city of God f 1.8. Selah.
4 I will make mention g 1.9 of * 1.10 Rahab h 1.11, and Babylon i 1.12, to them k 1.13 that know me l 1.14: be∣hold m 1.15, Philistia, and Tyre, with Ethiopia n 1.16: this man was born there o 1.17.
5 And of Zion p 1.18 it shall be said q, This and that man r 1.19 was born in her: and the Highest himself shall establish her s 1.20 * 1.21.
6 The LORD shall count when he wri∣teth up the people t 1.22, that this man was born there. Sclah.
7 As well the singers as the players on in∣struments u 1.23 shall be there: all my Springs are in thee x 1.24.
Or, of.
Whose Foundation? Either 1. The foundation (i. e.) the argument or matter of this Psalm or Song. So these words are thought to be a part of the Title, the words lying thus in the Hebrew Text, For the sons of Korah a Psalm or Song whose foundation is in the holy mountains. But 1. The He∣brew word rendred foundation is no where used in that sence. 2. There is no example of any such like Title in the Book of the Psalms. Or rather 2. Of the City or Temple of God. of which he speaks in the following Verses. And whereas the beginning is somewhat abrupt, which seems to be the onely ground of the foregoing Exposition, that is no unusual thing in Scripture, and the Pronoun Relative, such as this is, is oft put without any foregoing Antecedent, and the Antecedent is to be fetched out of the following Words or Verses: As Numb. 24. 17. I shall see him, or it, to wit, the star, which follows afterward; Psal. 105. 19. his word (i. e.) the Lords. Prov. 7. 8. to her house, (i. e.) the harlot's, mentioned Verse 10. And especially Cant. 1. 2. let him kiss, to wit, my be∣loved, who is there understood, but not expressed, till Verse 14. And the ground of that abrupt and imperfect speech there seems to be the same with this here: for as the Church was there in deep meditation, and a great passion about her belov∣ed, which caused that abruptness of speech, which is usual in such cases, so the Psalmists thoughts were strongly fixed up∣on the Temple and City of God; and therefore this Relative his had a certain Antecedent in his thoughts, though not in his words. The word foundations may possibly be emphati∣cal, because this Psalm might probably be composed when the foundations of the second Temple were newly laid, and the old men who had seen the Glory of the former House were dejected at the sight of this, of which see Ezra 3. 11, 12. And so the meaning of this passage may be this, Be not dis∣couraged, oh ye Jews, that your Temple is not yet erected and built, but onely the foundations of it laid, and those too are mean and obscure in comparison of the Magnificence of your former Temple, but take comfort in this, that your Temple hath its foundations laid, and those sure and firm, sure in themselves, because they are not laid in the sand, nor in hoggy or fenny grounds, but in the mountains; and sure by divine establishment, because those mountains are holy, con∣secrated to God, and therefore maintained and established by him. Or, he may use this word foundations in opposition to the Tabernacle, which was moveable, and without foundati∣ons, to note the stability and perpetuity of this Building.
Psal. 48. 〈◊〉〈◊〉
Or, among, or within the holy mountains, to wit, in Ierusalem, which was encompassed with mountains, Psal. 125. 2. and in which were two famous mountains, to wit, Zion and Moriah. Or the plural number is here put for the singular, whereof we have seen examples formerly, and mountains are put for the mountain; either for the Mount Moriah, upon which the Temple stood: or for Mount Zion, which is mentioned in the next Verse; which is often taken in a large and comprehensive sence, so as to include Moriah; in which sence the Temple is said to be in Zion, Psal. 74. 2. and 76. 2. Isa. 8. 18.
Largely so called, as was now said, to wit, of Ierusalem, which was built upon and near Mount Zion. He saith Zion rather than Ierusalem, to intimate that he loved Ierusalem for Zions sake, or for the Temple which is oft said to be in Zion; which place he loved and chose for his peculiar dwelling place.
More than all other places of the Land of Canaan in which the Israelites dwelt. For although the Tabernacle was for a season in some other parts of the Land, yet the Temple, the place of God's fixed residence, was no where but in this City.
e (i. e.) The City gates being oft put for cities, as Deut. 15. 7. and 16. 5. Psal. 9. 14.
O Ierusalem, though thou and thy Temple are yet in some sort in your ruines, and desolate and contemptible not onely to thine enemies, but also in the eyes of thine own People, yet comfort thy self with these great and glorious things foretold concerning thee in the Holy Prophets, as Isa. 62. 1, 7. and 65. 18, &c. and 66. 10, &c. Zech. 1. 14, &c. and 2. 4, 12. and 8. 3, &c. and 12. 2, &c. Among other things, it was •…•…oretold that the glory of the latter house should be greater than of the former, Hagg. 2. 9. All which Prophecies are to be understood, as this place also is, of a Spiritual and Evan∣gelical Glory accruing to the Ierusalem, as by the birth and presence of Christ in it, so also by the accession of all Peo∣ple and Nations to it, of which he speaks in the next Verse.
