Verse-by-Verse Bible Commentary
Psalms 110:7

Clarke's Commentary

Verse Psalms 110:7. He shall drink of the brook in the way — He shall have sore travail, and but little ease and refreshment: but he shall still go on from conquering to conquer.

Therefore shall he lift up the head. — Or his head. He shall succeed in all his enterprises, and at last be peaceably settled in his ample dominions.

But these verses, as well as the former, may be applied to our Lord. The fifth verse may be an address to Jehovah: Adonai at thy right hand, O Jehovah, shall smite kings - bring down all powers hostile to his empire, in the day of his wrath - when, after having borne long, he arises and shakes terribly the rulers of the earth.

Psalms 110:6. He shall judge, give laws, among the heathen - send his Gospel to the whole Gentile world. He shall fill the field of battle with the dead bodies of the slain, who had resisted his empire, and would not have him to reign over them.

He shall wound the heads over many countries. - This must be spoken against some person possessing a very extensive sway. Perhaps Antichrist is meant; he who has so many countries under his spiritual domination. Christ shall destroy every person, and every thing, which opposes the universal spread of his own empire. He will be a King, as well as a Priest for ever.

Psalms 110:7. He shall drink of the brook - he shall suffer sorely, and even die in the struggle: but in that death his enemies shall all perish; and he shall lift up the head - he shall rise again from the dead, possessing all power in heaven and earth, ascend to the throne of glory, and reign till time shall be no more. He must suffer and die, in order to have the triumphs already mentioned.

While all have acknowledged that this Psalm is of the utmost importance, and that it speaks of Christ's priesthood and victories, it is amazing how various the interpretations are which are given of different passages. I have endeavoured to give the general sense in the preceding notes, and to explain all the particular expressions that have been thought most difficult: and by giving the various readings from the MSS., have left it to the learned reader to make farther improvements.

It has, however, long appeared to me that there is a key by which all the difficulties in the Psalm may be unlocked. As this has not been suggested by any other, as far as I know, I shall without apology lay it before the reader: -

The hundred and tenth Psalm is a WAR SONG, and every phrase and term in it is MILITARY.

1. In the first place may be considered here the proclamation of the Divine purpose relative to the sacerdotal, prophetic, and regal offices of the LORD JESUS CHRIST: "Jehovah said unto my Lord, SIT THOU ON MY RIGHT HAND."

2. A grievous battle, and consequent victory over the enemy, foretold: I WILL MAKE THINE ENEMIES THE FOOTSTOOL TO THY FEET, Psalms 110:1.

3. The ensign displayed: "THE LORD SHALL SEND FORTH THE ROD OF THY STRENGTH; the pole on which the banner shall be displayed, at the head of his strength - his numerous and powerful forces.

4. The inscription, device, or motto on this ensign: "RULE THOU IN THE MIDST OF THINE ENEMIES," Psalms 110:2.

5. The muster of the troops. A host of bold, spirited volunteers; not mercenaries, neither kidnapped nor impressed; but עם נדבות am nedaboth, a volunteer people; high-born, loyal subjects; veteran soldiers; every man bringing gifts to his General and King.

6. The regimentals or uniform in which they shall appear: "THE BEAUTIES OF HOLINESS; הדרי קדש hadrey kodesh, the splendid garments of holiness. The apparel showing the richness of the King, and the worth and order of the soldiers; every man being determined to do his duty, and feeling assured of conquest. The Lacedaemonian soldiers were clothed in scarlet; and never went to battle without crowns and garlands upon their heads, being always sure of victory. Potter's Ant., vol. ii., p. 55.

7. The number of the troops: THEY SHALL BE AS THE DROPS OF DEW AT BREAK OF DAY: - innumerable; and this shall be in consequence ילדתך yalduthecha, of thy nativity - the manifestation of Jesus. THOU shalt be born unto men; THEY shall be born of thy Spirit, Psalms 110:3.

8. The title of the commander: "THOU ART A PRIEST," כהן cohen, a Priest and a Prince. So was Agamemnon in Homer, and AEneas in Virgil. Both were princes; both were priests and both were heroes.

9. The perpetuity of this office: "FOR EVER;" לעולם leolam, for futurity - for all time - till the earth and the heavens are no more.

10. The resolution of setting up such a Priest and King, and levying such an army: ACCORDING TO THE ORDER OF MELCHIZEDEK. The Commander, muster, and establishment of the corps shall be according to the plan of that ancient king and priest; or, translating the words literally, על דברתי מלכי צדק al dabarti malki tsedek, all shall be executed as I have spoken to my righteous king; I have sworn, and will not change my purpose. All my purposes shall be fulfilled. This speaking may refer to the purpose, Psalms 110:1, confirmed by an oath, Psalms 110:4.

11. Victory gained: ADONAI AT THY RIGHT HAND HATH TRANSFIXED (מחץ machats) KINGS IN THE DAY OF HIS WRATH, i.e., of battle and victory. Jesus, the Almighty King and Conqueror, fights and gains his battles, while sitting at the right hand of the Majesty on high, Psalms 110:5.

12. Judgment instituted and executed: "HE SHALL JUDGE AMONG THE HEATHEN," בגים baggoyim, among the nations. He shall bring forth, judge, and condemn his enemies; and he shall fill pits with the bodies of executed criminals, Psalms 110:6.

13. False religion, supporting itself by the secular arm, under the name of true religion, shall be destroyed. מחץ ראש על ארץ רבה machats rosh al erets rabbah; "He smites the head that is over an extensive land" or country. The priesthood that is not according to the order of Melchizedek shall be destroyed; and all government that is not according to him who is the eternal King and Priest, shall be brought down and annihilated. Who is this great HEAD? this usurping power? this antichristian authority? Let the Italian archbishop answer, Psalms 110:6.

