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1 His foundation is in the holy mountains. 2 The LORD loveth the gates of Zion more than all the dwellings of Jacob. 3 Glorious things are spoken of thee, O city of God. Selah. 4 I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. 5 And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. 6 The LORD shall count, when he writeth up the people, that this man was born there. Selah. 7 As well the singers as the players on instruments shall be there: all my springs are in thee.
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[AD 430] Augustine of Hippo on Psalms 87:1
"Her foundations are upon the holy hills" [Psalm 87:1]. The Psalm had as yet said nothing of the city: it begins thus, and says, "Her foundations are upon the holy hills." Whose? There can be no doubt that foundations, especially among the hills, belong to some city. Thus filled with the Holy Spirit, and with many thoughts of love and longing for that city, as if after long internal meditation, that citizen bursts out, "Her foundations are upon the holy hills;" as if he had already said something concerning it. And how could he have said nothing on a subject, respecting which in his heart he had never been silent? For how could "her foundations" have been written, of which nothing had been said before? But, as I said, after long and silent travailing in contemplation of that city in his mind, crying to God, he bursts out into the ears of men thus: "Her foundations are upon the holy hills." And, supposing persons who heard to enquire of what city he spoke he adds, "the Lord loves the gates of Sion." Behold, then, a city whose foundations are upon the holy hills, a city called Sion, whose gates the Lord loves, as he adds, "above all the dwellings of Jacob." But what does this mean, "her foundations on the holy hills"? What are the holy hills upon which this city is built? Another citizen tells us this more explicitly, the Apostle Paul: of this was the Prophet a citizen, of this the Apostle citizen: and they spoke to exhort the other citizens. But how are these, I mean the Prophets and Apostles, citizens? Perhaps in this sense; that they are themselves the hills, upon which are the foundations of this city, whose gates the Lord loves. Let then another citizen state this clearly, that I may not seem to guess. Speaking to the Gentiles, and telling them how they were returning, and being, as it were, framed together into the holy structure, "built," he says, "upon the foundations of the Apostles and Prophets:" and because neither the Apostles nor Prophets, upon whom the foundations of that city rest, could stand by their own power, he adds, "Jesus Christ Himself being the head comer stone." [Ephesians 2:20] That the Gentiles, therefore, might not think they had no relation to Sion: for Sion was a certain city of this world, which bore a typical resemblance as a shadow to that Sion of which he presently speaks, that Heavenly Jerusalem, of which the Apostle says, "which is the mother of us all;" [Galatians 4:26] they might not be said to bear no relation to Sion, on the ground that they did not belong to the Jewish people, he addresses them thus: "Now therefore you are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God, and are built upon the foundation of the Apostles and Prophets." [Ephesians 2:19-20] You see the structure of so great a city: yet whereon does all that edifice repose, where does it rest, that it may never fall? "Jesus Christ Himself," he says, "being the head corner stone."

Source: Exposition on Psalm 87
[AD 430] Augustine of Hippo on Psalms 87:2
"The Lord loves the gates of Sion more than all the dwellings of Jacob" [Psalm 87:2]. I have made the foregoing remarks, that you may not imagine the gates are one thing, the foundations another. Why are the Apostles and Prophets foundations? Because their authority is the support of our weakness. Why are they gates? Because through them we enter the kingdom of God: for they proclaim it to us: and while we enter by their means, we enter also through Christ, Himself being the Gate. And twelve gates of Jerusalem are spoken of, [Revelation 21:12] and the one gate is Christ, and the twelve gates are Christ for Christ dwells in the twelve gates, hence was twelve the number of the Apostles. There is a deep mystery in this number of twelve: "You shall sit," says our Saviour, "on twelve thrones, judging the twelve tribes of Israel." [Matthew 19:28] If there are twelve thrones there, there will be no room for the judgment-seat of Paul, the thirteenth Apostle, though he says that he shall judge not men only, but even Angels; which, but the fallen Angels? "Do you not know, that we shall judge Angels," [1 Corinthians 6:3] he writes. The world would answer, Why do you boast that you shall be a judge? Where will be your throne? Our Lord spoke of twelve thrones for the twelve Apostles: one, Judas, fell, and his place being supplied by Matthias, the number of twelve thrones was made up: [Acts 1:15-26] first, then, discover room for your judgment-seat; then threaten that you will judge. Let us, therefore, reflect upon the meaning of the twelve thrones. The expression is typical of a sort of universality, as the Church was destined to prevail throughout the whole world: whence this edifice is styled a building together into Christ: and because judges come from all quarters, the twelve thrones are spoken of, just as the twelve gates, from the entering in from all sides into that city. Not only therefore have those twelve, and the Apostle Paul, a claim to the twelve thrones, but, from the universal signification, all who are to sit in judgment: in the same manner as all who enter the city, enter by one or the other of the twelve gates. There are four quarters of the globe: East, West, North, and South: and they are constantly alluded to in the Scriptures. From all those four winds; our Lord declares in the Gospel that He will call his sheep "from the four winds;" [Mark 13:27] therefore from all those four winds is the Church called. And how called? On every side it is called in the Trinity: no otherwise is it called than by Baptism in the name of the Father, the Son, and the Holy Ghost: four then being thrice taken, twelve are found. Knock, therefore, with all your hearts at these gates: and let Christ cry within you: "Open me the gates of righteousness." For He went before us the Head: He follows Himself in His Body....

