I. (87:1–3) The Lord Loves Zion. The opening section describes Zion, the capital of God’s people, in three ways: (1) the city God “founded,” (2) the city whose “gates” the Lord “loves,” and (3) the “city of God” (for this title cf. 46:4; 48:1, 8). The city actually predated the Israelite occupation of the land, and David captured it to make it his capital and eventually the location of the sanctuary (cf. Josh. 10:1; 2 Sam. 5:6–10; 6:1–12); thus to say the Lord “founded” it is a metaphor for God’s everlasting plan to make this city his special place (cf. Gen. 22:2; 2 Chron. 3:1), a place he has sustained for generations.566

The city was located on the “holy mount,” that is, on the collection of hills that included the place where the temple was built.567 The psalm focuses on the presence of the sanctuary in this city, as shown by God’s special “love” for it (i.e., it is the temple that sets the city apart; cf. Ps. 78:67–69). Further, it is a place of which people say “glorious things” (87:3), as it is the location in which God’s glory dwells on earth and the place at which God’s people meet him. The glory will eventually be associated with the Messiah and with the whole earth’s coming to know the true God (Isa. 11:9–10).

II. (87:4–6) Zion the Mother City of All Manner of People. The second section is startling: in the context of the special privileges attached to Zion and to those who worship there, we would expect the phrase “those who know me” (Ps. 87:4) to be referring to the faithful in Israel. However, the psalm offers us a list comprising Gentile nations—all of which had been, at one time or another, enemies of God’s people and the city of Jerusalem! “Rahab” is a poetical nickname for Egypt (cf. Isa. 30:7),568 portraying it as if it were a mythical chaos monster (cf. Job 9:13; 26:12; Ps. 89:10; Isa. 51:9).569 We also find Babylon, Philistia, Tyre (a Phoenician city, culturally Canaanite), and Cush (Nubia, the region south of Egypt).570 Stunningly, “the Most High himself will establish” Zion in order to allow these peoples to be treated as “born in her” (registered as such by the Lord himself; v. 6). Though stunning, this is not completely surprising in light of the canonically stated purpose of God’s choice of Abraham (cf. Gen. 12:2–3; 49:10). When the people of God sing this, they keep themselves focused on their God-given purpose: to be a light for the Gentiles (cf. comment on 86:8–13).

III. (87:7) All Alike Delight in Zion. The final stanza gives us the testimony of the “singers and dancers.” These singers are presumably people who assist in the worship that takes place at the sanctuary in Zion (cf. 1 Kings 10:12; Ezra 2:41); perhaps they are doing some kind of “dance” in celebration as well.571 These practitioners offer this as their song: “All my springs are in you” (i.e., in Zion).572 This probably is an image of the life and refreshment that will pour forth from Zion in the future era (Ps. 46:4; cf. Ezek. 47:1–12).