14. Refreshment and rest, the fruits of the victories which have been gained: "HE SHALL DRINK OF THE BROOK IN THE WAY; THEREFORE, SHALL HE LIFT UP THE HEAD." He and his victorious army, having defeated and pursued his enemies, and being spent with fatigue and thirst, are refreshed by drinking from a rivulet providentially met with in the way. But the rout being now complete and final,

15. The emperor is proclaimed and triumphs: God lifts up the HEAD, - ראש rosh, the CHIEF, the CAPTAIN; as the word often means. Jesus, the Captain of our salvation, has a complete triumph; eternal peace and tranquillity are established. The Messiah is all in all - the last enemy, Death, is destroyed. Jesus, having overcome, has sat down with the Father upon his throne; and his soldiers, having also overcome through the blood of the Lamb, seated with him on the same throne, are for ever with the Lord. They see him as he is; and eternally contemplate and enjoy his glory: -

"Far from a world of grief and sin,

With God eternally shut in." Hallelujah! The Lord God Omnipotent reigneth! Amen, Amen.

ANALYSIS OF THE ONE HUNDRED AND TENTH PSALM

This Psalm is short in appearance, but deep and copious in mysteries. The subject, without doubt, is Christ; since both St. Peter (Acts 2:34) and St. Paul (Hebrews 1:13) expound it of Christ; and in Matthew 22:44, Christ applies it to himself.

In this Psalm Christ is described as a Priest and a King.

I. Christ's kingdom, in the three first verses.

II. His priesthood, from the fourth to the seventh.

I. In reference to his kingdom the prophet acquaints us, 1. With his person; 2. With his power, and the acquisition of it; 3. The continuance of it; 4. The execution of it - First, Over his enemies; Secondly, Over his own people, which is the sum of the three first verses.

1. The person who was to reign was David's Lord; his son according to the flesh, but his Lord as equal to God; Philippians 2:6-7. As made flesh, and born of a virgin, the son of David; but as Immanuel, the Lord of David, which the Jews not understanding could not reply to Christ's question, Matthew 22:45.

2. As to his power, the Author of it was God: "The Lord said to my Lord," c. Decreed it from everlasting. And again, "The Seed of the woman," c.

3. And of his kingdom. He took possession, when the Lord said unto him, "Sit thou on my right hand." Christ, as the Son of God, was ever at God's right hand, equal to him in might and majesty but, as man, was exalted to honour, not before his glorious ascension, Acts 2:34 Ephesians 1:20; Philippians 2:9.

4. For the continuance of it. It is to be UNTIL, which notes, not a portion of time, but a perpetuity. "Sit TILL I make, c. Sit at God's right hand, that is, in power and glory, till he shall say to all the wicked, "Depart from me," Matthew 25:41, but not so as to be then dethroned. But when once all his enemies shall be made his footstool, then he shall visibly rule, "sitting at his Father's right hand for evermore" go on to reign, neither desist to propagate and enlarge thy kingdom, till all men bow the knee to thy name, till all opponents be overthrown.

The beginning of this kingdom was in Zion: "The Lord shall send." c.

1. The rod of his power was his sceptre that is, "His word, the Gospel, the wisdom of God," 1 Thessalonians 2:13; "The sword of the Spirit," Ephesians 6:17; "The mighty power of God," c., Romans 1:16.

2. And this was to be sent out of Zion, Isaiah 2:3. "It behoved Christ to suffer," c., Luke 24:46. The sound of the apostle's words went into all lands but Zion must first hear, Acts 13:46.

And now the prophet comes to the execution of his power: "Rule thou in the midst," c. Converting all such as believe his Gospel, and confounding those who will not have him to reign over them. Now these enemies are the most in number for the Church however greatly increased, is still surrounded by Turks, Jews, c. Rule thou be thou Ruler go on, and set up thy standard universally; for believers are easily dealt with; they love thy government.

1. "For thy people shall be willing." Not forced by compulsion; "they shall flow together as water," Isaiah 2:3.

2. But not before thy grace has brought down their hearts: "In the day of thy power," that is, in the days of thy solemn assemblies, when the Gospel light shall be sent forth, and the apostles and messengers go abroad to preach thy truth.

3. The third quality of this good people is, "that they be holy." For some read the words thus: "They shall offer freewill-offerings with a holy worship." Our last translators point it, "Thy people shall be willing in the day of thy power." Here they pause, and read on thus: "In the beauty of holiness from the womb of the morning." The Vulgate, In splendoribus sanctorum, "In the splendour of the saints," and stops there; but let the reading be as it will, all expositors are agreed that holiness must be the ornament of Christ's Church: -

4. Which sanctity these good people have not from themselves, but by the influence of the Holy Spirit, for "they shall worship in the beauty," c. This is a very difficult place, and the rendering of it is so various, so perplexed by the several modes of pointing it, that the difficulty is increased. But see the notes. The fathers expound this passage of Christ himself, and the later divines, of his people, which is most probable. By their youth they understand their regeneration by the dews, the graces bestowed on them; which come immediately from God. The prophet phrases it, "From the womb of the morning." As if the Holy Ghost had said, "The preaching of thy word shall bring forth a great and good people, plentiful as the drops of the morning dew. As the secret and refreshing dews come from heaven to refresh the earth, so thy power, regenerating the hearts of men by the secret operation of thy Holy Spirit, shall produce an immortal seed, children begotten to God. 'Thou hast the dew,' the grace of God, to beautify thy youth, and to make them holy by the direct influence of thy Spirit, to produce entire regeneration."

