Psalms 109:6

KJV

¶ Set thou a wicked man over him: and let Satan stand at his right hand.

KJV (with Strong's)

Set {H6485} thou a wicked man {H7563} over him: and let Satan {H7854} stand {H5975} at his right hand {H3225}.

Complete Jewish Bible

[They say,] "Appoint a wicked man over him, may an accuser stand at his right.

Berean Standard Bible

Set over him a wicked man; let an accuser stand at his right hand.

American Standard Version

Set thou a wicked man over him; And let an adversary stand at his right hand.

Commentary

### SUMMARY
Psalms 109:6 is a potent imprecation within a psalm of David, where the psalmist, deeply distressed by malicious adversaries, calls upon God to bring severe judgment upon his chief oppressor. This verse specifically asks for a wicked ruler to be appointed over the enemy and for "Satan" – understood as an adversary or accuser – to stand at his right hand, signifying a position of legal opposition and condemnation in a divine courtroom, highlighting the psalmist's fervent plea for divine justice against profound betrayal and false accusation.

### CONTEXT
* **Literary Context:** Psalm 109 belongs to the category of imprecatory psalms, characterized by fervent prayers for divine judgment against enemies. It immediately follows the psalmist's lament over the treachery and hatred he has experienced, despite his acts of love and prayer for his persecutors (e.g., [Psalms 109:4-5](/psalms/109-4 "Psalms 109:4-5 - The Psalmist's Suffering and Betrayal")). Verse 6 marks a sharp transition from lament to a series of intense curses directed at a specific, chief adversary. The psalmist's plea for God to "set a wicked man over him" and for "Satan to stand at his right hand" initiates a detailed and graphic catalog of desired judgments that extend through [Psalms 109:7-20](/psalms/109-7 "Psalms 109:7-20 - Imprecations Against the Wicked"), contrasting sharply with the psalmist's own suffering and plea for deliverance in the latter part of the psalm ([Psalms 109:21-31](/psalms/109-21 "Psalms 109:21-31 - The Psalmist's Plea for Deliverance")). This structure emphasizes the psalmist's conviction that only divine intervention can rectify the profound injustice he faces.

* **Historical & Cultural Context:** While traditionally attributed to David, the exact historical circumstances are not specified, but the themes resonate with David's experiences of betrayal (e.g., by Ahithophel in [2 Samuel 15:31](/2_samuel/15-31 "2 Samuel 15:31 - Ahithophel's Treachery")). In ancient Near Eastern legal systems, the "right hand" was the position for an advocate or a witness, but also for an accuser in a courtroom setting. The concept of a divine court where accusations are brought against individuals was a familiar motif (e.g., [Job 1](/job/1 "Job 1 - Satan's Accusation of Job")). The desire for a "wicked man" to be set over the enemy reflects a common ancient practice of punitive governance, where oppressive rulers were seen as instruments of divine judgment or as a consequence of societal sin. The intensity of the curses also reflects a pre-New Testament understanding of justice, where retribution was a significant component of divine righteousness, distinct from the New Testament's emphasis on loving enemies, yet still rooted in a profound belief in God's ultimate sovereignty and justice.

* **Key Themes:** This verse powerfully contributes to several key themes within Psalm 109 and the Psalter. Firstly, it underscores the theme of **Divine Justice and Retribution**, asserting that God is the ultimate arbiter who will not allow wickedness to go unpunished. The psalmist's appeal is not for personal vengeance but for God's righteous judgment to be enacted. Secondly, it highlights the theme of **Spiritual Warfare and Adversarial Forces**. The mention of "Satan" (or "adversary") introduces a dimension beyond mere human conflict, suggesting that the opposition faced by the righteous can have a malevolent spiritual origin or backing. This resonates with broader biblical themes of cosmic conflict between good and evil, as seen in passages like [Zechariah 3:1](/zechariah/3-1 "Zechariah 3:1 - Satan Accusing Joshua the High Priest"). Thirdly, the psalm explores the **Suffering of the Righteous** and their **Cry for Vindication**. The psalmist's deep anguish and sense of betrayal drive this imprecation, serving as a raw, honest expression of human pain and a desperate plea for God to defend the innocent against malicious falsehoods, a theme pervasive throughout the Psalms (e.g., [Psalms 35](/psalms/35 "Psalm 35 - A Prayer for Deliverance from Enemies")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Satan (Hebrew, _śāṭān'_):** This term, derived from a verb meaning "to oppose" or "to accuse," carries a dual meaning in the Old Testament. While it can refer to the ultimate spiritual adversary, the devil, as seen in [Job 1:6-12](/job/1-6 "Job 1:6-12 - Satan's Challenge to God"), it also frequently denotes a human adversary or an accuser in a legal context (e.g., [1 Samuel 29:4](/1_samuel/29-4 "1 Samuel 29:4 - David as an Adversary to the Philistines")). In Psalm 109:6, the context of a divine courtroom (implied by "right hand") suggests both a personal, malevolent accuser and potentially the spiritual entity, highlighting the severity of the desired judgment: the wicked man will face a formidable, relentless prosecutor.
* **Right Hand (Hebrew, _yāmîn'_):** While often a place of honor, strength, or favor (e.g., [Psalms 110:1](/psalms/110-1 "Psalm 110:1 - The Lord at God's Right Hand")), in a judicial setting, the right hand was the traditional position for an accuser or prosecutor. For "Satan" to stand at the wicked man's right hand therefore signifies not support, but a position of intense, legal opposition, where charges are brought and condemnation is sought. It implies a complete reversal of fortune, where the one who sought to accuse the psalmist is now himself subjected to the ultimate accuser.

