Psalm 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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(3) This difficult verse runs, literally, Thy people willingnesses (or, willing offerings) in the day of thy force in holy attire, from the womb of morning dew of thy youth.

The first clause is tolerably clear. The word rendered force means either “strength” or “an army;” and the noun willingnesses appears as a verb in Judges 5:9, to express the alacrity with which the northern clans mustered for battle. We may therefore translate: Thy people will be willing on thy muster-day.

As to the next two-words there is a variation in the text. Many MSS. read, by the slightest change of a Hebrew letter, “on the holy mountains” (this was also, according to one version, the reading of Symmachus and Jerome), and, adopting the reading, we have a picture of the people mustering for battle with alacrity on the mountains round Zion, under the eye of Jehovah Himself, and in obedience to the outstretched sceptre.

The second clause is not so clear. By themselves the words “from the womb of morning dew of thy youth,” would naturally be taken as a description of the vigour and freshness of the person addressed: “thine is the morning dew of youth.” With the image compare—

“The meek-eyed morn appears; mother of the dews.”

THOMSON.

(Comp. Job 38:28.)

But the parallelism directs us still to the gathering of the army, and the image of the dew was familiar to the language as an emblem at once of multitude (2Samuel 17:11-12), of freshness and vigour (Psalm 133:3; Hosea 14:5), and was especially applied to Israel as a nation in immediate relation to Jehovah, coming and going among the nations at His command (Micah 5:7). Here there is the additional idea of brightness—the array of young warriors, in their bright attire, recalling the multitudinous glancing of the ground on a dewy morning: thy young warriors come to thee thick and bright as the morning dew.

Milton has the same figure for the innumerable hosts

of angel warriors:—

“An host

Innumerable as the stars of night

Or stars of morning, dewdrops, which the sun

Impearls on every leaf and every flower.”

MacLaren's Expositions

Psalms

SOLDIER PRIESTS

Psalm 110:3.

It is no part of my present purpose to establish the reference of this psalm to our Lord. We have Christ’s own authority for that.

It does not seem to be typical-that is to say, it does not appear to have had a lower application to a king of Israel who was a shadow of the true monarch, but rather to refer only to the coming Sovereign, whom David was helped to discern, indeed, by his own regal office, but whose office and character, as here set forth, far surpass anything belonging to him or to his dynasty. The attributes of the King, the union in His case of the royal and priestly dignities, His seat at the right hand of God, His acknowledged supremacy over the greatest Jewish ruler, who here calls him ‘my Lord,’ His eternal dominion, His conquest of many nations, and His lifting up of His head in triumphant rule that knows no end-all these characteristics seem to forbid the possibility of a double reference, and to demand the acknowledgment of a distinct and exclusive prophecy of Christ.

Taking that for granted without more words, it strikes one as remarkable that this description of the subjects of the Priest-King should be thus imbedded in the very heart of the grand portraiture of the monarch Himself. It is the anticipation of the profound New Testament thought of the unity of Christ and His Church. By simple faith a union is brought about so close and intimate that all His is theirs, and the picture of His glory is incomplete without the vision of ‘the Church, which is His body, the fulness of Him that filleth all in all.’ Therefore, between the word of God which elevates Him to His right hand, and the oath of God which consecrates Him a priest for ever, is this description of the army of the King.

The full force of the words will, I hope, appear as we advance. For the present it will be enough to say that there are really in our text three co-ordinate clauses, all descriptive of the subjects of the monarch, regarded as a band of warriors-and that the main ideas are these:-the subjects are willing soldiers; the soldiers are priests; the priest-soldiers are as dew upon the earth. Or, in other words, we have here the very heart of the Christian character set forth as being willing consecration; then we have the work which Christian men have to do, and the spirit in which they are to do it, expressed in that metaphor of their priestly attire; and then we have their refreshing and quickening influence upon the world.

I. The subjects of the Priest-King are willing soldiers.

In accordance with the warlike tone of the whole psalm, our text describes the subjects as an army. That military metaphor comes out more clearly when we attach the true meaning to the words, ‘in the day of Thy power.’ The word rendered, and rightly rendered, ‘power,’ has the same ambiguity which that word has in the English of the date of our translation, and for a century later, as you may find in Shakespeare and Milton, who both used it in the sense of ‘army.’ Singularly enough we do not employ ‘powers’ in that meaning, but we do another word which means the same thing-and talk of ‘forces,’ meaning thereby ‘troops.’ By the way, what a melancholy sign it is of the predominance of that infernal military spirit, that it should have so leavened language, that the ‘forces’ of a nation means its soldiers, its embattled energies turned to the work of destruction. But the phrase is so used here. ‘The day of Thy power’ is not a mere synonym for ‘the time of Thy might,’ but means specifically ‘the day of Thine army,’ that is, ‘the day when Thou dost muster Thy forces and set them in array for the war.’

The King is going forth to conquest. But He goes not alone. Behind Him come His faithful followers, all pressing on with willing hearts and high courage. Then, to begin with, the warfare which He wages is one not confined to Him. Alone He offers the sacrifice by which He atones; but, as we shall see, we too are priests. He rules, and His servants rule with Him. But ere that time comes, they are to be joined with Him in the great warfare by which He wins the earth for Himself. ‘As Captain of the Lord’s host am I now come.’ He wins no conquests for Himself; and now that He is exalted at God’s right hand, He wins none by Himself. We have to do His work, we have to fight His battles as good soldiers of Jesus Christ. By power derived from Him, but wielded by ourselves; with courage inspired by Him, but filling our hearts; not as though He needed us, but inasmuch as He is pleased to use us, we have to wage warfare for and to please Him who hath chosen us to be soldiers. The Captain of our salvation sits at the right hand of God, expecting till His enemies be made His footstool. He has bidden us to keep the field and fight the fight. From His height He watches the conflict-nay, He is with us while we wage it. So long as we strike for Him, so long is it His power that teaches our hands to war. Our King’s flag is committed to our care; but we are not left to defend it alone. In indissoluble unity, the King and the subjects, the Chief and His vassals, the Captain and His soldiers, are knit together-and wheresoever His people are, in all the danger and hardships of the long struggle, there is He, to keep their heads in the day of battle, and make them more than conquerors.

Then, again, that warfare is shared in by all the subjects. It is a levy en masse-an armed nation. The whole of the people are embodied for the battle. It is not the work of a select few, but of every one who calls Christ ‘Lord,’ to be His faithful servant and soldier. Whatever varieties of occupation may be set us by Him, one purpose is to be kept in view and one end to be effected by them all. Every Christian man is bound to strive for the reduction of all human hearts under Christ’s dominion. The tasks may be different, but the result should be one. Some of us have to toil in the trenches, some of us to guard the camp, some to lead the assault, some to stay by the stuff and keep the communications open. Be it so. We are all soldiers, and He alone has to determine our work. We are responsible for the spirit of it, He for its success.

Again, there are no mercenaries in these ranks, no pressed men. The soldiers are all volunteers. ‘Thy people shall be willing.’ Pause for a moment upon that thought.