II. The prophet, having foretold Christ's kingdom, now predicts his priesthood, under which his prophetical office may be implied. That Messiah was to be a priest at his coming, God sware: -

1. "The Lord sware." His word of assurance was given with his oath. In the priesthood of Christ lies the main weight of our redemption; therefore God swears that he shall be a priest to offer himself, and to intercede for us, without which he had in vain been our Prophet and our King.

2. "And will not repent." This is also added for our greater assurance. God is sometimes represented as repenting, as in the case of Nineveh; but now that he was to save the world by this Priest, his Son, he takes an oath to do it, and he will not repent. His sentence for judgment is ever conditional; but his decree for mercy is absolute. "He will not repent," c.

The matter of the oath follows: "Thou art a priest for ever, after the order of Melchizedek."

1. Thou is emphatical: Thou - David's Lord, art a Priest, and none such a Priest as thou.

2. Art for this priest was the I am; therefore, justly said, Thou art.

3. A Priest; whose office the apostle describes, Hebrews 5:1.

4. For ever - Not as Aaron and his successors, who were priests, c., Hebrews 7:23-24.

5. After the order - The right, the law, the custom, the rites. See the notes.

6. Of Melchizedek. - Which is opposed to the order of Aaron. He was not then to be a priest after the order of Aaron but by a former and higher order.

The difference lies in this: -

1. In the constitution of him to the priesthood. He was made with an oath and so were not any of Aaron's order, Hebrews 7:20-21.

2. In the succession. In Aaron's priesthood, the high priest, being mortal, died, and another succeeded; but this priest, as Melchizedek, "had neither beginning of days nor end of life," Hebrews 7:3.

3. Melchizedek was priest and king: so was Christ. Aaron was only a priest.

4. "Aaron and his sons offered up oxen," c., Leviticus 16:6. "But Christ, being holy," c., offered no sacrifice for himself, but for our sins, Isaiah 53:9.

5. "Aaron was a local priest but Christ an universal priest," John 4:22.

6. "Aaron was anointed with material oil Christ, with the Holy Ghost," Luke 4:18; Luke 4:21.

7. "Aaron's priesthood was temporary; Christ's for ever."

A priest is to be, -

1. A person taken from among men, but select, fit for the office; thus was Christ a perfect man.

2. A priest must be ordained by God: "For no man," c. "So Christ glorified not himself to be made a high priest." "Thou art my Son," c.

3. The high priest was ordained of men in things pertaining to God, to be their advocate, mediator, interpreter, and reconciler, in all those things in which men make their addresses to God, or God is to signify his will to them and so was Christ, for he is the Advocate, the Mediator for his people he reconciles them to God, he interprets his will to us by preaching his Gospel to the poor.

4. The high priest was ordained that he might offer gifts and sacrifices for sin. Their sacrifices were the blood of bulls, c. but Christ was most infinitely precious, even his own blood, Ephesians 5:2; Hebrews 9:26; Hebrews 10:10-12.

5. The high priest must have compassion on the ignorant, and those who are out of the way; such was Christ: "For we have not," c., Hebrews 4:15.

6. Lastly, the high priest was compassed with infirmities and so was Christ: "In all things it became him," c. "He took our infirmities," c.

It remains now to show, -

1. How he is "a priest for ever?"

2. How a priest "after the order of Melchizedek?"

He is "a priest for ever," in respect to his person, office, and effect.

1. In respect of his person and office. For he succeeded no priest, his vocation being immediate. Neither is any to succeed him in this priesthood "for he lives for ever," and therefore needs not, as the priests under the old law, any successor to continue his priesthood.

2. A priest he is for ever in respect of the effect: because by that sacrifice which he once offered on the cross he purchased the inestimable effects of redemption and eternal salvation, in which sense the priesthood is eternal.

"That Christ is a priest for ever" is evident but it remains to be shown how he is a priest after the order - the rite, the manner, the word, and power given and prescribed to Melchizedek.

1. This Melchizedek was king of Salem, and priest of the most high God, Genesis 14:18; so was Christ a King of Jerusalem above, God's own city, and a priest, "offering himself a sacrifice for sin."

2. Melchizedek is by interpretation king of righteousness; so is Christ the Lord our righteousness, Jeremiah 23:6; 1 Corinthians 1:30.

3. Melchizedek is king of Salem, i.e., peace; so Christ is the Prince of peace, Isaiah 9:6.

4. "Melchizedek was without father or mother;" so was this our priest, as revealed by God to us, "without beginning of days or end of life," as touching his Godhead.

5. "Melchizedek blessed Abraham;" so Christ us "in turning every one of us away from his iniquities."

6. "Melchizedek brought forth bread and wine to refresh Abraham's army;" so Christ instituted the sacrament, set forth in bread and wine, to refresh the hungry and thirsty souls of his genuine followers.

After the prophet had said "that the Messiah shall be a priest," c., he intimates in this verse that, notwithstanding all opposition that shall be made against him, yet his priesthood should be eternal for,

1. "The Lord is on thy right hand." Giving thee power in defence of his Church.

2. "And this thy Lord shall strike through kings," c. The greatest of thy enemies.

3. "In the day of his wrath." For such a day there is, and it will come, when the proudest tyrant shall not escape.

In the following verse Christ is described as a valiant conqueror.

1. "He shall rule and judge." Not only the Jews, but all people.