#### Verse Breakdown
* **"Set thou a wicked man over him":** This clause is a plea for divine appointment of an oppressive ruler or authority figure over the psalmist's enemy. It reflects a desire for the wicked man to experience the very kind of injustice and suffering he has inflicted, or to be subjected to a corrupt system that will bring about his downfall. This is a form of poetic justice, where the instrument of judgment is itself wicked, mirroring the nature of the one being judged.
* **"and let Satan stand at his right hand":** This second clause intensifies the curse, invoking a powerful and malevolent accuser to stand in a position of legal opposition against the wicked man. As discussed, "Satan" here functions as a prosecuting attorney in a divine court, ensuring the wicked man's condemnation. It signifies that the enemy will not only face human oppression but also spiritual or cosmic accusation, leading to an inescapable judgment.

#### Literary Devices
Psalm 109:6 employs several powerful literary devices. **Imprecation** is the overarching device, as the psalmist directly invokes curses upon his enemy, transforming a lament into a direct plea for divine retribution. The phrase "Set thou a wicked man over him" uses **Irony**, as the very wickedness the psalmist suffers from is now wished upon his oppressor, suggesting that evil will ultimately consume itself. The most striking device is **Personification** or **Symbolism** in "let Satan stand at his right hand." While _śāṭān_ can be a human adversary, its association with a legal "right hand" position, especially in the context of divine judgment, evokes the image of the ultimate accuser. This can be seen as **Hyperbole**, intensifying the severity of the desired judgment beyond mere human opposition to include a spiritual dimension of condemnation. The verse's stark and direct language also contributes to its **Dramatic Effect**, conveying the psalmist's profound distress and fervent desire for justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 109:6, while challenging due to its imprecatory nature, reveals profound theological truths about God's character and the nature of justice. It underscores the biblical principle that God is a righteous judge who will ultimately bring all wickedness to account. The psalmist's raw appeal for divine intervention, even in the form of severe judgment, stems from a deep conviction that God is the defender of the oppressed and that evil will not go unpunished. This verse, therefore, speaks to the inherent human longing for justice in a world marred by sin and betrayal, affirming God's sovereignty over both human and spiritual adversaries. It reminds us that while human systems of justice may fail, divine justice is perfect and inescapable.

* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance is Mine")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Do Not Avenge Yourselves")
* [Revelation 12:10](/revelation/12-10 "Revelation 12:10 - The Accuser of Our Brothers")

### REFLECTION AND APPLICATION
While the New Testament calls believers to love their enemies and pray for those who persecute them, Psalms 109:6 offers valuable insights for contemporary faith. It validates the deep pain and righteous indignation experienced when one is unjustly wronged. The psalmist's unfiltered cry to God reminds us that we can bring our rawest emotions, including anger and a longing for justice, before the Lord. However, rather than seeking personal vengeance, this psalm directs our focus to God as the ultimate and perfect judge. It teaches us to entrust our grievances to Him, trusting that He will, in His perfect timing and way, bring about justice. This verse also serves as a potent reminder of the reality of spiritual opposition; the "Satan" at the right hand signifies that some conflicts have a malevolent, spiritual dimension, calling us to rely on God's power in spiritual warfare, not our own. Our ultimate application is to pray for God's justice to prevail, even as we extend grace and forgiveness, knowing that God's ways are higher than our own.