Source: Exposition on Psalm 87
[AD 386] Cyril of Jerusalem on Psalms 87:3-4
Pass now, pray, to the others who were saved by repentance. Perhaps even among the women someone will say, “I have committed fornication and adultery. I have defiled my body with every excess. Can there be salvation for me?” Fix your eyes, woman, on Rahab, and look for salvation for yourself too. For if she who openly and publicly practiced fornication was saved through repentance, will not she whose fornication preceded the gift of grace be saved by repentance and fasting? For observe how she was saved. She said only this: “Since the Lord, your God, is God in heaven above and on earth below.” “Your God,” she said, for she did not dare call him her God, because of her wantonness. If you want scriptural testimony of her salvation, you have it recorded in the Psalms: “I will think of Rahab and Babylon among those who know me.” O the great loving-kindness of God, which is mindful even of harlots in Scripture. He did not say merely, “I shall think of Rahab and Babylon,” but added, “among those who know me.” The salvation procured by repentance is open to men and women alike.

Source: Catechetical Lecture 2:9
[AD 420] Jerome on Psalms 87:3-4
“I will be mindful of Rahab and Babylon among those that know me.” Since the psalmist said, “Glorious things are said of you, O city of God,” and we understand this city to be the church gathered together from the nations, the psalm now speaks of the calling of the Gentiles: “I will be mindful of Rahab and Babylon among those that know me.” Let the sinner be at peace; the Lord was mindful of Rahab. I mean, at peace, if the sinner returns to the Lord; otherwise, there is no healing peace in a tearless security. “I will be mindful of Rahab,” of Rahab, that harlot who lodged Jesus’ secret agents, who lived in Jericho, where Joshua had come and had dispatched the two spies. Jericho, that collapsed in seven days, is a type of this world, and as such is determined to kill the secret agents. Because, therefore, Jericho is bent on killing the spies, Rahab, the harlot, alone received them, lodged them not on the ground floor but in the upper story of the roof—or, in other words, in the sublimity of her faith. She hid them under her stalks of flax.

Source: HOMILIES ON THE PSALMS 18
[AD 430] Augustine of Hippo on Psalms 87:3-4
"Very excellent things are said of you, thou city of God" [Psalm 87:3]. He was, as it were, contemplating that city of Jerusalem on earth: for consider what city he alludes to, of which certain very excellent things are spoken. Now the earthly city has been destroyed: after suffering the enemy's rage, it fell to the earth; it is no longer what it was: it exhibited the emblem, and the shadow has passed away. Whence then are "very excellent things spoken of you, thou city of God"? Listen whence: "I will think upon Rahab and Babylon, with them that know Me" [Psalm 87:4]. In that city, the Prophet, in the person of God, says, "I will think upon Rahab and Babylon." Rahab belongs not to the Jewish people; Babylon belongs not to the Jewish people; as is clear from the next verse: "For the Philistines also, and Tyre, with the Ethiopians, were there." Deservedly then, "very excellent things are spoken of you, thou city of God:" for not only is the Jewish nation, born of the flesh of Abraham, included therein, but all nations also, some of which are named that all may be understood. "I will think," he says, "upon Rahab:" who is that harlot? That harlot in Jericho, who received the spies and conducted them out of the city by a different road: who trusted beforehand in the promise, who feared God, who was told to hang out of the window a line of scarlet thread, that is, to bear upon her forehead the sign of the blood of Christ. She was saved there, and thus represented the Church of the Gentiles: whence our Lord said to the haughty Pharisees, "Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you." [Matthew 21:31] They go before, because they do violence: they push their way by faith, and to faith a way is made, nor can any resist, since they who are violent take it by force. For it is written, "The kingdom of Heaven suffers violence, and the violent take it by force." [Matthew 11:12] Such was the conduct of the robber, more courageous on the cross than in the place of ambush. "I will think upon Rahab and Babylon." By Babylon is meant the city of this world: as there is one holy city, Jerusalem; one unholy, Babylon: all the unholy belong to Babylon, even as all the holy to Jerusalem. But he slides from Babylon to Jerusalem. How, but by Him who justifies the ungodly: Jerusalem is the city of the saints; Babylon of the wicked: but He comes who justifies the ungodly: since it is said, "I will think" not only "upon Rahab," but "upon Babylon," but with whom? "with them that know Me."...

