Psalm 108:7
God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
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108:1-13 We may usefully select passages from different psalms, as here, Ps 57; 60, to help our devotions, and enliven our gratitude. When the heart is firm in faith and love, the tongue, being employed in grateful praises, is our glory. Every gift of the Lord honours and profits the possessor, as it is employed in God's service and to his glory. Believers may pray with assured faith and hope, for all the blessings of salvation; which are secured to them by the faithful promise and covenant of God. Then let them expect from him help in every trouble, and victory in every conflict. Whatever we do, whatever we gain, God must have all the glory. Lord, visit all our souls with this salvation, with this favour which thou bearest to thy chosen people.God hath spoken ... - This is taken, without change, from Psalm 60:6. See the notes at that place. PSALM 108

Ps 108:1-13. This Psalm is composed of Ps 108:1-5 of Ps 57:7-11; and Ps 108:6-12 of Ps 60:5-12. The varieties are verbal and trivial, except that in Ps 108:9, "over Philistia will I triumph," differs from Ps 60:8, the interpretation of which it confirms. Its altogether triumphant tone may intimate that it was prepared by David, omitting the plaintive portions of the other Psalms, as commemorative of God's favor in the victories of His people.

No text from Poole on this verse.

That thy beloved may be delivered,.... From hence to the end of the psalm the words are taken out of Psalm 60:5. See Gill on Psalm 60:5. God hath spoken in his {e} holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.

(e) As he has spoken to Samuel concerning me, so will he show himself constant and holy in his promise, so that these nations following will be subject to me.

7. in his holiness] Or, by his holiness, for ‘spoken’ is the equivalent of ‘promised’ or ‘sworn.’ Cp. Psalm 89:35; Amos 4:2. God’s ‘holiness’ includes His whole essential nature in its moral aspect, and that nature makes it impossible for Him to break His promise (Numbers 23:19; Titus 1:2). It is equivalent to ‘Himself’ (Amos 6:8; Hebrews 6:13; Hebrews 6:17-18). In his sanctuary (cp. Psalm 63:2) is a possible but less probable rendering.

I will rejoice] Better as R.V., I will exult. God is the speaker. The language is bold, but not bolder than that of Isaiah 63:1 ff. God is represented as a victorious warrior, conquering the land, and portioning it out to His people. He makes Ephraim the chief defence of His kingdom, and Judah the seat of government, while surrounding nations are treated as vassals. It is possible that the original Psalmist was quoting some actual oracle, but more probably he was reproducing freely in poetical form the drift of the great promise to David (2 Samuel 7:9-10). Cp. Psalm 2:7; Psalm 89:19. Though the words in their full meaning could no longer be applicable to the community of the Restoration, they would serve as an assurance of God’s purpose to establish them once more securely in His own land.

Shechem … the valley of Succoth] Shechem, as a central place of importance, represents the territory west of the Jordan; Succoth, ‘in the vale’ (Joshua 13:27), somewhere to the south of the Jabbok, between Peniel and the Jordan, represents the territory east of the Jordan. These two places in particular may be named, because of their connexion with the history of Jacob, who halted first at Succoth and then at Shechem, when he returned to Canaan (Genesis 33:17-18). God will fulfil His promise to Jacob, apportioning to His people the land in which their great ancestor settled.

Verses 7, 8. - God hath spoken, etc. Completely identical with Psalm 60:6, 7. Psalm 108:7Psalm 60:7-14 forms this second half. The clause expressing the purpose with למען, as in its original, has the following הושׁיעה for its principal clause upon which it depends. Instead of ועננוּ, which one might have expected, the expression used here is וענני without any interchange of the mode of writing and of reading it; many printed copies have ועננו here also; Baer, following Norzi, correctly has וענני. Instead of ולי...לי, Psalm 60:9, we here read לי...לי, which is less soaring. And instead of Cry aloud concerning me, O Philistia do I shout for joy (the triumphant cry of the victor); in accordance with which Hupfeld wishes to take התרועעי in the former as infinitive: "over (עלי instead of עלי) Philistia is my shouting for joy" (התרועעי instead of התרועעי, since the infinitive does not admit of this pausal form of the imperative). For עיר מצור we have here the more usual form of expression עיר מבצר. Psalm 108:12 is weakened by the omission of the אתּה (הלא).
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