#### Questions for Reflection
* **How does this psalm's expression of anger and desire for justice resonate with or challenge your understanding of prayer?**
* **In what situations might you be tempted to seek personal vengeance, and how can you instead entrust your cause to God's ultimate justice?**
* **How does the concept of "Satan standing at his right hand" inform your understanding of spiritual conflict in your own life or in the world?**

### FAQ
**Is it appropriate for Christians to pray imprecatory psalms like Psalm 109?**

Answer: While the New Testament emphasizes love for enemies ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")), imprecatory psalms like Psalm 109 provide a raw, honest model for bringing deep pain and a desire for justice before God. They are not prescriptive commands for personal vengeance but rather expressions of righteous indignation and a fervent plea for God's divine justice to prevail over profound wickedness. For Christians, these psalms can serve as a reminder that God is the ultimate judge, and we can trust Him to right all wrongs, even as we are called to forgive and seek reconciliation. They teach us to surrender our desire for retribution to God, who declares, "Vengeance is mine; I will repay" ([Romans 12:19](/romans/12-19 "Romans 12:19 - Do Not Avenge Yourselves")).

**Who is "Satan" in Psalm 109:6? Is it the devil?**

Answer: The Hebrew word _śāṭān_ (שָׂטָן) literally means "adversary" or "accuser." While it can refer to the ultimate spiritual entity, the devil, as seen in the Book of Job ([Job 1](/job/1 "Job 1 - Satan's Accusation of Job")) and [Zechariah 3:1](/zechariah/3-1 "Zechariah 3:1 - Satan Accusing Joshua the High Priest"), it can also denote a human opponent or a prosecuting attorney in a legal context. In Psalm 109:6, given the judicial imagery of "standing at his right hand," it most likely refers to a powerful, malevolent accuser in a divine court. This could be interpreted as the spiritual devil, or a personification of the very forces of evil and accusation that the wicked man himself embodies, now turned against him. The ambiguity allows for a broad understanding of the intense, inescapable condemnation the psalmist desires for his oppressor.

**What does "set thou a wicked man over him" mean?**

Answer: This phrase is a plea for God to appoint an oppressive, unrighteous ruler or authority over the psalmist's enemy. It reflects a desire for the wicked man to experience the consequences of his own wickedness, suffering under the very kind of corrupt or unjust governance that he might have inflicted on others, or that is a fitting judgment for his actions. It's a form of divine retribution where the instrument of judgment is itself morally compromised, ensuring the wicked man's downfall and suffering. This aligns with the broader theme of divine justice, where God uses various means to bring about His righteous judgment.

### CHRIST-CENTERED FULFILLMENT
Psalms 109:6, with its intense call for judgment against an adversary, finds its ultimate Christ-centered fulfillment not in human vengeance, but in the perfect justice and redemptive work of Jesus Christ. While the psalmist calls for an earthly "wicked man" and "Satan" to condemn his enemy, Jesus himself faced the ultimate accusation and condemnation, standing before both human and spiritual adversaries. Yet, unlike the wicked man in the psalm, Jesus was innocent, and His crucifixion, though appearing as a defeat, was the decisive victory over "the ruler of this world" ([John 12:31](/john/12-31 "John 12:31 - The Ruler of This World Cast Out")) and the "accuser of our brothers" ([Revelation 12:10](/revelation/12-10 "Revelation 12:10 - The Accuser of Our Brothers")). Through His death and resurrection, Christ disarmed the principalities and powers, triumphing over them by the cross ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers")). The "Satan" who stands at the right hand to accuse is ultimately defeated by the one who stands at the right hand of God the Father, interceding for His people ([Romans 8:34](/romans/8-34 "Romans 8:34 - Christ's Intercession at God's Right Hand")). Thus, the longing for justice expressed in Psalm 109:6 is fully satisfied in Christ, who not only embodies perfect justice but also offers forgiveness and redemption, transforming the cycle of retribution into a pathway to grace for all who believe, demonstrating that true victory is found in His atoning sacrifice and ultimate reign.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Zechariah 3:1

¶ And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.

Matthew 5:25

Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

Matthew 27:4

Saying, I have sinned in that I have betrayed the innocent blood. And they said, What [is that] to us? see thou [to that].

John 13:2

And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's [son], to betray him;

John 13:27

And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.