Worthy.Bible » Parallel » Psalms » Chapter 110 » Verse 3

Psalms 110:3 King James Version (KJV)

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.


Psalms 110:3 King James Version with Strong's Concordance (STRONG)

3 Thy people H5971 shall be willing H5071 in the day H3117 of thy power, H2428 in the beauties H1926 of holiness H6944 from the womb H7358 of the morning: H4891 thou hast the dew H2919 of thy youth. H3208


Psalms 110:3 American Standard (ASV)

3 Thy people offer themselves willingly In the day of thy power, in holy array: Out of the womb of the morning Thou hast the dew of thy youth.


Psalms 110:3 Young's Literal Translation (YLT)

3 Thy people `are' free-will gifts in the day of Thy strength, in the honours of holiness, From the womb, from the morning, Thou hast the dew of thy youth.


Psalms 110:3 Darby English Bible (DARBY)

3 Thy people shall be willing in the day of thy power, in holy splendour: from the womb of the morning [shall come] to thee the dew of thy youth.


Psalms 110:3 World English Bible (WEB)

3 Your people offer themselves willingly in the day of your power, in holy array. Out of the womb of the morning, you have the dew of your youth.


Psalms 110:3 Bible in Basic English (BBE)

3 Your people give themselves gladly in the day of your power; like the dew of the morning on the holy mountains is the army of your young men.

Cross Reference

Galatians 1:15-16 KJV

But when it pleased God, who separated me from my mother's womb, and called me by his grace, To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

2 Corinthians 8:1-3 KJV

Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves;

Romans 11:2-6 KJV

God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.

Acts 4:30-35 KJV

By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, And laid them down at the apostles' feet: and distribution was made unto every man according as he had need.

Psalms 22:27-28 KJV

All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. For the kingdom is the LORD's: and he is the governor among the nations.

Commentary on Psalms 110 Commentary Critical and Explanatory on the Whole Bible


PSALM 110

Ps 110:1-7. The explicit application of this Psalm to our Saviour, by Him (Mt 22:42-45) and by the apostles (Ac 2:34; 1Co 15:25; Heb 1:13), and their frequent reference to its language and purport (Eph 1:20-22; Php 2:9-11; Heb 10:12, 13), leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official, of David or any other descendant, to justify a reference to either, but utter severance from the royal office of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference. The Psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (Zec 6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God.

1. The Lord said—literally, "A saying of the Lord," (compare Ps 36:1), a formula, used in prophetic or other solemn or express declarations.

my Lord—That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Mt 22:44) also proves.

Sit … at my right hand—not only a mark of honor (1Ki 2:19), but also implied participation of power (Ps 45:9; Mr 16:19; Eph 1:20).

Sit—as a king (Ps 29:10), though the position rather than posture is intimated (compare Ac 7:55, 56).

until I make, &c.—The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mt 28:18) for their subjugation, will assuredly be established (1Co 15:24-28). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head.

thine enemies thy footstool—an expression taken from the custom of Eastern conquerors (compare Jos 10:24; Jud 1:7) to signify a complete subjection.

2. the rod of thy strength—the rod of correction (Isa 9:4; 10:15; Jer 48:12), by which Thy strength will be known. This is His Word of truth (Isa 2:3; 11:4), converting some and confounding others (compare 2Th 2:8).

out of Zion—or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Ps 2:6).

rule thou, &c.—over enemies now conquered.

in the midst—once set upon, as by ferocious beasts (Ps 22:16), now humbly, though reluctantly, confessed as Lord (Php 2:10, 11).

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).

4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.

after the order—(Heb 7:15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.

5. at thy right hand—as Ps 109:31, upholding and aiding, which is not inconsistent with Ps 110:1, where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God.

strike through—smite or crush.

kings—not common men, but their rulers, and so all under them (Ps 2:2, 10).

6. The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue

the head—or (as used collectively for "many") "the heads," over many lands.

wound—literally, "smite," or "crush" (compare Ps 110:5).

7. As a conqueror, "faint, yet pursuing" [Jud 8:4], He shall be refreshed by the brook in the way, and pursue to completion His divine and glorious triumphs.