2. "He shall fill the places," c. Make such a slaughter among his enemies, as enraged soldiers do in the storming of a city, when they fill the trenches with the dead bodies.

"He shall wound the heads," &c. Even kings and monarchs, those in the greatest power and authority.

The prophet, through the whole of the Psalm, had spoken of Christ's exaltation: that he was set at God's right hand by oath was made a priest and that, in defence of his kingdom and priesthood, he would subdue, conquer, and break to pieces his enemies. In this last verse he tells us by what means he came to this honour: his cross was the way to the crown; his passion and humiliation, to his exaltation: "He," saith David, "shall drink of the brook by the way; therefore, shall he lift up his head;" as if he had said, with the apostle: "He humbled himself, and became obedient to death," c.

1. "He shall drink." To drink, is to be afflicted, Jeremiah 49:12.

2. "He shall drink of the brook," נחל nachal, of the torrent and that is more than of the cup, for a cup contains but a certain portion of sorrows, but a torrent, a whole flood of miseries. In a cup, that which is drunk may be clear and clean; but in a torrent, a man can expect nothing but muddy and troubled water. Thus the prophet intimates here that the drink offered him should be much and troubled. And in his passion he descended into the depth of the torrent, and drank deep of it.

3. "In the way." On his journey that preceded his resurrection and ascension.

But claritas humilitatis praemium, "glory is the reward of humility." Because he thus humbled himself and willingly underwent his death and passion, for the glory of his Father, and the salvation of man; therefore shall God "lift up his head." He shall ascend into heaven; sit on his right hand, and be constituted the Judge of quick and dead. He shall rise from the dead and have all power committed to him in heaven and earth.

Bridgeway Bible Commentary

Psalms 110:0 The ideal priest-king

Melchizedek was priest-king of the Canaanite city-state of Salem, later known as Jerusalem. He was a man so pure and upright that he was called king of peace, king of righteousness and priest of the Most High God (Hebrews 7:1-10). He first appears in the biblical record when he met and blessed Abraham, who was returning after a victory over some raiders. Abraham refused to take any reward from those who benefited from the victory, but instead made offerings to God’s priest. In this way he acknow ledged that God was sovereign ruler in human affairs (Genesis 14:1-24).

When David conquered Jerusalem and set up his throne there, he became heir to Melchizedek as Jerusalem’s ideal priest-king. (The Melchizedek kind of priesthood was distinct from the Aaronic kind of priesthood.) As God’s representative, David also was to be king of peace, king of righteousness and priest of the Most High God. It seems that David wrote this psalm to be sung by the temple singers to celebrate the establishment of his throne in Jerusalem (2 Samuel 5:6-12).

To David it seems that, with his conquest of Jerusalem, God has given him victory over all his enemies and invited him to sit in the place of supreme power (1). From Mount Zion in Jerusalem, David rules his people and conquers his foes (2). The people willingly offer themselves to the king for his service in spreading his rule throughout the land. An army of young men with the life-giving freshness of dew and the strength of youth present themselves to the king (3). Just as the authority of Melchizedek, God’s representative, had no historical or national limits, so David’s authority in the name of God is limitless, in time and extent (4). God will lead his king to universal conquest and rule (5-6). He will refresh him by renewing his vigour continually, till he stands victorious, master of all (7).

It becomes clear as we read the psalm that David was but a very faint picture of the universal priest-king. Jews in later times interpreted the psalm as applying to the Messiah, and Jesus agreed that this was a correct application (Matthew 22:42-45; see also Matthew 26:64; Acts 2:34-35; Hebrews 1:3,Hebrews 1:13). The Melchizedek priesthood that David inherited was a priesthood in name only, a mere title to add to the other titles held by the Israelite king. Jesus Christ’s priesthood after the order of Melchizedek is complete and never-ending (Hebrews 5:6; Hebrews 7:1-28). His final conquest and royal rule will be universal (1 Corinthians 15:24-25; Revelation 19:11-6).

Coffman's Commentaries on the Bible

"He will drink of the brook in the way: Therefore will he lift up the head."

This verse is for the purpose of indicating the humanity of the Messiah. Just as in Isaiah, where Immanuel (The Messiah) is revealed as a member of the Godhead by his name (Immanuel), and then his humanity is stressed by the fact of his eating butter and honey (Isaiah 7:14-15), here we have a glimpse of the same thing. This great Judge of all men and all nations, "in the way," that is, the way of his earthly ministry, which is literally "on the way" to the Judgment Day, he shall (as an ordinary man) quench his thirst with water.

"Therefore will he lift up the head." This is a reference to the kind and healing character of the Messiah during his earthly ministry. It stands here in contrast with our Lord's "striking through the head" with death, mentioned in the preceding verse.

This is one of the most wonderful psalms in the whole Psalter. It provides a description of the Coming Messiah that deserves to stand alongside the most eloquent prophecies of the Son of God in the entire Bible.

Barnes' Notes on the Whole Bible

He shall drink of the brook in the way - The design here seems to be to represent the Messiah as a victorious king and conqueror pursuing his enemies. In the previous verse the psalmist had represented him under the image of one engaged in battle, and slaying his enemies with a great slaughter. He here represents him as pursuing those who should escape from the battle, and as pursuing them without fainting or exhaustion. He is like one who finds abundant springs and streams of water in his journeyings; who refreshes himself at those fountains and streams; who, therefore, is not faint and weary. He pursues his foes vigorously and with success.