Dear brethren! there are two kinds of submission and service. There is submission because you cannot help it, and there is submission because you like it. There is a sullen bowing down beneath the weight of a hand which you are too feeble to resist, and there is a glad surrender to a love which it would be a pain not to obey. Some of us feel that we are shut in by immense and sovereign power which we cannot oppose. And yet, like some raging rebel in a dungeon, or some fluttering bird in a cage, we beat ourselves, all bruised and bloody, against the bars in vain attempts at liberty, alternating with fits of cowed apathy as we slink into a corner of our cell. Some of us, thank God! feel that we are enclosed on every side by that mighty Hand which none can resist, and from which we would not stray if we could, and we joyfully hide beneath its shelter, and gladly obey when it points. Constrained obedience is no obedience. Unless there be the glad surrender of the will and heart, there is no surrender at all. God does not want compulsory submission. He does not care to rule over people who are only crushed down by greater power. He does not count that those serve who sullenly acquiesce because they dare not oppose. Christ seeks for no pressed men in His ranks. Whosoever does not enlist joyfully is not reckoned as His. And the question comes to us, brethren!-What is my relation to that loving Lord, to that Redeemer King? Do I submit because His love has won my heart, and it would be a pang not to serve Him; or do I submit because I know Him strong, and am afraid to refuse? If the former, all is well; He calls us ‘not servants but friends.’ If the latter, all is wrong; we are not subjects, but enemies.

There is another idea involved in this description. The soldiers are not only marked by glad obedience, but that obedience rests upon the sacrifice of themselves. The word here rendered ‘willing’ is employed throughout the Levitical law for ‘freewill offerings.’ And if we may venture to bring that reference in here, it carries us a step farther in this characterisation of the army. This glad submission comes from self-consecration and surrender. It is in that host as it was in the army whose heroic self-devotion was chaunted by Deborah under her palm-tree, ‘The people willingly offered themselves.’ Hence came courage, devotion, victory. With their lives in their hands they flung themselves on the foe, and nothing could stand against the onset of men who recked not of themselves. There is one grand thing even about the devilry of war-the transcendent self-abnegation with which, however poor and unworthy may be the cause, a man casts himself away, ‘what time the foeman’s line is broke.’ The poorest, vulgarest, most animal natures rise for a moment into something like nobility, as the surge of the strong emotion lifts them to that height of heroism. Life is then most glorious when it is given away for a great cause. That sacrifice is the one noble and chivalrous element which gives interest to war-the one thing that can be disentangled from its hideous associations, and can be transferred to higher regions of life. That spirit of lofty consecration and utter self-forgetfulness must be ours, if we would be Christ’s soldiers. Our obedience will then be glad when we feel the force of, and yield to, that gentle, persuasive entreaty, ‘I beseech you, brethren! by the mercies of God, that ye present your bodies a living sacrifice.’ There is ‘one Sacrifice for sin for ever’-which never can be repeated, nor exhausted, nor copied. And the loving, faithful acceptance of that sacrifice of propitiation leads our hearts to the response of thank-offering, the sacrifice and surrender of ourselves to Him who has given Himself not only to, but for us. It cannot be recompensed, but it may be acknowledged. Let us give ourselves to Christ, for He has died for us. Let us give ourselves to Christ, for only in such surrender do we truly find ourselves. Let us give ourselves to Christ, for such a sacrifice makes all life fair and noble, and that altar sanctifies the gift. Let us give ourselves to Christ, for without such sacrifice we have no place in the host whom He leads to victory. ‘Thy people shall be willing offerings in the day of Thy power.’

Still further, another remarkable idea may be connected with this word. By a natural transition, of which illustrations may be found in other languages, it comes to mean ‘free,’ and also ‘noble.’ As, for instance, it is used in the fifty-first Psalm, ‘Uphold me with Thy free Spirit’-and in the forty-seventh, ‘The princes of the people are gathered together.’ And does not this shading of significations-willing sacrifices, free, princely-remind us of another distinctly evangelical principle, that the willing service which rests upon glad consecration raises him who renders it to true freedom and dominion? Every man enlisted in His body-guard is noble. The Prince’s servants are every other person’s master. The King’s livery exempts from all other submission. As in the old Saxon monarchies, the monarch’s domestics were nobles, the men of Christ’s household are ennobled by their service. They who obey Him are free from every yoke of bondage-’free indeed.’ All things serve the soul that serves Christ. ‘He hath made us kings unto God.’

II. The soldiers are priests.

That expression, ‘in the beauties of holiness,’ is usually read as if it belonged either to the words immediately preceding, or to those immediately following. But in either case the connection is somewhat difficult and obscure. It seems better regarded as a distinct and separate clause, adding a fresh trait to the description of the army, and what that is we need not find any difficulty in ascertaining. ‘The beauties of holiness’ is a frequent phrase for the sacerdotal garments, the holy festal attire of the priests of the Lord. So considered, how beautifully it comes in here! The conquering King whom the psalm hymns is a Priest for ever; and He is followed by an army of priests. The soldiers are gathered in the day of the muster, with high courage and willing devotion, ready to fling away their lives; but they are clad not in mail, but in priestly robes-like those who wait before the altar rather than like those who plunge into the fight-like those who compassed Jericho with the ark for their standard, and the trumpets for all their weapons. We can scarcely fail to remember the words which echo these and interpret them: ‘The armies which were in heaven followed Him on white horses, clothed in fine linen, white and clean’-a strange armour against sword-cut and spear-thrust.

The main purpose, then, of this part of our text seems to be to bring out the priestly character of the Christian soldier-a thought which carries with it many important considerations, on which I can barely touch.

Mark, then, how the warfare which we have to wage is the same as the priestly service which we have to render. The conflict is with our own sin and evil; the sacrifice we have to offer is ourselves. As soldiers, we have to fight against our selfish desires and manifold imperfections; as priests, we have to lay our whole selves on His altar. The task is the same under either emblem. We have a conflict to wage in the world, and in the world we have a priestly work to do, and these are the same. We have to be God’s representatives in the world, bringing Him nearer to men’s apprehensions and hearts by word and work. We have to bring men to God by entreaty, and by showing the path which leads to Him. That priestly service for men is in effect identical with the merciful warfare which we have to wage in the world. The Church militant is an army of priests. Its warfare is its sacerdotal function. It fights for Christ when it opposes the message of His grace and the power of His blood to its own and the world’s sins-and when it intercedes in the secret place for the coming of His kingdom.

Does not this metaphor teach us also, what is to be our defence and our weapon in this warfare? Not with garments rolled in blood, nor with brazen armour do they go forth, who follow Him that conquered by dying. Their uniform is the beauties of holiness, ‘the fine linen clean and white, which is the righteousness of saints.’ Many great thoughts lie in such words, which I must pass over. But this one thing is obvious-that the great power which we Christian men are to wield in our loving warfare is-character. Purity of heart and life, transparent simple goodness, manifest in men’s sight-these will arm us against dangers, and these will bring our brethren glad captives to our Lord. We serve Him best, and advance His kingdom most, when the habit of our souls is that righteousness with which He invests our nakedness. Be like your Lord, and as His soldiers you will conquer, and as His priests you will win some to His love and fear. Nothing else will avail without that. Without that dress no man finds a place in the ranks.