Source: Exposition on Psalm 87
[AD 430] Augustine of Hippo on Psalms 87:5
Listen now to a deep mystery. Rahab is there through Him, through whom also is Babylon, now no longer Babylon, but beginning to be Jerusalem. The daughter is divided against her mother, and will be among the members of that queen to whom is said, "Forget your own people, and your father's house, so shall the king have pleasure in your beauty." For how could Babylon aspire to Jerusalem? How could Rahab reach those foundations? How could the Philistines, or Tyre, or the people of the Ethiopians? Listen to this verse, "Sion, my mother, a man shall say." There is then a man who says this: through whom all those I have mentioned make their approach. Who is this man? It tells if we hear, if we understand. It follows, as if a question had been raised, through whose aid Rahab, Babylon, the Philistines, Tyre, and the Morians, gained an entrance. Behold, through whom they come; "Sion, my mother, a man shall say; and a man was born in her, and Himself the Most High has founded her" [Psalm 87:5]. What, my brethren, can be clearer? Truly, because "very excellent things are spoken of you, thou city of God." Lo, "Sion, O mother, a man shall say." What man? "He who was born in her." It is then the man who was born in her, and He Himself has founded her. Yet how can He be born in the city which He Himself founded? It had already been founded, that therein He might be born. Understand it thus, if you can. "Mother Sion, he shall say;" but it is "a man" that "shall say, Mother Sion; yea, a man was born in her:" and yet "he has founded her" (not a man, but), "the Most High." As He created a mother of whom He would be born, so He founded a city in which He would be born. What hope is ours, brethren! On our behalf the Most High, who founded the city, addresses that city as a mother: and "He was born in her, and the Most High has founded her."

Source: Exposition on Psalm 87
[AD 430] Augustine of Hippo on Psalms 87:6
As though it were said, How do ye know this? All of us have sung these Psalms: and Christ, Man for our sake, God before us, sings within us all. But is this much to say, "before us," of Him who was before heaven and earth and time? He then, born for our sakes a man, in that city, also founded her when He was the Most High. Yet how are we assured of this? "The Lord shall rehearse it when He writes up the people" [Psalm 87:6], as the following verse has it. "The Lord shall declare, when He writes up the people, and their princes." What princes? "Those who were born in her;" those princes who, born within her walls, became therein princes: for before they could become princes in her, God chose the despised things of the world to confound the strong. Was the fisherman, the publican, a prince? They were indeed princes: but because they became such in her. Princes of what kind were they? Princes come from Babylon, believing monarchs of this world, came to the city of Rome, as to the head of Babylon: they went not to the temple of the Emperor, but to the tomb of the Fisherman. Whence indeed did they rank as princes? "God chose the weak things of the world to confound the strong, and the foolish things He has chosen, and things which are not as though they were, that things which are may be brought to nought." [1 Corinthians 1:26-27] This He does who "from the ground raises the helpless, and from the dunghill exalts the poor." For what purpose? "That He may set him with the princes, even with the princes of His people." This is a mighty deed, a deep source of pleasure and exultation. Orators came later into that city, but they could never have done so, had not fishermen preceded them. These things are glorious indeed, but where could they take place, but in that city of God, of whom very excellent things are spoken?