Therefore shall he lift up the head - Therefore shall he triumph, or be successful. The head falls when we are faint and exhausted, when we are disappointed and are ashamed, when we are conscious of guilt. It is lifted up in conscious rectitude, in success and triumph, in the exuberance of hope. The idea here is, that the Messiah would be triumphant. He would achieve the victory over all his foes; he would pursue, without exhaustion, his flying enemies, and he would return from the conquest joyous, exulting, triumphant. All this is under the image of a victorious hero; all this will be accomplished in the conquest of the world by the Gospel; in the subduing of the foes of God; in the final scene when the Redeemer shall deliver up the kingdom to God. 1 Corinthians 15:24-28.

Calvin's Commentary on the Bible

7He shall drink Not a few interpreters, in my opinion, expound this verse in a very harsh manner: that the carnage would be so great, as to cause the blood of the slain to flow in torrents, out of which Christ, the Conqueror, might drink till he was satiated. ⁽³³²⁾ Akin to this is the exposition of those who would have it to be a figurative representation of misery and grief, and thus descriptive of the many afflictions to which Christ was liable during this transitory life. The similitude seems rather to be drawn from the conduct of brave and powerful generals, who, when in hot pursuit of the enemy, do not suffer themselves to be diverted from their purpose by attending to luxuries; but, without kneeling down, are content to quench their thirst by drinking of the stream which they are passing. It was in this way that Gideon found out the brave and warlike soldiers; regarding such as kneeled down to drink as destitute of courage, he sent them back to their homes, Judges 7:5. It therefore appears to me that David figuratively attributes military prowess to Christ, declaring that he would not take time to refresh himself, but would hastily drink of the river which might come in his way. ⁽³³³⁾ This is designed to strike his enemies with terror, intimating to them the rapid approach of impending destruction. Should any one be disposed to ask, Where then is that spirit of meekness and gentleness with which the Scripture elsewhere informs us he shall be endued? Isaiah 42:2; I answer, that, as a shepherd is gentle towards his flock, but fierce and formidable towards wolves and thieves; in like manner, Christ is kind and gentle towards those who commit themselves to his care, while they who wilfully and obstinately reject his yoke, shall feel with what awful and terrible power he is armed. In Psalms 2:9, we saw that he had in his hand an iron scepter, by which he will beat down all the obduracy of his enemies; and, accordingly, he is here said to assume the aspect of cruelty, with the view of taking vengeance upon them. Wherefore it becomes us carefully to refrain from provoking his wrath against us by a stiff-necked and rebellious spirit, when he is tenderly and sweetly inviting us to come to him.

(332) This opinion is held by Michaelis and Doederlein. But although a fearful carnage of God’s and his people’s enemies is sometimes poetically described by His arrows being made drunk with blood, Deuteronomy 32:42; and as producing a stream of blood, in which his people, victorious over them, might dip or wash their feet, as in Psalms 68:24; yet neither He nor they are said to drink such blood. There is a great difference between this latter and the two preceding metaphors; and we cannot think that the idea of drinking human blood, much less of making God drink it, would have entered the mind of any Israelite. The idea is abhorrent to human nature, and must have appeared particularly shocking to the Jews, who were strictly prohibited by the laws of Moses from eating even the blood of beasts.

(333) Similar is the opinion of Grotius. He regards the words as containing a description of a strenuous and active warrior, whom no obstacle can prevent from prosecuting victory with the utmost ardor; “Who,” to use his own language, “when pursuing the enemy, does not seek for places of entertainment, that he may refresh himself with wine, but is contented with water, which he takes hastily in passing; and whenever he can find it, not only from a river, but from a torrent.” “Schnurrer,” says Rosemüller, “seems to have perceived the true meaning of the verse, which he gives in the following words: — ‘Though fatigued with the slaughter of his enemies, yet will he not desist; but, having refreshed himself with water taken from the nearest stream, will exert his renovated strength in the pursuit of the routed foe.’” — Messianic Psalms, page 284.

Smith's Bible Commentary

Psalms 110:1-7 :

The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool ( Psalms 110:1 ).

This immediately gives to us the indication that this is one of those Messianic psalms. Or a psalm concerning the Messiah that has its fulfillment in Jesus Christ. And this first verse of the psalm is quoted in Hebrews as referring to Jesus Christ. "As the Lord said unto my Lord," or Yahweh said unto my Lord, Adonai, "Sit Thou at My right hand, until I make Thine enemies Thy footstool." Jesus is now sitting at the right hand of the Father in glory. And God is coming to judge the earth, to put down all of the enemies of Jesus Christ, to bring all things in subjection unto Him. And by the time the Great Tribulation is over, the nations will have been subdued and will be brought in subjection unto Jesus Christ who shall come to reign. But the Father said, or, "The Lord said unto my Lord, 'Sit Thou at My right hand, until I make Thine enemies Thy footstool."

So the writer of the Hebrews said, "God hath put all things in subjection unto Him, but we do not yet see all things in subjection" ( Hebrews 2:8 ). It hasn't yet come; yet it shall. But we see Jesus.

The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 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. The LORD hath sworn, and he will not change, Thou art a priest for ever after the order of Melchizedek ( Psalms 110:2-4 ).

Now here in this prophetic psalm is an interesting little shot. It takes us immediately back to the time of Abraham, who when five kings had gotten together and came down and captured four cities and took slaves and the loot from Sodom. And Abraham heard of it and his nephew Lot was there in Sodom. And so he gathered the servants of his own house, armed them, and they took out after this confederacy of kings. They caught up with them, and Abraham and his servants destroyed them and got back Lot and all of the captives, and all of the loot that these kings had taken.

