Psalms 108:7

8. (Psa 108:7) God hath spoken in his holiness (and therefore) I will triumph, I will divide Shechem, and the valley of Succoth I will measure. See above, on Psa 60:6, with which this verse agrees exactly.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

As he hath spoken to Samuel concerning me, so will he show himself constant, and holy in his promise, so that these nations following shall be subject unto me.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 7. God hath spoken in his holiness] בקדשו bekodsho; some think this means in his Holy One, referring to the Prophet Jeremiah, who predicted the captivity, its duration of seventy years, and the deliverance from it.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7. in his holiness] Or, by his holiness, for ‘spoken’ is the equivalent of ‘promised’ or ‘sworn.’ Cp. Psa_89:35; Amo_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 (Num_23:19; Tit_1:2). It is equivalent to ‘Himself’ (Amo_6:8; Heb_6:13; Heb_6:17-18). In his sanctuary (cp. Psa_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 Isa_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 (2Sa_7:9-10). Cp. Psa_2:7; Psa_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’ (Jos_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 (Gen_33:17-18). God will fulfil His promise to Jacob, apportioning to His people the land in which their great ancestor settled.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

God hath spoken ... - This is taken, without change, from Psa 60:6. See the notes at that place.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ver. 7. God hath spoken in his holiness. Aforetime the Lord had made large promises to David, and these his holiness had guaranteed. The divine attributes were pledged to give the son of Jesse great blessings; there was no fear that the covenant God would run back from his plighted word.

I will rejoice. If God has spoken we may well be glad: the very fact of a divine revelation is a joy. If the Lord had meant to destroy us he would not have spoken to us as he has done. But what God has spoken is a still further reason for gladness, for he has declared "the sure mercies of David", and promised to establish his seed upon his throne, and to subdue all his enemies. David greatly rejoiced after the Lord had spoken to him by the mouth of Nathan. He sat before the Lord in a wonder of joy. See 1Ch 17:1-27, and note that in the next chapter David began to act vigorously against his enemies, even as in this Psalm he vows to do.

I will divide Shechem. Home conquests come first. Foes must be dislodged from Israel's territory, and lands properly settled and managed.

And mete out the valley of Succoth. On the other side Jordan as well as on this the land must be put in order, and secured against all wandering marauders. Some rejoicing leads to inaction, but not that which is grounded upon a lively faith in the promise of God. See how David prays, as if he had the blessing already, and could share it among his men: this comes of having sung so heartily unto the Lord his helper. See how he resolves on action, like a man whose prayers are only a part of his life, and vital portions of his action.

Ver. 7. God hath spoken the word of assurance. This refers to all the words in which the land of their inheritance was defined, especially Ge 15:18 Ex 23:31 De 11:24, and that remarkable prediction concerning the perpetuity of David's line, 2Sa 7:1-17, which must have made a deep impression on his mind. From these passages it is evident that Aram as well as Edom was included in the full compass of the territory designed for Israel, and that David felt himself to be in the path of destiny when he was endeavouring to extend his sway from the river of Egypt to the great river, even the Euphrates. In his holiness, in the immutable integrity of his heart, which was an infallible guarantee for the fulfilment of his promise. I will exult. This is the exclamation of the representative head of the people, when he ponders upon the divine utterance. James G. Murphy.

Ver. 7. Faith closing with a promise, will furnish joy to the believer before he enjoys the performance of it: God hath spoken, saith he, I will rejoice. David Dickson.

Ver. 7. He, the second David, had accomplished his warfare, and had crowned himself with victory. Henceforth he would apportion the kingdoms of the world and subdue them unto himself at his own holy will. Ephraim and Judah, Moab and Philistia, the Jew first and then the Gentile, were to be brought to confess him as their Lord. Plain Commentary.

Ver. 7. God's voice the cause of joy, the reason for action, the guarantee of success.

Psalms 108:8*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Vers. 7, 8. God hath spoken, etc. Completely identical with Psa_60:6, Psa_60:7.

Conscious strength through God"s pledge.

The construction of this and the three following verses is somewhat difficult to trace. It may be that the verses are the things that God "spoke in his holiness." But it is simpler to treat the verses as expressions of what the psalmist feels he can do, and means to endeavor to do, basing his confidence on the fact that "God has spoken in his holiness" has made promise and pledge to him; and God"s pledges, he is sure, are holy, inviolate, certain of fulfillment. In relation to David, the promise to secure for him the full sovereignty of the nation is probably referred to (2Sa 7) "In his holiness" means, "in the immutable integrity of his heart," which was an infallible guarantee for the fulfillment of his promise. The key-note of this portion of the psalm is the fact that the promises of God sent by Nathan to David ensured the establishment of the Davidic dynasty over the kingdom of Israel. But when the original of the psalm was composed, David had all the work before him. The northern portion of Canaan had to be won; neighboring nations had to be subdued, or put under tribute. But the promise gave him conscious strength, made him feel superior to his responsibilities; able even to speak lightly, almost scornfully, of those whose conquest would involve hard toil and fighting (see figures of ver. 9).

I FROM HOLD OF GOD"S PROMISE GIVES US CONSCIOUS SUPERIORITY TO LIFE"S DIFFICULTIES. This is true, whether our difficulties come from our circumstances or our sins. We have Divine promises that we shall finally master both our surroundings and ourselves, winning the whole kingdom of our being for righteousness. What keeps us full of good cheer? Not our evident successes, but our grip of the Divine promises. In God"s word and pledge, we rise above our circumstances and above our sins. We feel no sort of fear; we shall "come off more than conquerors.

II FIRM HOLD OF GOD"S PROMISE GIVES US CONSCIOUS STRENGTH TO CARRY OUT OUR RESOLVES. David meant to win Moab, Edom, Philistia, etc.; and he knew he could because God had spoken. There is no sense of strength to accomplish life-purposes ever comes to a man like that he knows when he feels God is at his back. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

These verses are the same as those in Psalms 60:6-7.

God has spoken in his holiness

Here David describes God speaking something because he is holy as speaking "in his holiness," as if his holiness were something that he was physically inside of. AT: "God, because he is holy, has said" (See: Metaphor)

I will divide Shechem and apportion out the Valley of Succoth

Here God is speaking about dividing the land of Shechem and the Valley of Succoth.

apportion

to divide into portions

Ephraim also is my helmet

God speaks of the tribe of Ephraim as if it were his army. The helmet symbolizes equipment for war. AT: "Ephraim is like a helmet I have chosen" or "The tribe of Ephraim is my army" (See: Metaphor)

helmet

a hard hat that soldiers wear to protect their heads from injury

Judah is my scepter

God chose men from the tribe of Judah to be the kings of his people, and he speaks of that tribe as if it were his scepter. AT: "The tribe of Judah is like my scepter" or "Judah is the tribe through whom I rule my people" (See: Metaphor)

translationWords

God

holy

joy

Shechem

Succoth

Gilead

Manasseh

Ephraim

Judah

scepter

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and answer me for all Your people and Your beloved ones are dependent upon me.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.