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Commentary on Psalms 110 verses 5–7
Here we have our great Redeemer,
I. Conquering his enemies (Psa 110:5, Psa 110:6) in order to the making of them his footstool, Psa 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 Psa 109:31. He shall stand at the right hand of the poor, Psa 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, Sa2 5:24. Or, rather, At thy right hand, O God! referring to Sa2 5:1, 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 (Psa 2:12) and we read of the wrath of the Lamb, Rev 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, Rev 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, Psa 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 (Psa 21:8) and his wrath shall follow them. He will plead with all nations, Joe 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 Rev 19:1, Rev 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 (Gen 3:15), that he should bruise the serpent's head. He shall wound the head of his enemies, Psa 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 Isa 34:3, etc.; Eze 39:12, Eze 39:14; Rev 14:20; Rev 19:17, Rev 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, Isa 30:33; Jer 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 (Psa 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, Joh 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 (Joh 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. Col 2:15, Having spoiled principalities and powers, he made a show of them. David spoke as a type of him in this (Psa 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, Phi 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.
"He shall judge among the heathen: He shall fill up what has fallen" [Psalm 110:6]. Whoever you are who art obstinate against Christ, you have raised on high a tower that must fall. It is good that you should cast yourself down, become humble, throw yourself at the feet of Him who sits on the right hand of the Father, that in you a ruin may be made to be built up. For if you abide in your evil height, you shall be cast down when you can not be built up. For of such the Scripture says in another passage: "Therefore shall He break down, and not build them up." Beyond doubt he would not say this of some, unless there were some whom He broke down so as to build them up again. And this is going on at this time, while Christ is judging among the heathen in such a manner as to fill up what has fallen. "He shall smite many heads over the earth." Here upon the earth in this life He shall smite many heads. He makes them humble instead of proud; and I dare to say, my brethren, that it is more profitable to walk here humbly with the head wounded, than with the head erect to fall into the judgment of eternal death. He will smite many heads when he causes them to fall, but He will fill them up and build them up again.
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SUMMARY
Psalm 110:6 delivers a powerful prophetic declaration concerning the Messiah's decisive and universal judgment over all opposing nations. It vividly portrays a scene of overwhelming victory where the divinely appointed King executes righteous justice, utterly defeating those who stand against His sovereign rule, culminating in the complete subjugation of His enemies and the triumphant establishment of His eternal kingdom.
CONTEXT
Literary Context: Psalm 110 stands as a cornerstone of Messianic prophecy, uniquely attributed to David, and is the most frequently cited Old Testament passage in the New Testament. The psalm commences with a divine oracle from Yahweh to David's "Lord" (the Messiah), commanding Him to "Sit thou at my right hand, until I make thine enemies thy footstool" (Psalm 110:1), thereby establishing the Messiah's supreme authority and enthronement at God's right hand. Following this, the psalm unveils His eternal priesthood "after the order of Melchizedek" (Psalm 110:4), highlighting His unique dual role as both King and Priest. Verses 5-7 then transition to describe the Messiah's active, military judgment against His foes, with verse 6 providing the most graphic depiction of this ultimate triumph and subjugation of all opposition. The psalm concludes with imagery of the Messiah's refreshment after battle, underscoring the completeness and finality of His victory.
Historical & Cultural Context: Composed by King David, Psalm 110 resonates with the ancient Near Eastern understanding of kingship, where the monarch was often perceived as a divine representative, a warrior-king tasked with maintaining cosmic order and executing justice. The imagery of placing enemies under one's footstool, as introduced in Psalm 110:1, was a potent symbol of total conquest and subjugation widely understood in the ancient world. The concept of a king "judging among the nations" was not merely a legal process but encompassed the active exercise of power, dominion, and punitive action against those who defied his authority. The "heathen" or "nations" (Hebrew: goyim) typically referred to the non-Israelite peoples, signifying a universal scope of judgment that extended beyond Israel's immediate enemies to all who opposed God's chosen king. This context sets the stage for a powerful prophecy of a future king whose dominion and judgment would be absolute and global, transcending all earthly boundaries.