The image suggests, too, the spirit in which our priestly warfare is to be waged. The one metaphor brings with it thoughts of strenuous effort, of discipline, of sworn consecration to a cause. The other brings with it thoughts of gentleness and sympathy and tenderness, of still waiting at the shrine, of communion with Him who dwells between the Cherubim. Whilst our work demands all the courage and tension of every power which the one image presents, it is to be sedulously guarded from any tinge of wrath or heat of passion, such as mingles with conflict, and is to be prosecuted with all the pity and patience, the brotherly meekness of a true priest. ‘The wrath of men worketh not the righteousness of God.’ If we forget the one character in the other, we shall bring weakness into our warfare, and pollution into our sacrifice. ‘The servant of the Lord must not strive.’ We must not be animated by mere pugnacious desire to advance our principles, nor let the heat of human eagerness give a false fervour to our words and work. We cannot scold nor dragoon men to love Jesus Christ. We cannot drive them into the fold with dogs and sticks. We are to be gentle, long-suffering, not doing our work with passion and self-will, but remembering that gentleness is mightiest, and that we shall best ‘adorn the doctrine of God our Saviour’ when we go among men with the light caught in the inner sanctuary still irradiating our faces, and our hands full of blessings to bestow on our brethren. We are to be soldier-priests, strong and gentle, like the ideal of those knights of old who were both, and bore the cross on shield and helmet and sword-hilt.

He, our Lord, is our pattern for both; and from Him we derive the strength for each. He is the Captain of our salvation, and we fight beneath His banner, and by His strength. He is a merciful and faithful High Priest, and He consecrates His brethren to the service of the sanctuary. To Him look for your example of heroism, of fortitude, of self-forgetfulness. To Him look for your example of gentle patience and dewy pity. Learn in Christ how possible it is to be strong and mild, to blend in fullest harmony the perfection of all that is noble, lofty, generous in the soldier’s ardour of heroic devotion; and of all that is calm, still, compassionate, tender in the priest’s waiting before God and mediation among men. And remember, that by faith only do we gain the power of copying that blessed example, to be like which is to be perfect-not to be like which is to fail wholly, and to prove that we have no part in His sacrifice, nor any share in His victory.

III. The final point in this description must now engage us for a few moments. The soldier-priests are as dew upon the earth.

‘From the womb of the morning thou hast the dew of thy youth.’ These words are often misunderstood, and taken to be a description of the fresh, youthful energy attributed by the psalm to the Priest-King of this nation of soldier-priests. The misunderstanding, I suppose, has led to the common phrase, ‘The dew of one’s youth.’ But the reference of the expression is to the army, not to its leader. ‘Youth’ here is a collective noun, equivalent to ‘young men.’ The host of His soldier-subjects is described as a band of young warriors whom He leads, in their fresh strength and countless numbers and gleaming beauty, like the dew of the morning.

There are two points in this last clause which may occupy us for a few moments-that picture of the army as a band of youthful warriors; and that lovely emblem of the dew as applied to Christ’s servants.

As to the former-there are many other words of Scripture which carry the same thought, that he who has fellowship with God, and lives in the constant reception of the supernatural life and grace which come from Jesus Christ, possesses the secret of perpetual youth. The world ages us, time and physical changes tell on us all, and the strength which belongs to the life of nature ebbs away, but the life eternal is subject to no laws of decay and owes nothing to the external world. So we may be ever young in heart and spirit. It is possible for a man to carry the freshness, the buoyancy, the elastic cheerfulness, the joyful hope of his earliest days, right on through the monotony of middle-aged maturity, and even into old age, unshadowed by the lonely reflection of the tombs which the setting sun casts over the path. It is possible for us to get younger as we get older, because we drink more full draughts of the fountain of life: and so to have to say at the last, ‘Thou hast kept the good wine until now.’ ‘Even the youths shall faint and be weary, and the young men shall utterly fall. But they that wait upon the Lord shall renew their strength.’ If we live near Christ, and draw our life from Him, then we may blend the hopes of youth with the experience and memory of age; be at once calm and joyous, wise and strong, preserving the blessedness of each stage of life into that which follows, and thus at last possessing the sweetness and the good of all at once. We may not only bear fruit in old age, but have blossoms, fruit, and flowers-the varying product and adornment of every stage of life, united in our characters.

Then, with regard to the other point in this final clause-that emblem of the dew leads to many considerations upon which I can but inadequately touch.

It comes into view here, I suppose, mainly for the sake of its effect upon the earth. It is as a symbol of the refreshing which a weary world will receive from the conquests and presence of the King and His host, that the latter are likened to the glittering morning dew. Another prophetic Scripture gives us the same emblem when it speaks of Israel being ‘in the midst of many people as a dew from the Lord.’ Such ought to be the effect of our presence. We are meant to gladden, to adorn, to refresh, this parched, prosaic world, with a freshness brought from the chambers of the sunrise.

It is worth while to notice how we may discern a sequence of thought in these successive features of description in our text. It began with that inmost spirit and motive of the Christian life, the submission of will and consecration of self to Christ. It advanced to the function and character of His servants in the world. And now it deals finally with the influence which they are to exert by this their soldier-like obedience and priestly ministration.

There is progress of thought, too, in another way. We began with a symbol that had in it something almost harsh and stern. We advanced to one in which there was a predominance of gentle and gracious thoughts and images. And now all that was severe, and all that reminded either of opposition or of effort, has melted away into this sweet emblem. Instead of the ‘confused noise’ of the battle of the warrior, we have the silence of the dawn, and the noiseless falling of the dew amid the solitudes of the wildernesses, or the recesses of the mountains. So the highest thought of our Christian influence, is that it comes with silent footfall and refreshes men’s souls, like His, who will come down as ‘rain upon the mown grass,’ who will not strive nor cry, but in gentle omnipotence and meek persistence of love, ‘will not fail nor be discouraged till He have set judgment in the earth.’

Remember other symbols by which the same general thought of Christian influence upon the world is set forth with very remarkable variation. ‘Ye are the light of the world.’-’Ye are the salt of the earth.’ The light guides and gladdens; the salt preserves and purifies; the dew freshens and fertilises; the light, conspicuous; the salt, working concealed; and the dew, visible like the former, but yet unobtrusive and operating silently like the latter. Some of us had rather be light than salt; prefer to be conspicuous rather than to diffuse a wholesome silent influence around us. But these three types must all be blended, both in regard to the manner of working, and in regard to the effects produced. We shall refresh and beautify the world only in proportion as we save it from its rottenness and corruption, and we shall do either only in proportion as we bear abroad the name of Christ, in whom is ‘life; and the life is the light of men.’