Now as Abraham with his servants was coming back victorious, as they came near Jerusalem, the priest of the most high God in Jerusalem came out to meet Abraham with bread and wine. And Abraham gave to him a tenth of all that he had; that is, of the spoils that he had taken. Abraham paid tithes unto him. The priest was named Melchizedek. He had a second name, the King of Peace.

Now Abraham, the father of the nation; Abraham, the father of the faithful, those who will believe, in paying tithes to Melchizedek and receiving from Melchizedek a blessing, is showing that Melchizedek is actually one step above Abraham. For the lesser receives the blessing from the greater. And receiving the blessing from Melchizedek, the King of Peace, and paying tithes unto him, he was doing homage unto Melchizedek, known as the priest of the most high God.

Now Abraham had a son, Isaac, who had a son Jacob, who had twelve sons; one named Levi that was ordained by God to be the priestly tribe in Israel. And the family of Moses, Aaron, were chosen to be a high priest from the family of Aaron. Now Jesus, when He came, became the great High Priest unto God. For the duty of the priest was always twofold. The priest would appear before God for the people because the people themselves could not approach the holy, righteous God. It was necessary that they come to the priest who was a mediator, and the priest would go to God for the people. And then, having gone to God for the people, he would come out to the people and speak to them for God. And so God said unto Aaron, "And when you go forth and put My name upon the people, put My name on the people thus, 'The Lord bless thee, and keep thee: the Lord cause His face to shine upon thee, and give thee peace" ( Numbers 6:23-26 ). So he represented God to the people, but he represented the people to God, so he was a mediator.

Now in the New Testament, we have a new mediator, not a son of Levi. But He became the great high priest who went before God to represent us and who comes to us to represent the Father. But a Jew would immediately object to Jesus receiving the title of the great High Priest. For a Jew would say, "How can Jesus be a great high priest when He comes from the tribe of Judah? The Bible doesn't say anything about Judah being the priesthood, but speaks of Levi and the priesthood in Levi. Therefore, how can Jesus be the high priest coming from the tribe of Judah?" And this is how that difficulty is solved.

Even in the scripture itself, even in prophecy, God threw this in to the mind of the psalmist. As he's writing this psalm, God threw it in in order that there might be the basis for the high priesthood of Jesus. "For thou has sworn, and will not repent," "I have sworn and not will not repent," or, "The Lord has sworn, will not repent, 'Thou art a priest forever after,'" not the Aaronic order, or the Levitical order, but after "the order of Melchizedek." An order of priesthood which actually precedes the order of Levi and is superior to the order of Levi in that the father of Levi paid tithes and did homage unto Melchizedek.

So it is actually a superior order of priesthood, the priesthood of Melchizedek, to whom Abraham paid tithes and did homage. Therefore, Christ, a priest forever after the order of Melchizedek.

Now, there are certain Bible scholars that believe that Melchizedek was actually none other than Jesus Christ in what is known as the theophany, the appearance of God in the Old Testament.

In the gospel of John, Jesus is having sort of an argument with the Pharisees concerning Abraham. And Jesus is talking about His Father being God. And they said, "We have Abraham as our father." And Jesus said, "If you had Abraham as your father, then you would believe in Me. For Abraham rejoiced to see My day." And they said, "Come on, who are you trying to kid? You're not fifty years old. What do you mean Abraham saw you?" And Jesus said, "Before Abraham was, I am" ( John 8:56-58 ).

But scholars believe that the reference to Abraham seeing or rejoicing to see My day is a reference to Melchizedek, when Abraham paid tithes unto him. So it is a very interesting verse that God has inserted here. We go back to Genesis, but we also go on to the book of Hebrews where this is used as the argument to the Jews to point out how that Christ can be our great High Priest, not after the Levitical order, but after the order of Melchizedek, a different order of priesthood. And showing that God had declared it, "The Lord hath sworn, and will not repent, 'Thou art a priest for ever after the order of Melchizedek.'"

The Lord at thy right hand shall strike through the kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies ( Psalms 110:5-6 );

Of course, this is talking now about the great judgment of God that is coming as He strikes through the kings in the day of His wrath. The day of God's wrath is come. Great Tribulation. "He will judge among the heathen, He shall fill the places with dead bodies." As the blood will flow to the horses' bridle throughout the whole valley of Megiddo.

he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head ( Psalms 110:6-7 ). "

Dr. Constable's Expository Notes

Psalms 110

This is a prophetic messianic royal psalm that describes a descendant of David who would not only be his son but his Lord. [Note: See Chisholm, "A Theology . . .," pp. 271-73, for further discussion of this psalm’s classification in the light of the New Testament’s use of it. See also Waltke, pp. 887-96, for discussion of messianism, and the Messiah and the New Testament.] This descendant would be both a king and a priest. David was a prophet, and in this psalm he revealed new information from God concerning the future. Such a prophetic message is an oracle.

There has been much speculation about the historical situation that formed the basis for what the psalmist wrote in this psalm. [Note: Elliott E. Johnson summarized 10 situations that various writers have suggested in "Hermeneutical Principles and the Interpretation of Psalms 110," Bibliotheca Sacra 149:596 (October-December 1992):430.] It is presently unknown, though David wrote it (cf. Mark 12:36). One view is as follows:

"David prophetically spoke the psalm to his ’lord,’ Solomon, when Solomon ascended to the Davidic throne in 971 B.C." [Note: Herbert W. Bateman IV, "Psalms 110:1 and the New Testament," Bibliotheca Sacra 149:596 (October-December 1992):453.]

This writer concluded that the New Testament applied this psalm to Jesus Christ. The traditional Christian interpretation is that David wrote that God the Father spoke prophetically to His messianic Lord (i.e., His Son).

