Psalms 110:3

Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. THY PEOPLE SHALL BE WILLING IN THE DAY OF THY POWER. The King, Messiah, has not only "enemies," but a "people" peculiarly His own, who are also His warriors. 'In seasons of danger all subjects are also warriors: he is a bad servant who dares to stand still when he sees the general advancing' (Hengstenberg). The Hebrew [ nªdaabowt (H5071)] is 'thy people of (or, are) free-will gifts.' 'A people of free-will gifts' is a people freely consecrating themselves to the Lord. So Psalms 68:9, "a plentiful rain" - literally, a rain of liberalities. The image is from the free-will offerings in the temple ...

3_Thy people shall come _(324) In this verse the Psalmist sets forth the honors of Christ’s kingdom in relation to the number of his subjects, and their prompt and cheerful obedience to his commands. The Hebrew term, which he employs, frequently denotes _voluntary oblations; _but, in the present case, it refers to the chosen people, those who are truly Christ’s flock; declaring that they shall be a willing people, spontaneously and cheerfully consecrating themselves to his service. _At the time of the assembling of thine army, _that is to say, as often as there shall be a convening of solemn and lawful assemblies, or the king shall desire an account of his people; which may be expressed in French, _au jour des montres, _— _in the day of the review. _Others render it, _in the day of thy power; _(325) but the former is preferable, for when Christ shall

Verse Psalms 110:3. _THY PEOPLE_ SHALL BE _WILLING IN THE DAY OF THY POWER_] This verse has been wofully perverted. It has been supposed to point out the irresistible operation of the grace of God on the souls of the elect, thereby making them willing to receive Christ as their Saviour. Now, whether this doctrine be true or false, it is not in this text, nor can it receive the smallest countenance from it. There has been much spoken against the doctrine of what is called _free will_ by persons who seem not to have understood the term. _Will_ is a free principle. _Free will_ is as absurd as _bound_ _will_, it is not _will_ if it be _not free_; and if it be _bound_ it is no _will_. _Volition_ is essential to the being of the soul, and to all rational and intellectual beings. This is the most essential discrimination bet...

THY PEOPLE - All who are given to thee; all over whom thou art to rule. This verse has been variously translated. The Septuagint renders it, “With thee is the beginning in the day of thy power, in the splendor of thy saints, from the womb, before the light of the morning have I begotten thee.” So the Latin Vulgate. Luther renders it, “After thy victory shall thy people willingly bring an offering to thee, in holy adorning: thy children shall be born to thee as the dew of the morning.” DeWette, “Willingly shall thy people show themselves to thee on the day of the assembling of thy host in holy adorning, as from the womb of the morning, thy youth (vigor) shall be as the dew.” Prof. Alexander, “Thy people (are) free-will offerings in the day of thy power, in holy decorations, from the womb of the dawn, to thee (is) the dew of thy youth.” Every clause of the verse is obscure, though the “gen...

EXPOSITION ACCORDING to the recent criticism, which calls itself "advanced," this psalm is the composition of an unknown prophet, addressed to his earthly sovereign, communicating to him certain Divine utterances, or oracles (Psalms 110:1, Psalms 110:5), of great weight and strangeness, and promising him complete victory over all his enemies. The king is supposed by some to be David; by others, a Davidic monarch; by others, again, a Maccabee prince or king. According to its "title," it is "a Psalm of David;" according to our Lord's comment upon it, it is an address of David to the Messiah; according to every Christian commentator for fifteen centuries, it is Messianic and Davidic. Even Professor Cheyne, who inclines so strongly to the skeptical school, grants that "it may pe

THY PEOPLE SHALL BE WILLING IN THE DAY OF THAT POWER..... Or, in the day of thine army s. When thou musterest thy forces, sendest forth thy generals, the apostles and ministers of the word, in the first times of the Gospel; when Christ went forth working with them, and their ministry was attended with signs, and miracles, and gifts of the Holy Ghost; and which was a day of great power indeed, when wonderful things were wrought; the god of this world was cast out, the Heathen oracles ceased, their idols were abolished, and their temples desolate; and Christianity prevailed everywhere. Or this may respect the whole Gospel dispensation, the day of salvation, which now is and will be as long as the world is; and the doctrine of it is daily the power and wisdom of God to them that are saved. Or rather this signifies the set time of love and life to every particular soul at conversion; which i...

Psalms 110:1. _The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies._ You do not need a comment upon this Psalm when you remember how our Lord himself applied it to himself. It is David speaking concerning the Son of David, who is also David's Lord and our King, who at this hour is sitting at the right hand of Jehovah, the Lord of all; waiting until his monarchy shall be extended visibly over all creation. Psalms 110:3. _Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth._ Christ, like the rising sun, shall not come alone in his bright

Psalms 110 The Psalm of the King-Priest _ 1. His person, exaltation and waiting (Psalms 110:1)_ 2. His manifestation and His glory (Psalms 110:2) 3. His judgment and His glory (Psalms 110:5) Seven verses only, but what revelations and depths we find here! The Psalm is frequently quoted in the New Testament. Who is the person of whom the first verse testifies? Here is the critics' answer. “Is the Psalm Messianic? Looking at it by itself, and without prepossession, one would not say that it is, for the writer has in mind some actual ruler of his own day, and his references are to events of his own times”

CX. We may with some confidence refer this Ps. to 141 B.C., when Simon the Maccabee prince was accepted by the people as supreme Governor, though he was not a descendant of David, and as High Priest, though he was not a descendant of Aaron's first-born (see 1Ma_14:35). To Jonathan first the double dignity belonged. But Simon owed his dignity as High Priest to his own people, and not, like his brother Jonathan, to the favour of a foreign potentate (p. 608). The idea of supreme priesthood and supreme secular rule over Judah being united in the same person does not appear elsewhere in the OT except in Jeremiah 30:21, a very late and possibly a Maccabean passage. These arguments are clinched by the fact that the oracle beginning Sit thou forms an acrostic on Simon's name. The Maccabees only needed a prophetic sanction for their inevitable changes in the constitution (1Ma_14:41 ff.), and the

SHALL BE. Supply _Ellipsis_ (App-6) thus: "[shall offer] themselves for voluntary offerings, in the day that Thou warrest". WILLING. freewill offerings, as in Exodus 35:29; Exodus 36:3. 1Ch 29:9, 1 Chronicles 29:14; 1 Chronicles 29:17; Ezra 3:5; Ezra 8:28. THE BEAUTIES OF HOLINESS. Some codices, with two early printed editions, read "in (or on) the holy mountains". FROM THE WOMB, &C. Supply _Ellipsis_ (App-6): "[as