Nor need we omit allusions to other associations connected with this figure. The dew, formed in the silence of the darkness while men sleep, falling as willingly on a bit of dead wood as anywhere, hanging its pearls on every poor spike of grass, and dressing everything on which it lies with strange beauty, each separate globule tiny and evanescent, but each flashing back the light, and each a perfect sphere, feeble one by one, but united, mighty to make the pastures of the wilderness rejoice-so, created in silence by an unseen influence, weak when taken singly, but strong in their myriads, glad to occupy the lowliest place, and each ‘bright with something of celestial light,’ Christian men and women are to be in the midst of many people as a dew from the Lord.

Brethren! that characteristic, like all else which is good, belongs to us in proportion as we keep near to Christ Jesus, and are filled with His fulness. All these emblems which have been occupying us now, originally belonged to Him, and we receive from Him the grace that makes us as He is in the world. He Himself is the Warrior King, the Captain of the Lord’s host, the true Joshua, whose last word ere His Cross was a shout of victory, ‘I have overcome the world’-whose promises from the throne seven times crown the conqueror who overcomes as He overcame. He makes us His soldiers and strengthens us for the war, if we live by faith in Him. He Himself is the Priest-the only Eternal Priest of the world-who wears on His head the mitre and the diadem, and bears in His hand the sceptre and the censer; and He makes us priests, if faith in His only sacrifice and all-prevalent intercession be in our souls. He is the dew unto Israel-and only by intercourse with Him shall we be made gentle and refreshing, silent blessings to all the weary and the parched souls in the wilderness of the world.

Everything worth being or doing comes from Jesus Christ. Heroic courage; then hold His hand, and He will strengthen your heart. Glad surrender; then think of His sacrifice for us until ours to Him be our answering gift. Priestly power; then let Him bring us nigh by His blood, that we too may be able to have compassion on the ignorant and to draw them to God. Dewy purity and freshness; then open your hearts for the reception of His grace, for all the invigoration that we can impart to the world is but the communication of that refreshing wherewith we ourselves are refreshed of Christ. In every aspect of our relations to the world, we draw all our fitness for all our offices from that Lord, who is and gives everything that we can be or do. Then let us seek by humble faith and habitual contact with Him and His truth, to have our emptiness filled by His fulness, and our unfitness made ready for all service by His all-sufficiency.

And let me close by reiterating what I have said already. There is a twofold manner of subjection-the spurious and the real. The involuntary is nought; the glad and cheerful surrender alone is counted submission. This psalm shows us Christ surrounded by His friends who are glad to obey. But it also shows us Christ ruling in the midst of His enemies. They cannot help obeying; His dominion is established over them, but they do not wish to have Him to reign over them, and therefore they are enemies-even though they be subjects. Which is it with you, my brother? Do you serve because you love-and love because He died for you? or do you serve because you must? Then, remember, constrained service is no service; and subjects without loyalty are rebel traitors. Our psalm shows us Christ gathering His army in array. He is calling each of us to a place there, in this day of His power, and day of His grace. Take heed lest the day of His power should for you darken into that other day of which this psalm speaks-the day of His wrath, when He strikes through kings, and bruises the head over many countries. Put your trust in that Saviour, my friend! cleave to that Sacrifice, then you will not be amongst those whom He treads down in His march to victory, but one of that happy band of priestly warriors who follow Him as He goes forth ‘conquering and to conquer.’

Benson Commentary

Psalm 110:3. Thy people — Thy subjects; shall be willing — Hebrew, נדבת, nedaboth, willingnesses, that is, most willing, as such plural words frequently signify, or shall be free-will-offerings, as the word properly means; by which he may intend to intimate the difference between the worship of the Old Testament and that of the New. They shall offer and present unto thee, as their King and Lord, not oxen, or sheep, or goats, as thy people did under the law, but themselves, their souls and bodies, as living sacrifices, Romans 12:1, and as free-will-offerings, giving up themselves to thee, to live to thee, and die to thee. The sense is, Thou shalt have friends and subjects, as well as enemies, and thy subjects shall not yield thee a false and feigned obedience, as those who are subjects to, or conquered by earthly princes frequently do, but shall most willingly and readily obey all thy commands, without any dispute, delay, or reservation. And they shall not need to be pressed to thy service, but shall voluntarily enlist themselves, and fight under thy banner against all thy enemies. In the day of thy power — When thou shalt take into thy hands the rod of thy strength, and set up thy kingdom in the world, exerting thy mighty power in the preaching of thy word, and winning souls to thyself by it. In the beauties of holiness — Adorned with the beautiful and glorious robes of righteousness and true holiness, wherewith all new men, or true Christians, are clothed, Ephesians 4:24; Revelation 19:8; Revelation 19:14; and with various gifts and graces of God’s Spirit, which are beautiful in the eyes of God, and of all good men. From the womb of the morning thou hast the dew of thy youth — That is, thy offspring (the members of the Christian Church) shall be more numerous than the drops of the morning dew. Or, as Bishop Reynolds expresses it, “Thy children shall be born in as great abundance unto thee as the dew which falleth from the womb of the morning.” To the same purpose Bishop Lowth, in his tenth Lecture: “The dew of thy progeny is more abundant than the dew which proceeds from the womb of the morning.”

Matthew Henry's Concise Commentary

110:1-7 Christ's kingdom. - Glorious things are here spoken of Christ. Not only he should be superior to all the kings of the earth, but he then existed in glory as the eternal Son of God. Sitting is a resting posture: after services and sufferings, to give law, to give judgment. It is a remaining posture: he sits like a king for ever. All his enemies are now in a chain, but not yet made his footstool. And his kingdom, being set up, shall be kept up in the world, in despite of all the powers of darkness. Christ's people are a willing people. The power of the Spirit, going with the power of the world, to the people of Christs, is effectual to make them willing. They shall attend him in the beautiful attire of holiness; which becomes his house for ever. And he shall have many devoted to him. The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus. Christ shall not only be a King, but a Priest. He is God's Minister to us, and our Advocate with the Father, and so is the Mediator between God and man. He is a Priest of the order of Melchizedek, which was before that of Aaron, and on many accounts superior to it, and a more lively representation of Christ's priesthood. Christ's sitting at the right hand of God, speaks as much terror to his enemies as happiness to his people. The effect of this victory shall be the utter ruin of his enemies. We have here the Redeemer saving his friends, and comforting them. He shall be humbled; he shall drink of the brook in the way. The wrath of God, running in the curse of the law, may be considered as the brook in the way of his undertaking. Christ drank of the waters of affliction in his way to the throne of glory. But he shall be exalted. What then are we? Has the gospel of Christ been to us the power of God unto salvation? Has his kingdom been set up in our hearts? Are we his willing subjects? Once we knew not our need of his salvation, and we were not willing that he should reign over us. Are we willing to give up every sin, to turn from a wicked, insnaring world, and rely only on his merits and mercy, to have him for our Prophet, Priest, and King? and do we desire to be holy? To those who are thus changed, the Saviour's sacrifice, intercession, and blessing belong.

Barnes' Notes on the Bible

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 "general" idea is not difficult to perceive; that, in the day of Messiah's power, his people would willingly offer themselves to him, in holy robes or adorning, like the glittering dew of the morning; or, in numbers that might be compared with the drops of the morning dew. The essential ideas are:

(1) that he would have a "people;"

(2) that their subjection to him would be a "willing" subjection;

(3) that this would be accomplished by his "power;"

(4) that they would appear before him in great beauty - in robes of holy adorning;

(5) that they would in some way resemble the dew of the morning; and

(6) that to him in thus subduing them there would be the vigor of youth, the ardor of youthful hope.