More important than this psalm’s original historical context is its prophetic significance. The New Testament contains more references to this psalm than to any other chapter in the Old Testament (cf. Matthew 22:44; Matthew 26:64; Mark 12:36; Mark 14:62; Mark 16:19; Luke 20:42-44; Luke 22:69; Acts 2:34-35; Romans 8:34; 1 Corinthians 15:25; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 1:13; Hebrews 5:6; Hebrews 7:17; Hebrews 7:21; Hebrews 8:1; Hebrews 10:12-13; Hebrews 12:2). David Hay found 33 quotations of and allusions to the first four verses in the New Testament. [Note: David M. Hay, Glory at the Right Hand: Psalms 110 in Early Christianity.]

"Psalms 110 is the linchpin psalm of the first seven psalms of Book Five of the Psalter. Besides occuring [sic] in the middle of the seven psalms (Psalms 107-113), Psalms 110 joins two different groups of psalms together. Psalms 107-109 express anguished pleas for deliverance; Psalms 111-113 overflow with praise for Yahweh. Psalms 110, the connecting psalm, reveals that the Messiah is both a King and a Priest who gives victory to His people . . . Thus because God more than meets the grief-stricken cries of His people, He is to be praised." [Note: Barry C. Davis, "Is Psalms 110 a Messianic Psalm?" Bibliotheca Sacra 157:626 (April-June 2000):168.]

Dr. Constable's Expository Notes

3. The victory of Messiah 110:5-7

Messiah’s victory over His enemies will be great. David saw Messiah presently seated at God the Father’s right hand (cf. Hebrews 8:1; Hebrews 10:12). In the future He will wage war (cf. Joel 3:2; Joel 3:11-14; Revelation 16:16; Revelation 19:13-15). Messiah drinking by a brook pictures Him renewing His strength. Yahweh will exalt Messiah because of His victorious conquest. [Note: See Allen, Rediscovering Prophecy, pp. 173-94.]

Later revelation helps us understand that Messiah will come back to the earth with His saints; He will not wage this particular war from heaven (Zechariah 14:4; Revelation 19). He will fight against the nations that oppose Him at the end of the Tribulation. This is the battle of Armageddon (Daniel 11:36-45; Revelation 19:17-19). Following victory in that battle He will rule on the earth for 1,000 years (Revelation 20:1-10).

The Epistle to the Hebrews expounds this psalm. It clarifies especially how Jesus Christ fulfilled what David prophesied here about Messiah being a king-priest (Hebrews 7:1 to Hebrews 10:18; cf. Zechariah 6:12-13). [Note: On the subject of David and Solomon functioning as both a king and a priest, see 2 Samuel 6:14, 17-18; 1 Kings 8:14, 55, 62-64; and Merrill, "Psalms," p. 186.]

Gill's Exposition of the Whole Bible

He shall drink of the brook in the way,.... This some understand of the sufferings of Christ, compared to a brook, a flow of waters, because of the abundance of them, as in Psalms 69:1, his partaking of which is sometimes expressed by drinking,

Matthew 20:22 and this was in the way of working out the salvation of his people, and in his own way to glory, Luke 24:26. If this is the sense, there may be some allusion to the black brook Kidron; over which David, the type of Christ, passed when in distress; and over which Christ himself went into the garden, where his sorrows began, 2 Samuel 15:23, but seeing this clause stands surrounded with others, which only speak of his victories, triumph, and exaltation, it seems to require a sense agreeable to them; wherefore those interpreters seem nearer to the truth of the text, who explain it of Christ's victory over all enemies, sin, Satan, the world, and death; and illustrate it by the passage in Numbers 23:24, "he shall drink of the blood of the slain"; with which compare Isaiah 63:1. Others think the allusion is to the eagerness of a general pursuing a routed army, and pushing on his conquest; who, though almost choked with thirst, yet will not stop to refresh himself; but meeting with a brook or rivulet of water by the way, takes a draught of it, and hastens his pursuit of the enemy: and so this is expressive of, the eagerness of Christ to finish the great work of man's salvation, and the conquest of all his and their enemies; see Luke 2:49. But I think the clause is rather expressive of the solace, joy, and comfort, which Christ, as man, has in the presence of God, and at his right hand, having finished the work of our salvation; then he drank to his refreshment of the river of divine pleasure, when God showed him the path of life, and raised him from the dead, and gave him glory, and introduced him into his presence; where are fulness of joy, and pleasures for evermore, Psalms 16:11.

Therefore shall he lift up the head; as he did at his resurrection; he bowed it when he died, he lifted it up when he rose again, and so when he ascended on high to his God and Father; when he took his place at his right hand; where his head is lifted up above his enemies, and where he is exalted above angels, principalities, and powers, and where he must reign till all enemies are put under his feet. Or, "so shall he lift up his head", as Noldius d renders it; not that his sufferings, which he understands by "drinking out of the brook", were the cause of his exaltation, but the consequent of it: these two, Christ's humiliation and exaltation, though they are sometimes joined together, yet not as cause and effect, but as the antecedent and consequent; Christ having finished what, according to the divine order was to be finished, glory followed by the same order: and so the words thus taken respect not the cause, but the constitution of things, according to that writer.

d Concord. Ebr. Part. p. 727. No. 1941.

Henry's Complete Commentary on the Bible

      5 The Lord at thy right hand shall strike through kings in the day of his wrath.   6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.   7 He shall drink of the brook in the way: therefore shall he lift up the head.

