He 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. [1] 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. [2] 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, 3; 61:1, 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 Psalm 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.

Footnotes

1 - 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 Psalm 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.

2 - 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.

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.

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.
Psalm 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.
Psalm 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 endeavored 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, Psalm 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," Psalm 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, Psalm 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 Ieolam, for futurity - for all time - till the earth and the heavens are no more.
10. The resolution of setting up such a Priest and lying, 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, Psalm 110:1, confirmed by an oath, Psalm 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, Psalm 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, Psalm 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, Psalm 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.

He shall (f) drink of the brook in the way: therefore shall he lift up the head.
(f) Under this comparison of a captain that is so eager to destroy his enemies that he will not scarce drink by the way, he shows how God will destroy his enemies.

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 Psalm 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, Psalm 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.

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

Drink - He shall have a large portion of afflictions, while he is in the way or course of his life, before he comes to that honour of sitting at his father's right - hand. Waters in scripture frequently signify sufferings. To drink of them, signifies to feel or bear them. Therefore - He shall be exalted to great glory and felicity.