What is the significance of Rahab and Babylon in Psalm 87:4? Text of Psalm 87:4 “I will mention Rahab and Babylon among those who know Me—along with Philistia, Tyre, and Cush—when I say, ‘This one was born in Zion.’ ” Literary Setting of Psalm 87 Psalm 87 is a Korahite psalm exalting Zion as Yahweh’s chosen dwelling. Verses 1–3 celebrate the city’s foundations; verses 4–6 list foreign nations counted as citizens of Zion; verse 7 closes with joyful worship. The psalm’s center (v. 4) lifts nations formerly hostile to Israel into covenant fellowship, anticipating the gospel’s worldwide scope (Isaiah 2:2–4; Acts 2:5–11). Who—or What—is “Rahab”? 1. Poetic Name for Egypt. • Psalm 89:10; Isaiah 30:7; 51:9 use “Rahab” (Heb. רַהַב, rahav) as a nickname for Egypt, portraying it as a chaotic sea-monster subdued by Yahweh at the Exodus. • The link with Egypt explains why Rahab is paired with Babylon—Israel’s two great imperial oppressors. 2. Echo of Rahab of Jericho. • Joshua 2; 6:22–25 chronicle Rahab the Canaanite harlot’s rescue and assimilation into Israel, prefiguring Gentile inclusion. • Hebrews 11:31; James 2:25 name her among the faithful. Psalm 87’s choice of “Rahab” rather than “Egypt” invites readers to remember that individual’s conversion story while addressing the nation Egypt. 3. Unified Motif. By combining the mythic-national “Rahab” (Egypt) with the personal “Rahab” (Jericho convert), the psalm points to God’s power to subdue hostile powers and to save individual outsiders, encapsulating the Exodus and the Conquest in one term. Babylon in Israel’s Experience 1. Historical Enemy. • Babylon destroyed Jerusalem in 586 BC (2 Kings 25; Jeremiah 39). • Its deportations formed the backdrop for prophetic promises of return (Jeremiah 29:10–14; Isaiah 48:20). 2. Symbolic Oppressor. • Later Scripture uses “Babylon” for any godless world-system opposed to God’s people (Daniel 4:30; Revelation 17–18). • Mentioning Babylon in Psalm 87:4 reveals Yahweh’s intent to reclaim even the archetypal enemy. Purpose of Naming Rahab and Babylon Together 1. From Greatest Enemies to Registered Citizens. God transforms adversaries (Rahab/Egypt, Babylon) into “those who know Me,” overturning political, ethnic, and spiritual barriers. 2. Comprehensive Scope. Listing Philistia (west), Tyre (north), Cush/Ethiopia (south) shows global compass points. Rahab (southwest) and Babylon (east) bookend the known world, declaring universal reach. 3. Covenant Magnification. By grace, the nations receive the status “born in Zion,” not by natural descent but by divine declaration—a foretaste of John 1:12–13 and Galatians 3:8. Theological Themes 1. Sovereign Grace. Citizenship is bestowed, not earned; Yahweh Himself “records” (v. 6). The motif anticipates Christ’s atonement opening access for all peoples (Revelation 5:9). 2. Eschatological Zion. Psalm 87 points to the heavenly Jerusalem (Hebrews 12:22; Revelation 21:2). The new birth language (“born in Zion”) foreshadows regeneration through the Spirit (John 3:3–8). 3. Defeat of Chaos and Empire. Rahab (chaos/Leviathan imagery) and Babylon (human empire) are tamed and transformed, illustrating Colossians 2:15: Christ “disarmed the rulers and authorities.” Intertextual Connections • Exodus 12–15 — Egypt humbled; Israel liberated. • Isaiah 19:19–25 — Assyria and Egypt join Israel in worship. • Jeremiah 50:34 — Yahweh the Redeemer triumphs over Babylon. • Zechariah 8:20–23 — Many nations seek Yahweh in Jerusalem. • Acts 2:9–11 — Egyptians, Cyrenians (Cush), residents of Mesopotamia (Babylon) hear the gospel at Pentecost. • Ephesians 2:11–22 — Gentiles made fellow-citizens in God’s household. Archaeological and Historical Corroboration 1. Egypt (“Rahab”) • Merneptah Stele (c. 1208 BC) attests to Israel in Canaan, confirming Exodus chronology. • Ipuwer Papyrus describes chaos in Egypt reminiscent of the plagues. 2. Babylon • Nebuchadnezzar’s Babylonian Chronicles document the 597 BC siege and fall of Jerusalem. • Cyrus Cylinder (c. 539 BC) corroborates the Persian policy of repatriation aligning with Ezra 1:1–4. 3. Jericho’s Rahab • Kenyon’s and Garstang’s excavations identify a collapsed city wall layer carbon-dated to the Late Bronze Age, consistent with Joshua’s conquest window. These finds, while secular, harmonize with the biblical record and strengthen confidence in Scripture’s historicity. Pastoral and Missional Implications • No person or culture is beyond God’s reach. • The redeemed community is multi-ethnic yet united in Zion’s King. • Believers should welcome former adversaries, reflecting divine hospitality (Romans 15:7). Conclusion Rahab (Egypt/converted harlot) and Babylon (imperial foe) in Psalm 87:4 represent the full sweep of human rebellion mastered by divine grace. By declaring them “born in Zion,” Yahweh proclaims His worldwide redemptive agenda, fulfilled in the resurrection of Christ and continuing through the gospel today. |
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