Shall be willing - literally, "Thy people (are, or shall be) willing-offerings." The word rendered "willing" - נדבות nedâbôth - is in the plural number; "thy people, 'willingnesses.'" The singular - נדבה nedâbâh - means voluntariness, spontaneousness: and hence, it comes to mean spontaneously, voluntarily, of a willing mind. It is rendered a "willing offering," in Exodus 35:29; "free offering," in Exodus 36:3; "voluntary offering," in Leviticus 7:16; "free-will offering," in Leviticus 22:18, Leviticus 22:21, Leviticus 22:23; Leviticus 23:38; Numbers 15:3; Numbers 29:39; Deuteronomy 12:6, Deuteronomy 12:17; Deuteronomy 16:10; Deuteronomy 23:23; 2 Chronicles 31:14; Ezra 1:4; Ezra 3:5; Ezra 8:28; Psalm 119:108; "willingly," in 2 Chronicles 35:8; "plentiful," in Psalm 68:9; "voluntary, and voluntarily," in Ezekiel 46:12; "freely," in Hosea 14:4; and "free-offering," in Amos 4:5. It does not occur elsewhere. The idea is that of "freeness;" of voluntariness; of doing it from choice, doing it of their own will. They did it in the exercise of freedom. There was no compulsion; no constraint. Whatever "power" there was in the case, was to make them "willing," not to compel them to do a thing "against" their will. That which was done, or that which is here intended to be described as having been done, is evidently the act of devoting themselves to him who is here designated as their Ruler - the Messiah. The allusion may be either

(a) to their devoting themselves to "him" in conversion, or becoming his;

(b) to their devoting themselves to his "service" - as soldiers do in war; or

(c) to their devoting their time, wealth, talents, to him in lives consecrated to him.

"Whatever" there is as the result of his dominion over them is "voluntary" on their part. There is no compulsion in his religion. People are not constrained to do what they are unwilling to do. All the power that is exerted is on the will, disposing people to do what is right, and what is for their own interest. No man is forced to go to heaven against his will; no man is saved from hell against his will; no man makes a sacrifice in religion against his will; no man is compelled to serve the Redeemer in any way against his will. The acts of religion are among the most free that people ever perform; and of all the hosts of the redeemed no one will ever say that the act of his becoming a follower of the Redeemer was not perfectly voluntary. He chose - he "professed" - to be a friend of God, and he never saw the time when he regretted the choice.

In the day of thy power - The power given to the Messiah to accomplish the work of his mission; the power to convert people, and to save the world. Matthew 28:18; Matthew 11:27; John 17:2. This implies

(a) that "power" would be employed in bringing people to submit to him; and

continued...

Jamieson-Fausset-Brown Bible Commentary

3. Thy people … willing—literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Ex 25:2; Ps 54:6), also a similar form (Jud 5:2-9).

in the day of thy power—Thy people freely offer themselves (Ro 12:1) in Thy service, enlisting under Thy banner.

in the beauties of holiness—either as in Ps 29:2, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (1Pe 2:9; Re 1:5), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (Le 16:4) typified. The last very obscure clause—

from the womb … youth—may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ec 11:9)—the "dew" is a constant emblem of whatever is refreshing and strengthening (Pr 19:12; Ho 14:5). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mic 5:7).

Matthew Poole's Commentary

Thy people; thy subjects.

Shall be willing, Heb. willingnesses, i.e. most willing, as such plural words are frequently used, as Psalm 5:10 21:7. Or, free-will offerings, as the word properly signifies; whereby he may intimate the difference between the worship of the Old Testament and that of the New. They shall offer and present unto thee as their King and Lord, not oxen, or sheep, or goats, as they did under the law, but themselves, their souls and’ bodies, as living sacrifices, as they are called, Romans 12:1, and as free-will offerings, giving up themselves to the Lord, 2 Corinthians 8:5, to live to him, and to die and be offered for him. The sense is, Thou shalt have friends and subjects as well as enemies, and thy subjects shall not yield thee a forced and feigned obedience, as those who are subject to or conquered by earthly princes frequently do, of which see on Psalm 18:44,45, but shall most willingly, and readily, and cheerfully obey all thy commands, without any dispute, or delay, or reservation; and they shall not need to be pressed to thy service, but shall voluntarily list themselves and fight under thy banner against all thy enemies.

In the day of thy power; when thou shalt take into thy hands the rod of thy strength, as it is called, Psalm 110:2, and set up thy kingdom in the world, and put forth thy mighty power in the preaching of thy word, and winning souls to thyself by it. Or, in the day of thine army, or forces; when thou shalt raise thine army, consisting of apostles, and other preachers and professors of the gospel, and shalt send them forth to conquer the world unto thyself.

In the beauties of holiness; adorned with the beautiful and glorious robes of righteousness and true holiness, wherewith all new men or true Christians are clothed, Ephesians 4:24; compare Revelation 19:5,14; with various gifts and graces of God’s Spirit, which are beautiful in the eyes of God and of all good men. The last clause noted the inward disposition, the willingness, of Christ’s subjects, and this notes their outward habit and deportment; wherein there seems to be an allusion either,

1. To the beautiful and glorious garments of the Levitical priests, all Christians being priests unto God, Revelation 1:6 1 Peter 2:5,9. Or,

2. To the military robes wherewith soldiers are furnished and adorned, all Christians being soldiers in the Christian warfare. But the words are and may well be rendered thus, in the beauties or glories of the sanctuary, i.e. by a usual Hebraism, in the beautiful and glorious sanctuary, which is called the holy and beautiful house, Isaiah 64:11; either in the temple at Jerusalem, which was honoured with Christ’s presence, whereby it excelled the glory of the first house, according to Haggai 2 9, in which both Christ and the apostles preached, and by their preaching made many of these willing people; or in Jerusalem, which is oft called the holy place or city, by the same word which is here rendered sanctuary; or in the church of God and of Christ, which was the antitype of the old sanctuary or temple, as is evident from 1 Corinthians 3 16,17 2 Corinthians 6:16 Hebrews 3:6 1 Pet. it. 5. And this place may be mentioned as the place either where Christ’s people are made willing, and show their willingness, or where Christ exerciseth and manifesteth that power last mentioned. From the womb of the morning: thou hast the dew of thy youth. This place is judged the most difficult and obscure of any in this whole book. The words are diversly rendered and understood. They are to be understood either,

1. Of Christ himself; and that in respect either,

1. Of his Divine and eternal generation, which may be called

the dew of his youth or birth, and which he may be said to have had from the womb of the morning, before the first morning or light was created, or brought out of its womb; that is, before the world was, which is a common description of eternity in Scripture. Or,