Source: Exposition on Psalm 87
[AD 430] Augustine of Hippo on Psalms 87:7
So thus, after drawing together and mingling every source of joyous exultation, how does he conclude? "The dwelling as of all that shall be made joyous is in You" [Psalm 87:7]. As if all made joyous, all rejoicing, shall dwell in that city. Amid our journeyings here we suffer bruises: our last home shall be the home of joy alone. Toil and groans shall perish: prayers pass away, hymns of praise succeed. There shall be the dwelling of the happy; no longer shall there be the groans of those that long, but the gladness of those who enjoy. For He will be present for whom we sigh: we shall be like Him, as we shall see Him as He is: [1 John 3:2] there it will be our whole task to praise and enjoy the presence of God: and what beyond shall we ask for, when He alone satisfies us, by whom all things were made? We shall dwell and be dwelt in; and shall be subject to Him, that God may be all in all. [1 Corinthians 15:28] "Blessed," then, "are they that dwell in Your house." How blessed? Blessed in their gold, and silver, their numerous slaves, and multiplied offspring? "Blessed are they that dwell in Your house: for ever and ever they will be praising You." Blessed in that sole labour which is rest! Let this then be the one and only object of our desire, my brethren, when we shall have reached this pass. Let, us prepare ourselves to rejoice in God: to praise Him. The good works which conduct us there, will not be needed there. I described, as far as I could, only yesterday, our condition there: works of charity there will be none, where there will be no misery: you shall not find one in want, one naked, no one will meet you tormented with thirst, there will be no stranger, no sick to visit, no dead to bury, no disputants to set at peace. What then will you find to do? Shall we plant new vines, plough, traffic, make voyages, to support the necessities of the body? Deep quiet shall be there; all toilsome work, that necessity demands, will cease: the necessity being dead, its works will perish too. What then will be our state? As far as possible, the tongue of a man thus told us. "As it were, the dwelling of all who shall be made perfect is in You." Why does he say, "as it were"? Because there shall be such joy there as we know not here. Many pleasures do I behold here, and many rejoice in this world, some in one thing, others in another; but there is nothing to compare with that delight, but it shall be "as it were" being made joyful. For if I say joyfulness, men at once think of such joyfulness as men use to have in wine, in feasting, in avarice, and in the world's distinctions. For men are elated by these things, and mad with a kind of joy: but "there is no joy, says the Lord, unto the wicked." [Isaiah 48:22] There is a sort of joyfulness which the ear of man has not heard, nor his eye seen, nor has it entered into his heart to conceive. [1 Corinthians 2:9] "As it were, the dwelling of all who shall be made joyful is in You." Let us prepare for other delights: for a kind of shadow is what we find here, not the reality: that we may not expect to enjoy such things there as here we delight in: otherwise our self-denial will be avarice. Some persons, when invited to a rich banquet, where there are many and costly dishes yet to come on, abstain from breaking their fast: if you ask the reason, they tell you that they are fasting: which is indeed a great work, a Christian work. Yet be not hasty in praising them: examine their motives: it is their belly, not religion, that they are consulting. That their appetite may not be palled by ordinary dishes, they abstain till more delicate food is set before them. This fast then is for the gullet's sake. Fasting is undoubtedly important: it fights against the belly and the palate; but sometimes it fights for them. Thus, my brethren, if you imagine that we shall find any such pleasures in that country to which the heavenly trumpet urges us on, and on that account abstain from present enjoyments, that you may receive the like more plentifully there, you imitate those I have described, who fast only for greater feasting, and abstain only for greater indulgence. Do not ye like this: prepare yourselves for a certain ineffable delight: cleanse your hearts from all earthly and secular affections. We shall see something, the sight of which will make us blessed: and that alone will suffice for us. What then? Shall we not eat? Yes: we shall eat: but that shall be our food, which will ever refresh, and never fail. "In You is the dwelling of all who shall be, as it were, made joyful." He has already told us how we shall be made joyful. "Blessed are they that dwell in your house: for ever and ever they will be praising You." Let us praise the Lord as far as we are able, but with mingled lamentations: for while we praise we long for Him, and as yet have Him not. When we have, all our sorrows will be taken from us, and nothing will remain but praise, unmixed and everlasting. Now let us pray.

Source: Exposition on Psalm 87