(6) In his holiness . . .--The LXX. and Vulg. have "in his sanctuary" which suits the utterance of an oracle.
I will rejoice . . .--Rather, I will raise a shout of triumph.
I will divide Shechem . . .--Rather, I may divide, &c, implying unquestioned right of ownership. Shechem and Succoth appear to be named as a rude indication of the whole breadth of the country, from west to east. The fact that Dr. Robinson and Vandervelde have identified one Succoth on the right bank of Jordan, does not at all weaken the evidence for the existence of another on the east of that river. See Genesis 33:17; Judges 8:5seq.; Joshua 13:17 (where ?mek is used for valley, as here).
Verses 6-8. - Appeal is next made in God's promises. Some suppose that a Divine oracle had been recently given to David himself, and that he here records the words of it. But, in that case, it is difficult to account for the despondent tone of vers. 1-4. Hengstenberg's explanation seems preferable, that David now encourages himself by a "reference to the general aspect of the assurances given in the Pentateuch in regard to the possession of the land of Canaan in its widest extent, and to victory over hostile neighbours," and that he has his eye especially on the blessing of Jacob (Genesis 49) and the blessing of Moses (Deuteronomy 33). If these assurances are to be depended on, Israel cannot now be about to succumb to Edom. Verse 6. - God hath spoken in his holiness; or, promised by his holiness (comp. Psalm 89:35). As God is holy, he cannot falsify his promises. I will rejoice, I will divide Shechem, and mete out the valley of Succoth;i.e. I will distribute Canaan among my people - both the western region, of which Shechem was the chief town (1 Kings 12:25), and the eastern, which contained "the valley of Succoth" (Genesis 33:17). God, having assigned the whole laud to his people (Genesis 13:14, 15), "meted it out" through Joshua, his servant, and gave to each tribe its inheritance.
60:6-12 If Christ be ours, all things, one way or another, shall be for our eternal good. The man who is a new creature in Christ, may rejoice in all the precious promises God has spoken in his holiness. His present privileges, and the sanctifying influences of the Spirit, are sure earnests of heavenly glory. David rejoices in conquering the neighbouring nations, which had been enemies to Israel. The Israel of God are through Christ more than conquerors. Though sometimes they think that the Lord has cast them off, yet he will bring them into the strong city at last. Faith in the promise will assure us that it is our Father's good pleasure to give us the kingdom: But we are not yet made complete conquerors, and no true believer will abuse these truths to indulge sloth, or vain confidence. Hope in God is the best principle of true courage, for what need those fear who have God on their side? All our victories are from him, and while those who willingly submit to our anointed King shall share his glories, all his foes shall be put under his feet.
God hath spoken in his holiness,.... Or "in his holy place" (q); in heaven, the habitation of his holiness and of his glory; or "in the house of the sanctuary", as the Targum: in the tabernacle, in the holy place by Urim and Thummim; and in the most holy place by his sacred oracle, from between the mercy seat: or "by his Holy Ones", as the Arabic version; by his holy prophets, Samuel and Nathan, by whom he spoke to David concerning the kingdom; and by his Holy Spirit dictating this psalm, and the rest unto him; and by his Son, his Holy One, by whom he has spoken in these last times unto his people, to which this psalm has reference: or it may be understood of the perfection of his holiness in which he has spoken, and by which he has swore; not only to David literally, concerning the extent of his dominion, the perpetuity and stability of it; but to David's son and antitype, the Messiah, concerning his seed, possession, and inheritance, Psalm 89:19;
I will rejoice; at the holiness of the Lord, which is matter of joy to the saints, especially as the is displayed and glorified in salvation by Christ, Psalm 97:12; and at what he said in his holiness to David, concerning his temporal kingdom, and the duration of it; because he knew that what he said he would perform; and at what was spoken to him by the Messiah, in council and covenant, concerning his seeing his seed, and prolonging his days; which was the joy set before him, which carried him through his sorrows and sufferings, Hebrews 12:2; wherefore he believed his kingdom should be enlarged, both among Jews and Gentiles, as follows;
I will divide Shechem; a city in Mount Ephraim, Joshua 20:7; and so was in the hands of Ishbosheth the son of Saul; as the valley of Succoth, Gilead, Ephraim, and Manasseh, after mentioned, and all the tribes of Israel, were, but Judah, 2 Samuel 2:4; but, because of God's promise, David believed that they would be all in his possession; signified by dividing, as a land is divided for an inheritance when conquered, Joshua 13:7; or this is said in allusion to the dividing of spoils in a conquered place; and so the Targum,
"I will divide the prey with the children of Joseph, that dwell in Shechem;''
and as Shechem was the same with Sychar, near to which our Lord met with the Samaritan woman, and converted her, and many others of that place, then might he be said to divide the spoils there, John 4:5;
and mete out the valley of Succoth; with a measuring line, so taking possession of it, 2 Samuel 8:2; Succoth was near to Shechem, Genesis 33:17; and was in the tribe of Gad, and in a valley, Joshua 13:27; there was a Succoth in the plain of Jordan, 1 Kings 7:46; it signifies booths, tents, or tabernacles, and may mystically signify the churches of Christ, wherein he dwells and exercises his dominion.
(q) "in sanctuario suo", Tigurine version, Vatablus; "in sancto suo", V. L. Musculus, Cocceius.
I will rejoice . . .--Rather, I will raise a shout of triumph.
I will divide Shechem . . .--Rather, I may divide, &c, implying unquestioned right of ownership. Shechem and Succoth appear to be named as a rude indication of the whole breadth of the country, from west to east. The fact that Dr. Robinson and Vandervelde have identified one Succoth on the right bank of Jordan, does not at all weaken the evidence for the existence of another on the east of that river. See Genesis 33:17; Judges 8:5 seq.; Joshua 13:17 (where ?mek is used for valley, as here).
I will rejoice; at the holiness of the Lord, which is matter of joy to the saints, especially as the is displayed and glorified in salvation by Christ, Psalm 97:12; and at what he said in his holiness to David, concerning his temporal kingdom, and the duration of it; because he knew that what he said he would perform; and at what was spoken to him by the Messiah, in council and covenant, concerning his seeing his seed, and prolonging his days; which was the joy set before him, which carried him through his sorrows and sufferings, Hebrews 12:2; wherefore he believed his kingdom should be enlarged, both among Jews and Gentiles, as follows;
I will divide Shechem; a city in Mount Ephraim, Joshua 20:7; and so was in the hands of Ishbosheth the son of Saul; as the valley of Succoth, Gilead, Ephraim, and Manasseh, after mentioned, and all the tribes of Israel, were, but Judah, 2 Samuel 2:4; but, because of God's promise, David believed that they would be all in his possession; signified by dividing, as a land is divided for an inheritance when conquered, Joshua 13:7; or this is said in allusion to the dividing of spoils in a conquered place; and so the Targum,
"I will divide the prey with the children of Joseph, that dwell in Shechem;''
and as Shechem was the same with Sychar, near to which our Lord met with the Samaritan woman, and converted her, and many others of that place, then might he be said to divide the spoils there, John 4:5;
and mete out the valley of Succoth; with a measuring line, so taking possession of it, 2 Samuel 8:2; Succoth was near to Shechem, Genesis 33:17; and was in the tribe of Gad, and in a valley, Joshua 13:27; there was a Succoth in the plain of Jordan, 1 Kings 7:46; it signifies booths, tents, or tabernacles, and may mystically signify the churches of Christ, wherein he dwells and exercises his dominion.
(q) "in sanctuario suo", Tigurine version, Vatablus; "in sancto suo", V. L. Musculus, Cocceius.