2. Of his human nature and birth; and so the words may be thus rendered, from the womb of the morning (or, as it is rendered by divers others, from the womb, from the morning, i.e. from thy very first birth) thou hast or hadst the dew of thy youth, i.e. those eminent blessings and graces wherewith thou wast enriched, or thy youth or childhood was like the dew, precious and acceptable. Or rather,

2. Of Christ’s subjects or people, of whom he evidently spoke in the former part of the verse, wherewith these words are joined. And it seems not probable that the psalmist, after he had discoursed of Christ’s advancement to his kingdom, and his administration of it, and success in it, both as to his enemies and friends, would run back to his birth, either Divine or human, both which were evidently and necessarily supposed in what he had already said of him. But then these words may be read either,

1. Separately, as two distinct clauses, as they seem to be taken by our English translators, and by the colon which they placed in the middle. And so the first clause belongs to the foregoing words, as noting the time when the people should be willing, which having declared more generally in those words,

in the day of thy power, he now describes more particularly and exactly, that they should be so even from the morning, or in a poetical strain, which is very suitable to this book, from the womb of the morning, to wit, of that day of his power, i.e. from the very beginning of Christ’s entrance upon his kingdom, which was after his resurrection and ascension into heaven, and from the very first preaching of the gospel after that time, when multitudes were made Christ’s willing people by the preaching of the apostles, as we read, Ac 2 Ac 3 Ac 4 Ac 5, &c. And for the second clause, it is to be understood thus, thou hast, or, as it is in the Hebrew, to thee is, the dew of thy youth, or of thy childhood; for the word jeled, from which this is derived, signifies sometimes young man, and sometimes a child or infant. By youth or childhood, he here seems to understand those young men or children which shall be born to the Messias, who are called his children, Hebrews 2:13, and his seed, Isaiah 53:10, wherein possibly there might be an allusion to this dew. Thus the abstract is here put for the concrete, which is very frequent in the Hebrew tongue, as circumcision and uncircumcision are put for the circumcised and the uncircumcised, &c. And even in the Latin tongue this very word youth is oft used for a young man, or for a company of young men. By the dew of youth he means youth or young men like dew, the note of similitude being oft understood. And this progeny of Christ is compared to the dew, partly because of their great multitude, being, like drops of dew, innumerable, and covering the whole face of the earth; see 2 Samuel 17 12; and partly because of the strange manner of their generation, which, like that of the dew, is done suddenly and secretly, and not perceived till it be accomplished, and to the admiration of those that behold it; of which see Isaiah 49 21. Or,

2. Jointly, as one entire sentence, the dew of thy youth (i.e. thy posterity, which is like the dew, as was noted and explained before) is as the dew (which may very well be understood out of the foregoing clause, as the word feet is understood in like manner, Psalm 18:33, He maketh my feet like hinds’ feet) of or from the womb of the morning; it is like the morning dew, as it is called both in Scripture, as Hosea 5:4, and in other authors. Nor is it strange that a womb is ascribed to the morning, seeing we read of the womb of the sea, and of the womb of the ice and frost, Job 38:8,28,29.

Gill's Exposition of the Entire Bible

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 is a day for light, and a day of power; when the exceeding greatness of the power of God is put forth in the regeneration of them: and the people that were given to Christ by his Father, in the covenant of grace, and who, while in a state of nature, are rebellious and unwilling, are made willing to be saved by Christ, and him only; to serve him in every religious duty and ordinance; to part with their sins and sinful companions, and with their own righteousness; to suffer the loss of all things for him; to deny themselves, and take up the cross and follow him: and when they become freewill offerings to him, as the word (t) signifies; not only willingly offer up their spiritual sacrifices of prayer and praise, but themselves, souls and bodies, to him; as well as enter volunteers (u) into his service, and cheerfully fight his battles, under him, the Captain of their salvation; being assured of victory, and certain of the crown of life and glory, when they have fought the good fight, and finished their course. The allusion seems to be to an army of volunteers, such as described by Cicero (w), who willingly offered themselves through their ardour for liberty.

In the beauties of holiness, from the womb of the morning: this does not design the place where these willing subjects of Christ should appear; either in Zion, beautiful for situation; or in Jerusalem, the holy city, compact together; or in the temple, the sanctuary, in which strength and beauty are said to be; or in the church, the perfection of beauty: but the habit or dress in which they should appear, even in the beautiful garment of Christ's righteousness and holiness; the robe of righteousness, and garments of salvation; the best robe, the wedding garment; gold of Ophir, raiment of needlework; and which is upon all them that believe: as also the several beautiful graces of the Spirit; the beauty of internal holiness, by which saints are all glorious within; and holiness is the beauty and glory of God himself, of angels and glorified saints. This, though imperfect now, is the new man put on as a garment; and is true holiness, and very ornamental. The phrase, "from the womb of the morning", either stands in connection with "the beauties of holiness"; and the sense is, that as soon as the morning of the Gospel dispensation dawns, these people should be born again, be illuminated, and appear holy and righteous: or, "from the womb, from the morning (x)", shall they be "in the beauties of holiness"; that is, as soon as they are born again, and as soon as the morning of spiritual light and grace breaks in upon them, and they are made light in the Lord, they shall be clad with these beautiful garments of holiness and righteousness; so, "from the womb", signifies literally as soon as men are born; see Psalm 58:3 Hosea 9:11 or else with the latter clause, "thou hast the dew of thy youth": and so are rendered, "more than the womb of the morning", i.e. than the dew that is from the womb of the morning, is to thee the dew of thy youth; that is, more than the dew of the morning are thy converts; the morning is the parent of the dew, Job 38:28, but the former sense is best; for this last clause is a remember or proposition of itself,

thou hast the dew of that youth; which expresses the open property Christ has in his people, when made willing; and when they appear in the beauty of holiness, as soon as they are born of the Spirit, and the true light of grace shines in them; then those who were secretly his, even while unwilling, manifestly appear to belong unto him: so young lambs, just weaned, are in Homer (y) called "dews"; and it is remarkable that the Hebrew words for "dew" and "a lamb" are near in sound. Young converts are Christ's lambs; they are Christ's youth, and the dew of it; they are regenerated by the grace of God, comparable to dew, of which they are begotten to a lively hope of heaven; and which, distilling upon them, makes them fruitful in good works; and who for their numbers, and which I take to be the thing chiefly designed by this figure, are like to the drops of the dew; which in great profusion is spread over trees, herbs, and plants, where it hangs in drops innumerable: and such a multitude of converts is here promised to Christ, and which he had in the first times of the Gospel, both in Judea, when three thousand persons were converted under one sermon; and especially in the Gentile world, where the savour of his knowledge was diffused in every place; and as will be in the latter day, when a nation shall be born at once, and the fulness of the Gentiles be brought in. The sense given of these words, as formed upon the Septuagint and Vulgate Latin versions, respecting the generation of Christ's human or divine nature, is without any foundation in the original text.

(s) "in die exercitus tui", Munster, Vatablus, Piscator, Gejerus; so Ainsworth; "quum educes tuas copias", Tigurine version; "die copiarum tuarum", Junius & Tremellius. (t) "oblationes voluntariae", Junius & Tremellius; "spontanea oblatio", Cocceius, Gejerus. (u) "Milites voluntarii", Bootius. (w) Epist. l. 11. Ephesians 8. (x) "a vulya, ab aurora", Montanus. (y) Odyss. ix. v. 222.