(i. e.) I will reckon or account them in the number of my Children and Subjects.
Psal. 89. 10. 〈◊〉〈◊〉. •…•…1. 9.
(i. e.) Egypt, so called Psal. 89. 10. Isa. 51. 9. but whether from its pride or natural strength, or figure or shape, is not material.
Under these two and Philistia, the old and constant enemies of Israel, he seems to understand all the keenest enemies of the Israel or Church of God, who shall now be not onely reconciled but u∣nited to them; which also was foretold under the similitude of the wolfs dwelling with the lamb, &c. Isa. 11. 6.
Or with or among them, as the prefix •…•…amed is frequently used.
To wit, truly, clearly, affectionately and practically, so as to love, serve and obey me, as this Phrase is very frequently used in Scripture. And upon this account, not onely Heathens, but wicked Israelites are said not to know God, as 1 Sam. 2. 12. and oft elsewhere.
The notice of it as a thing new and strange and comfortable.
The Nations on every side of them, for T•…•…rus was on the North, Ethiopia or Arabia (for that seems rather to be meant by C•…•…sh, as hath been before ob∣served) on the South, those nearest to them, and those more remote from them, that lived in the uttermost parts of the earth, as this very Land is called, Matt. 12. 42.
Or, saying this man, &c. for this cohereth with the first words thus, I will make mention of Ra•…•…ab, &c. saying, this man (i. e. these Men or People now mentioned, the singular number put collective∣ly for the plural; and the Scripture oft speaks of a Nation as of one man, as Psal. 25. 22. and 130, 8. was born there▪ or, in her, as it is expressed, Verse 5. to wit, in Zion, born by Adoption and Regeneration. See Ioh. 1. 12. and 3. 3, 7. Gal. 3. 26. and 4. 26. 1 Pet. 1. 23. The Gentiles shall be ingraffed into the Jewish Church, and into all their Priviledges.
(i. e.) Of Ierusalem, or the Church of God.
(i. e.) Men of this and that Nation. (i. e.) of every Nation, indifferently, Jews or Gentiles, according to that prediction that Egypt and Assyria and Israel should be all joyned together, and blessed and owned by God for his People, Isa. •…•…9. 24, 25. Heb. Man and man, (i. e.) every man or all sorts of men without difference of Nations; as this very Phrase man and man, Lev. 17. 10. 13. is rendred every, or what∣man; and as by day and day is meant every day, or from day, to day. •…•…st. 3. 4. Psal. 61. 8.
And this shall not be a sud∣den and transient, but a lasting work; Zion shall continue in its strength and fertility because the Almighty God is her Founder and Protector, and will finish the work which he hath begun.
b It shall be mentioned by God, as was said, Verse 4. and it shall be ob∣served and acknowledged by men as a great and wonderful work of God.
Or, his people. So it is onely a defect of the Pronoun his which is very frequent and easily understood out of the fore∣going word, the Lord. The sence is, when God, the Maker and Governor of this City shall take a survey of all his Citizens and Subjects. It is an allusion to Princes or Governors of Cities that use to write and keep a Register of all their people. Hence holy Men and true Israelites are said to be written a∣mong the living in Ierusalem, Isa. 4. 3. Or, in the writing of the house of Israel, Ezek. 13. 9.
There shall be great rejoycing and praising God both with vocal and instrumental musick for this glorious and stupendious work of the Conversion of the Gentiles. He describes Evange∣lical Worship by Legal Phrases and Customs, as the Pro∣phers frequently do.
(i. e.) In Zion or the Church. These words may be here added as the burden or matter of the Song, which these singers are supposed to have sung, and that either 1. In their own names, and in the name of all the Zionites or people of God. So the sence is, all our desires and delights are in thee, all the springs of Mercy, Grace and Glory flow to us onely in and thorow thee: for springs or foun∣tains are oft put for all precious or desirable things, as Psal: 36. 9 Isa. 12. 3. Hos. 13. 15. Or, 2. In God's name, whose words were frequently sung by the singers in the Old Testa∣ment. 2. So the sence is, all the Springs or Fountains of good things, or of my Blessings are in Zion, or in the Church, out of which no true Blessings are to be expected or found. And this seems best to suit with the Phrase, my Springs; part∣ly, because it seems more proper to call them God's Springs, who is the author and giver of them, than mens Springs who are onely the receivers of them; and partly, because this is more agreeable to the Phrase and Usage of Scripture which every where abscribes and appropriates them to God.