      Here we have our great Redeemer,

      I. Conquering his enemies (Psalms 110:5; Psalms 110:6) in order to the making of them his footstool,Psalms 110:1; Psalms 110:1. Our Lord Jesus will certainly bring to nought all the opposition made to his kingdom, and bring to ruin all those who make that opposition and persist in it. He will be too hard for those, whoever they may be, that fight against him, against his subjects and the interest of his kingdom among men, either by persecutions or by perverse disputings. Observe here,

      1. The conqueror: The Lord--Adonai, the Lord Jesus, he to whom all judgment is committed, he shall make his own part good against his enemies. The Lord at thy right hand, O church! so some; that is, the Lord that is nigh unto his people, and a very present help to them, that is at their right hand, to strengthen and succour them, shall appear for them against his and their enemies. See Psalms 109:31. He shall stand at the right hand of the poor,Psalms 16:8. Some observe that when Christ is said to do his work at the right hand of his church it intimates that, if we would have Christ to appear for us, we must bestir ourselves,2 Samuel 5:24. Or, rather, At thy right hand, O God! referring to Psalms 110:1; Psalms 110:1, in the dignity and dominion to which he is advanced. Note, Christ's sitting at the right hand of God speaks as much terror to his enemies as happiness to his people.

      2. The time fixed for this victory: In the day of his wrath, that is, the time appointed for it, when the measure of their iniquities is full and they are ripe for ruin. When the day of his patience has expired, when the day of his wrath comes. Note, (1.) Christ has wrath of his own, as well as grace. It concerns us to kiss the Son, for he can be angry (Psalms 2:12) and we read of the wrath of the Lamb,Revelation 6:16. (2.) There is a day of wrath set, a year of recompences for the controversy of Zion, the year of the redeemed. The time is set for the destruction of particular enemies, and when that time shall come it shall be done, how unlikely soever it may seem; but the great day of his wrath will be at the end of time, Revelation 6:17.

      3. The extent of this victory. (1.) It shall reach very high: He shall strike through kings. The greatest of men, that set themselves against Christ, shall be made to fall before him. Though they be kings of the earth, and rulers, accustomed to carry their point, they cannot carry it against Christ, they do but make themselves ridiculous by the attempt, Psalms 2:2-5. Be their power among men ever so despotic, Christ will call them to an account; be their strength ever so great, their policies ever so deep, Christ will be too hard for them, and wherein they deal proudly he will be above them. Satan is the prince of this world, Death the king of terrors, and we read of kings that make war with the Lamb; but they shall all be brought down and broken. (2.) It shall reach very far. The trophies of Christ's victories will be set up among the heathen, and in many countries, wherever any of his enemies are, not his eye only, but his hand, shall find them out (Psalms 21:8) and his wrath shall follow them. He will plead with all nations,Joel 3:2.

      4. The equity of this victory: He shall judge among them. It is not a military execution, which is done in fury, but a judicial one. Before he condemns and slays, he will judge; he will make it appear that they have brought this ruin upon themselves, and have themselves rolled the stone which returns upon them, that he may be justified when he speaks and the heavens may declare his righteousness. See Revelation 19:1; Revelation 19:2.

      5. The effect of this victory; it shall be the complete and utter ruin of all his enemies. He shall strike them through, for he strikes home and gives an incurable wound: He shall wound the heads, which seems to refer to the first promise of the Messiah (Genesis 3:15), that he should bruise the serpent's head. He shall wound the head of his enemies,Psalms 68:21. Some read it, He shall wound him that is the head over many countries, either Satan or Antichrist, whom the Lord shall consume with the breath of his mouth. He shall make such destruction of his enemies that he shall fill the places with the dead bodies. The slain of the Lord shall be many. See Isaiah 34:3; Ezekiel 39:12; Ezekiel 39:14; Revelation 14:20; Revelation 19:17; Revelation 19:18. The filling of the valleys (for so some read it) with dead bodies, perhaps denotes the filling of hell (which is sometimes compared to the valley of Hinnom,Isaiah 30:33; Jeremiah 7:32) with damned souls, for that will be the portion of those that persist in their enmity to Christ.

      II. We have here the Redeemer saving his friends and comforting them (Psalms 110:7; Psalms 110:7); for their benefit, 1. He shall be humbled: He shall drink of the brook in the way, that bitter cup which the Father put into his hand. He shall be so abased and impoverished, and withal so intent upon his work, that he shall drink puddle-water out of the lakes in the highway; so some. The wrath of God, running in the channel of the curse of the law, was the brook in the way, in the way of his undertaking, which must go through, or which ran in the way of our salvation and obstructed it, which lay between us and heaven. Christ drank of this brook when he was made a curse for us, and therefore, when he entered upon his suffering, he went over the brook Kidron,John 18:1. He drank deeply of this black brook (so Kidron signifies), this bloody brook, so drank of the brook in the way as to take it out of the way of our redemption and salvation. 2. He shall be exalted: Therefore shall he lift up the head. When he died he bowed the head (John 19:30), but he soon lifted up the head by his own power in his resurrection. He lifted up the head as a conqueror, yea, more than a conqueror. This denotes not only his exaltation, but his exultation; not only his elevation, but his triumph in it. Colossians 2:15, Having spoiled principalities and powers, he made a show of them. David spoke as a type of him in this (Psalms 27:6), Now shall my head be lifted up above my enemies. His exaltation was the reward of his humiliation; because he humbled himself, therefore God also highly exalted him,Philippians 2:9. Because he drank of the brook in the way therefore he lifted up his own head, and so lifted up the heads of all his faithful followers, who, if they suffer with him, shall also reign with him.