Geneva Study Bible

Thy people shall be willing in the day of {c} thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.

(c) By the word your people will be assembled into your Church...increase will be...anointed wonderful... drops of the...

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

3. Thy people shall be willing in the day of thy power] Rather, Thy people offer themselves willingly (lit. are freewill offerings) in the day of thy muster (lit. army). The promised victory is not to be won without human agency, and Jehovah inspires the king’s subjects with a spirit of loyal self-devotion. Theirs is no forced unwilling service. Their alacrity recalls the days of Deborah, when the people and the governors of Israel “offered themselves willingly” to fight the battles of Jehovah (Jdg 5:2; Jdg 5:9).

The connexion of the clauses in the remainder of the verse is somewhat uncertain. It is possible, with R.V. marg., to join in the beauties of holiness, or, as it should rather be rendered, in holy adornments, with the preceding clause, and from the womb of the morning with the following clause. In this case from the womb of the morning thou hast the dew of thy youth might describe the constantly renewed youthful vigour of the king. But it is preferable, with R.V. text, to adhere to the Massoretic accentuation, and join both clauses with what follows, In holy adornments, from the womb of the morning, thou hast the dew of thy youth.

These words will then be a further description of the army mustering to march forth to battle for the king. Thy youth denotes the youthful warriors who flock with eagerness to his standard. They are clad in holy adornments, as it were an army of priests following their priestly leader. They are compared to dew; the mysterious birth of the morning, so abundant and so precious in hot Eastern countries. The comparison, however, need not be limited to a single point. It may further suggest their sudden appearance in obedience to the Divine command, their freshness, their inspiriting effect upon the king, their numbers, the glittering of their armour in the sunshine. Cp. Hosea 14:5; Isaiah 26:19; 2 Samuel 17:12; Micah 5:7, for various emblematical uses of dew. Cp. also Milton, Par. Lost, v. 744,

An host

Innumerable as the stars of night

Or stars of morning, dewdrops, which the sun

Impearls on every leaf and every flower.”

in the beauties of holiness] Rather, in holy adornments. The similar phrase in Psalm 29:2; Psalm 96:9 (= 1 Chronicles 16:29); 2 Chron. 22:21; denotes the “holy garments for glory and for beauty” in which the priests were arrayed (Exodus 28:2). Israel was “a kingdom of priests”; these warriors had in an especial manner offered themselves to fight the battles of Jehovah, and their armour was the symbol of their consecration. Those who follow the priest-king are at once priests and warriors.

The reading however is uncertain. The plural hadrç (הדרי) ‘adornments’ does not occur elsewhere, and a trifling change in a single letter gives the reading harrç (הררי); on the holy mountains (Psalm 87:1), i.e. the mountains of Zion, where the army musters. This reading is supported by Symmachus and Jerome (in montibus Sanctis), and agrees well with the figure of the dew. Cp. Psalm 133:3.

from the womb of the morning] The morning is the mother of the dew. For the personification, cp. Job 3:9; Job 38:12-13.

The rendering of this verse in the LXX deserves notice on account of the doctrinal importance attached to it by many of the Fathers who were dependent on that Version or on the Vulgate. Reading some of the words with different vowels, the LXX rendered it, “With thee is the beginning in the day of thy power, in the splendours of thy saints; from the womb before the daystar I begat thee.” The last clause was interpreted of the eternal generation of Christ, or of His birth in the early morning.

Pulpit Commentary

Verse 3. - Thy people shall be willing in the day of thy power. In the full sense of the word, Messiah can only rule over "willing" hearts. In the day of his power, his people will offer themselves gladly to be his soldiers and servants, and flock to his banner, as the Israelites to that of Deborah and Barak, when "the people willingly offered themselves" (Judges 5:2, 9; comp. Isaiah 49:18-23; Isaiah 60:1-5; Isaiah 66:19-23). In the beauties of holiness. At once warriors and saints, meet for the service of one who was at once Priest (ver. 4) and King. From the womb of the morning thou hast the dew of thy youth. This is the division of the clauses now generally adopted; but the intention of this last clause is very doubtful. Some understand it of Messiah himself, and explain, "As the dew of the morning, abundant, refreshing, spreading far and wide, miraculous, so is the might of thy perpetual youth" ('Speaker's Commentary,' vol. 4. p. 428); others, and the larger number, interpret it of Messiah's army, "As dew out el the early morning dawn, descending by a silent, mysterious birth from the star-lit heaven, so comes to Messiah his mighty host of followers" (comp. Isaiah 26:19). Psalm 110:3

Keil and Delitzsch Biblical Commentary on the Old Testament

In order that he may rule thus victoriously, it is necessary that there should be a people and an army. In accordance with this union of the thoughts which Psalm 110:3 anticipates, בּיום חילך signifies in the day of thy arriere ban, i.e., when thou callest up thy "power of an army" (2 Chronicles 26:13) to muster and go forth to battle. In this day are the people of the king willingnesses (נדבת), i.e., entirely cheerful readiness; ready for any sacrifices, they bring themselves with all that they are and have to meet him. There is no need of any compulsory, lengthy proclamation calling them out: it is no army of mercenaries, but willingly and quickly they present themselves from inward impulse (מתנדּב, Judges 5:2, Judges 5:9). The punctuation, which makes the principal caesura at חילך with Olewejored, makes the parallelism of חילך and ילדוּתך distinctly prominent. Just as the former does not signify roboris tui, so now too the latter does not, according to Ecclesiastes 11:9, signify παιδιότητός σου (Aquila), and not, as Hofmann interprets, the dew-like freshness of youthful vigour, which the morning of the great day sheds over the king. Just as גּלוּת signifies both exile and the exiled ones, so ילדוּת, like νεότης, juventus, juventa, signifies both the time and age of youth, youthfulness, and youthful, young men (the youth). Moreover one does not, after Psalm 110:3, look for any further declaration concerning the nature of the king, but of his people who place themselves at his service. The young men are likened to dew which gently descends upon the king out of the womb (uterus) of the morning-red.

(Note: The lxx renders it: ἐν ταῖς λαμπρότησι τῶν ἁγίων σου (belonging to the preceding clause), ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε (Psalt. Veron. exegennesa se; Bamberg. gegennica se). The Vulgate, following the Italic closely: in splendoribus sanctorum; ex utero ante luciferum genui te. The Fathers in some cases interpret it of the birth of the Lord at Christmas, but most of them of His antemundane birth, and accordingly Apollinaris paraphrases: γαστρὸς καρπὸς ἐμῆς πρὸ ἑωσφόρου αὐτὸς ἐτύχθης. In his own independent translation Jerome reads בהררי (as in Psalm 87:1), in montibus sanctis quasi de vulva orietur tibi ros adolescentiae tuae, as Symmachus ἐν ὄρεσιν ἁγίοις, - elsewhere, however, ἐν δόξῃ ἁγίων. The substitution is not unmeaning, since the ideas of dew and of mountains (Psalm 133:3) are easily united; but it was more important to give prominence to the holiness of the equipment than to that of the place of meeting.)

