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3 Thy people shall come ³²⁴³²⁴     “‘Thy people shall be willing in the day of thy power.’ Voluntaries, a people of voluntarinesses or of liberalities, (as Psalm 68:10;) that is, shall most freely, willingly, and liberally present themselves and their oblations to thee, as Judges 5:9; Acts 11:41 [sic]; Exodus 25:2; Romans 12:1; Psalm 48:10; 119:108; Song 6:11.” — Ainsworth. “נדבות is literally promptitudines, readinesses; so that the term being plural and abstract, may be regarded as highly emphatic, as if the Psalmist said, Thy people shall be very willing. This noun also signifies voluntary oblations. Thus Luther has rendered it by williglich opfern In this sense it is found in many passages, as Exodus 35:29; 36:3; Deuteronomy 23:24, and several other places. It will be necessary, if this meaning be assigned to it here, to supply some such verb as יביא. The Psalmist, however, is evidently speaking of a battle, and, therefore, the admission of this meaning would be incongruous ” — Phillips. “Since an army,” says Rosenmüller, “is represented in this passage as called out to a warlike expedition, we cannot understand נדבות otherwise than as signifying a prompt and willing mind, in which sense we find it, Hosea 14:5, ultro, voluntarily, of his own accord, Psalm 51:14; Judges 5:2, 9.” — Messianic Psalms, Biblical Cabinet, volume 32, page 271. 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; ³²⁵³²⁵     “I have rendered the words, ביום חילד, in the day of thy power; and I understand that day as referring to the time when, in consequence of Peter’s exhortation, three thousand persons made profession of the Christian faith.” — Dante on the Messianic Psalms, Biblical Cabinet, volume 32, page 318. With this corresponds the interpretation of Hammond: “The Messiah, in the former verses, is set upon his throne, for the exercise of his regal power, with a sword or scepter in his hand; and, as such, he is supposed to rule in the world, to go out to conquer and subdue all before him. The army which he makes use of to this end is the college of apostles, sent out to preach to all nations; and the time of their thus preaching is here called יום חילך ‘the day of his power’ or ‘forces,’ or ‘army.’” But Queen Elizabeth’s translators understood the phrase in the same sense as Calvin, rendering it, “The people shall come willingly at the time of assembling thine army.” In like manner, Rosemüller reads, “In the day of thy army; that is,” says he, “in the day when thou assemblest and leadest forth thine army. The word חיל, militia, is here used as in Deuteronomy 11:4; 2 Kings 6:15, signifying military forces.” — Ibid. volume 32, page 273. but the former is preferable, for when Christ shall wish to assemble his people, immediately they will yield a prompt obedience, without being forcibly constrained to it. Moreover, for the purpose of assuring us that this, in preference to all other kingdoms, was set apart by God for his peculiar services, it is added, the beauties or honors of holiness, thereby intimating, that all who become Christ’s subjects will not approach him as they would do an earthly king, but as they would come into the presence of God himself, their sole aim being to serve God.

Out of the womb of the morning, ³²⁶³²⁶     “Des la matrice, comme de, l’estoille du matin ” — Fr. “Out of the womb, as if from or out of the star of the morning.” etc. It would not be for edification to recount all the interpretations which have been given of this clause, for when I have established its true and natural import, it would be quite superfluous to enter upon a refutation of others. There does not, indeed, appear to me any reason to doubt that, in this place, David extols the Divine favor displayed in increasing the number of Christ’s people; and hence, in consequence of their extraordinary increase, he compares the youth or race which would be born to him to the dew. ³²⁷³²⁷     “Among the earliest Greek writers, dew seems to have been a figurative expression for the young of any animal. Thus, δροσος is used by æschylus for an unfledged bird, (Agamemn. 145;) and ἑρση, by Homer, for a young lamb or kid, (Od. 1, 222.)” — Horsley. As men are struck with astonishment at seeing the earth moistened and refreshed with dew, though its descent be imperceptible, even so, David declares that an innumerable offspring shall be born to Christ, who shall be spread over the whole earth. The youth, therefore, which, like the dew-drops, are innumerable, are here designated the dew of childhood or of youth The Hebrew term, ילדות, yalduth, is used as a collective noun, that is, a noun which does not point out a single individual only, but a community or society. ³²⁸³²⁸     “Qui ne se dit pas d’une personne seule, mais de quelque multitude et compagnie.” — Fr. Should any wish to attach a more definite and distinct signification to the term, he may do so in the following manner: That an offspring, innumerable as the dew-drops of the morning, shall issue from his womb. The testimony of experience proves that there was good reason for uttering this prediction. The multitude who, in so short a time, have been gathered together and subjected to Christ’s sway, is incredible; the more so, as this has been accomplished by the sound of the Gospel alone, and that, too, in spite of the formidable opposition of the whole world. Besides, it is not surprising that aged persons, who are recently converted to Christ, should be designated children newly born, because the spiritual birth, according to Peter, makes all the godly become as new-born babes, (1 Peter 2:2) To the same purpose are the words of Isaiah, (Isaiah 53:10,) that Christ “shall see a seed whose days shall be prolonged;” and under his reign the Church has the promise of enjoying a season of incalculable fertility. What has been said will serve to account for the appellation given to the Church or children of God. And, assuredly, it is matter of surprise that there should be any, though the number may be few, gathered out of a world lying in ruins, and inhabited by the children of wrath; and it is still more surprising, that such vast multitudes are regenerated by the Spirit of Christ and by the word. At the same time, we would do well to bear in mind, that to execute God’s commands promptly and cheerfully, and to be guided solely by his will, is the peculiar honor and privilege of his chosen; for Christ will recognize none as his people, except those who willingly take his yoke upon them, and come into his presence at the voice of his word. And that no one may imagine that eye-service is a proper discharge of his duty, the Psalmist very properly adds, that Christ will not be satisfied with mere external ceremony, but that he must be worshipped with true reverence, such as he himself instructs us to bring into the presence of God.