在1960年，奧圖．普里明傑（Otto Preminger）的電影《出埃及記》引發爭議。這部電影是根據利昂．烏里斯（Leon Uris）的小說改編，講述一個在二戰後猶太難民移民到巴勒斯坦的虛構故事。電影結尾是一位年輕的歐洲猶太裔女孩和一位阿拉伯裔男子都被謀殺，雙雙被埋葬在同一個墳墓中，而那裡即將成為以色列的國土。

普里明傑將結論留給觀眾想像。這是絕望的隱喻，夢想永遠被埋葬？還是象徵希望，兩個相互仇視的民族將同生共死？

或許撰寫詩篇87篇的可拉後裔，會以盼望的眼光來看這個場景。他們所期待的，正是你我仍在等待的和平。關於耶路撒冷，他們寫道：「上帝的城啊，有榮耀的事乃指著你說的」（3節）。他們高歌吟唱，有一天所有曾與猶太人交戰的民族，例如拉哈伯（埃及）人、巴比倫人、非利士人、推羅人和古實人都會聚集在一起，承認那位獨一真神（4節）。萬民都會被吸引到耶路撒冷，也來到上帝的面前。

這首詩篇是以頌讚為結語，那些在耶路撒冷的人將要高唱：「我的泉源都在祢裡面」（7節）。這個「祢」是指誰呢？就是耶穌，祂是活水也是生命的源頭（約翰福音4章14節），唯有祂能帶來永遠的和平與合一。

In 1960, Otto Preminger provoked controversy with his movie Exodus. Based on Leon Uris’ novel, it provides a fictional account of Jewish refugees emigrating to Palestine after World War II. The film concludes with the bodies of a young European-Jewish girl and an Arab man, both murder victims, buried in the same grave in what would soon be the nation of Israel.

Preminger leaves the conclusion to us. Is this a metaphor for despair, a dream forever buried? Or is it a symbol of hope, as two peoples with a history of hatred and hostilities come together—in death and in life?

Perhaps the sons of Korah, credited with writing Psalm 87, would take the latter view of this scene. They anticipated a peace we still await. Of Jerusalem, they wrote, “Glorious things are said of you, city of God” (v. 3). They sang of a day when nations—all with a history of warring against the Jewish people—will come together to acknowledge the one true God: Rahab (Egypt), Babylon, the Philistines, Tyre, Cush (v. 4). All will be drawn to Jerusalem, and to God.

The conclusion of the psalm is celebratory. People in Jerusalem will sing, “All my fountains [springs] are in you” (v. 7). Who are they singing of? The One who is the Living Water, the Source of all life (John 4:14). Jesus is the only one who can bring lasting peace and unity.