Key Themes: Psalm 110:6 profoundly contributes to several overarching themes within the psalm and the broader biblical narrative. Firstly, it underscores Divine Sovereignty and Judgment, asserting that God, through His appointed Messiah, holds ultimate authority over all nations and will execute perfect, unyielding justice. This theme is foundational to understanding God's control over human history and His ultimate triumph over evil, as vividly depicted in passages like Revelation 19:11-21. Secondly, the verse highlights Messianic Kingship and Triumph, portraying the Messiah not merely as a passive ruler but as an active, conquering King who will decisively overcome all opposition. This anticipates the full establishment of God's righteous kingdom, where all enemies are subdued, a concept powerfully echoed in Matthew 25:31-32. Finally, it speaks to the Conquest of Evil and the Establishment of Justice, providing unwavering assurance that all forms of rebellion against God's rule, whether political, spiritual, or individual, will ultimately be crushed, leading to a reign of perfect peace and righteousness across the earth.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 110:6 employs several powerful literary devices to convey its message of ultimate triumph and judgment. Imagery is central, with the vivid and stark portrayal of "dead bodies" and "wounded heads" creating a visceral sense of overwhelming victory and the devastating consequences for those who oppose the Messiah. This imagery is highly symbolic, representing the complete and utter defeat of all spiritual and earthly powers that stand against God's righteous rule, rather than necessarily a literal, physical filling of the earth with corpses. The phrase "fill [the places] with the dead bodies" could be interpreted as hyperbole, a deliberate exaggeration to emphasize the absolute totality and finality of the Messiah's victory. Furthermore, the use of "heads" to signify leaders or the very seat of power is an example of synecdoche (a part representing the whole) or metonymy (a related concept standing for the actual thing), underscoring that the defeat targets the source of rebellion and authority in opposing nations. Overall, the verse functions as a powerful prophetic declaration, painting a picture of future divine intervention and ultimate justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 110:6 stands as a profound theological statement on the nature of God's justice and the ultimate triumph of His kingdom through the Messiah. It affirms God's absolute sovereignty over all nations and His unwavering commitment to bringing all things under the dominion of His anointed King. This verse assures believers that despite the apparent power of evil and injustice in the world, a day will come when all opposition to God's righteous rule will be decisively crushed. It speaks to the comprehensive nature of salvation and judgment, where the same Messiah who brings grace to His people will also execute wrath upon His enemies, establishing a reign of perfect peace and justice that encompasses the entire earth. This dual aspect of Christ's work—redemption and judgment—is central to biblical theology, providing both comfort for the redeemed and a warning for the unrepentant, highlighting the completeness of God's plan for cosmic restoration and justice.
REFLECTION AND APPLICATION
Psalm 110:6, while depicting a scene of intense judgment, offers profound comfort and assurance to believers. It reminds us that our Lord Jesus Christ is not merely a suffering servant but also a conquering King, fully sovereign and ultimately victorious over all forces of evil and injustice. In a world often marked by chaos, oppression, and the apparent triumph of wickedness, this verse provides an anchor of hope, assuring us that God's justice will ultimately prevail. It calls us to trust in His ultimate authority and to align our lives with His kingdom, living in anticipation of the day when He will fully execute His righteous judgment and establish His perfect reign. This understanding should motivate us to persevere in faith, to stand for truth and righteousness, and to share the good news of His coming kingdom, knowing that His victory is assured and His dominion is eternal.
Questions for Reflection
FAQ
Is the imagery in Psalm 110:6 meant to be understood literally or symbolically?
Answer: The imagery in Psalm 110:6 is best understood as a powerful symbolic depiction of a literal and decisive judgment. While the "filling [the places] with dead bodies" and "wounding the heads" are vivid, almost hyperbolic, metaphors, they convey the absolute totality and finality of the Messiah's victory. The judgment itself is real and will be executed by Christ, but the specific details are presented in a highly poetic and symbolic manner characteristic of prophetic literature, emphasizing the complete subjugation of all opposition rather than a precise literal battlefield scenario. This aligns with other prophetic passages that use strong imagery to describe divine judgment, such as those found in Revelation 14:19-20.
How does this verse reconcile with Jesus' first coming as a humble servant of peace?
Answer: This verse highlights the biblical concept of two distinct comings of the Messiah. Jesus' first coming, as recorded in the Gospels, was indeed characterized by humility, suffering, and a mission of salvation, fulfilling prophecies of the suffering servant (e.g., Isaiah 53). However, the Bible also prophesies a second coming, where He will return not as a humble servant but as a conquering King and righteous Judge. Psalm 110:6 speaks directly to this future, glorious return, where Christ will fully exercise His kingly authority to judge the nations and establish His eternal kingdom, as further described in passages like Matthew 25:31-46 and Revelation 19:11-16.
Who are the "heathen" and "many countries" that the Messiah will judge?
Answer: The "heathen" (Hebrew: goyim) and "many countries" refer to all nations, peoples, and governmental powers that oppose God's rule and His anointed King, the Messiah. This includes both literal earthly nations and the spiritual forces of evil that influence them. Ultimately, it encompasses all who refuse to acknowledge Christ's sovereignty and submit to His righteous reign. The judgment described is universal in scope, indicating that no nation or individual will be exempt from accountability before the King of kings, as affirmed in Romans 14:11.
CHRIST-CENTERED FULFILLMENT
Psalm 110:6 finds its ultimate and profound fulfillment in Jesus Christ, the promised Messiah. While His first advent saw Him come as a humble servant to secure salvation through His atoning sacrifice on the cross, His enthronement at the right hand of God, as prophesied in Psalm 110:1, inaugurated His reign as King and High Priest. This verse, however, points to the consummation of His kingdom at His glorious second coming. When Christ returns, He will not come as a lamb but as the Lion of Judah, the divine warrior-king who will "judge among the heathen." His authority is absolute, as He Himself declared, "All authority in heaven and on earth has been given to me" (Matthew 28:18). The imagery of filling places with "dead bodies" and "wounding the heads over many countries" vividly portrays the decisive and complete victory Christ will achieve over all His enemies—not merely human adversaries, but the spiritual forces of evil and every system that opposes God's righteous rule. This final judgment, described in passages like Revelation 19:11-21, will usher in His eternal reign of justice and peace, where every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:10-11). Thus, Psalm 110:6 is a powerful testament to the future triumph of Christ, assuring believers of His ultimate sovereignty and the complete subjugation of all that stands against His glorious kingdom.