משׁחר is related to שׁחר just as מחשׁך is to חשׁך; the notion of שׁחר and חשׁך appears to be more sharply defined, and as it were apprehended more massively, in משׁחר and מחשׁך. The host of young men is likened to the dew both on account of its vigorousness and its multitude, which are like the freshness of the mountain dew and the immense number of its drops, 2 Samuel 17:12 (cf. Numbers 23:10), and on account of the silent concealment out of which it wondrously and suddenly comes to light, Micah 5:7. After not having understood "thy youth" of the youthfulness of the king, we shall now also not, with Hofmann, refer בּהדרי־קדשׁ to the king, the holy attire of his armour. הדרת קדשׁ is the vestment of the priest for performing divine service: the Levite singers went forth before the army in "holy attire" in 2 Chronicles 20:21; here, however, the people without distinction wear holy festive garments. Thus they surround the divine king as dew that is born out of the womb of the morning-red. It is a priestly people which he leads forth to holy battle, just as in Revelation 19:14 heavenly armies follow the Logos of God upon white horses, ἐνδεδυμένοι βύσσινον λευκὸν καθαρόν - a new generation, wonderful as if born out of heavenly light, numerous, fresh, and vigorous like the dew-drops, the offspring of the dawn. The thought that it is a priestly people leads over to Psalm 110:4. The king who leads this priestly people is, as we hear in Psalm 110:4, himself a priest (cohen). As has been shown by Hupfeld and Fleischer, the priest is so called as one who stands (from כּחן equals כּוּן in an intransitive signification), viz., before God (Deuteronomy 10:8, cf. Psalm 134:1; Hebrews 10:11), like נביא the spokesman, viz., of God.

(Note: The Arabic lexicographers explain Arab. kâhin by mn yqûm b-'mr 'l-rjl w-ys‛â fı̂ ḥâjth, "he who stands and does any one's business and managest his affair." That Arab. qâm, קום, and Arab. mṯl, משׁל, side by side with עמד are synonyms of בהן in this sense of standing ready for service and in an official capacity.)

To stand before God is the same as to serve Him, viz., as priest. The ruler whom the Psalm celebrates is a priest who intervenes in the reciprocal dealings between God and His people within the province of divine worship the priestly character of the people who suffer themselves to be led forth to battle and victory by him, stands in causal connection with the priestly character of this their king. He is a priest by virtue of the promise of God confirmed by an oath. The oath is not merely a pledge of the fulfilment of the promise, but also a seal of the high significance of its purport. God the absolutely truthful One (Numbers 13:19) swears - this is the highest enhancement of the נאם ה of which prophecy is capable (Amos 6:8).

He appoints the person addressed as a priest for ever "after the manner of Melchizedek" in this most solemn manner. The i of דברתי is the same ancient connecting vowel as in the מלכי of the name Melchizedek; and it has the tone, which it loses when, as in Lamentations 1:1, a tone-syllable follows. The wide-meaning על־דּברת, "in respect to, on account of," Ecclesiastes 3:18; Ecclesiastes 7:14; Ecclesiastes 8:2, is here specialized to the signification "after the manner, measure of," lxx κατὰ τὴν τάξιν. The priesthood is to be united with the kingship in him who rules out of Zion, just as it was in Melchizedek, king of Salem, and that for ever. According to De Wette, Ewald, and Hofmann, it is not any special priesthood that is meant here, but that which was bestowed directly with the kingship, consisting in the fact that the king of Israel, by reason of his office, commended his people in prayer to God and blessed them in the name of God, and also had the ordering of Jahve's sanctuary and service. Now it is true all Israel is a "kingdom of priests" (Exodus 19:6, cf. Numbers 16:3; Isaiah 61:6), and the kingly vocation in Israel must therefore also be regarded as in its way a priestly vocation. Btu this spiritual priesthood, and, if one will, this princely oversight of sacred things, needed not to come to David first of all by solemn promise; and that of Melchizedek, after which the relationship is here defined, is incongruous to him; for the king of Salem was, according to Canaanitish custom, which admitted of the union of the kingship and priesthood, really a high priest, and therefore, regarded from an Israelitish point of view, united in his own person the offices of David and of Aaron. How could David be called a priest after the manner of Melchizedek, he who had no claim upon the tithes of priests like Melchizedek, and to whom was denied the authority to offer sacrifice

(Note: G. Enjedin the Socinian (died 1597) accordingly, in referring this Psalm to David, started from the assumption that priestly functions have been granted exceptionally by God to this king as to no other, vid., the literature of the controversy to which this gave rise in Serpilius, Personalia Davidis, S. 268-274.)

inseparable from the idea of the priesthood in the Old Testament? (cf. 2 Chronicles 26:20). If David were the person addressed, the declaration would stand in antagonism with the right of Melchizedek as priest recorded in Genesis 14, which, according to the indisputable representation of the Epistle to the Hebrews, was equal in compass to the Levitico-Aaronic right, and, since "after the manner of" requires a coincident reciprocal relation, in antagonism to itself also.

(Note: Just so Kurtz, Zur Theologie der Psalmen, loc. cit. S. 523.)

One might get on more easily with Psalm 110:4 by referring the Psalm to one of the Maccabaean priest-princes (Hitzig, von Lengerke, and Olshausen); and we should then prefer to the reference to Jonathan who put on the holy stola, 1 Macc. 10:21 (so Hitzig formerly), or Alexander Jannaeus who actually bore the title king (so Hitzig now), the reference to Simon, whom the people appointed to "be their governor and high priest for ever, until there should arise a faithful prophet" (1 Macc. 14:41), after the death of Jonathan his brother - a union of the two offices which, although an irregularity, was not one, however, that was absolutely illegal. But he priesthood, which the Maccabaeans, however, possessed originally as being priests born, is promised to the person addressed here in Psalm 110:4; and even supposing that in Psalm 110:4 the emphasis lay not on a union of the priesthood with the kingship, but of the kingship with the priesthood, then the retrospective reference to it in Zechariah forbids our removing the Psalm to a so much later period. Why should we not rather be guided in our understanding of this divine utterance, which is unique in the Old Testament, by this prophet, whose prophecy in Zechariah 6:12. is the key to it? Zechariah removes the fulfilment of the Psalm out of the Old Testament present, with its blunt separation between the monarchical and hierarchical dignity, into the domain of the future, and refers it to Jahve's Branch (צמח) that is to come. He, who will build the true temple of God, satisfactorily unites in his one person the priestly with the kingly office, which were at that time assigned to Joshua the high priest and Zerubbabel the prince. Thus this Psalm was understood by the later prophecy; and in what other sense could the post-Davidic church have appropriated it as a prayer and hymn, than in the eschatological Messianic sense? but this sense is also verified as the original. David here hears that the king of the future exalted at the right hand of God, and whom he calls his Lord, is at the same time an eternal priest. And because he is both these his battle itself is a priestly royal work, and just on this account his people fighting with him also wear priestly garments.