The Lord at thy right hand In these words David celebrates the dreadful nature of that power which Christ possesses for the dispersion and destruction of his enemies; and by this means he affirms, that though encompassed by bands of deadly foes, yet their malignant attempts would not prevent God from upholding the King whom he has set up. It is proper to consider the expression, in the day of his wrath, by which we are instructed patiently to endure the cross, if it happen that God, for a time, conceals himself during the prevalence of the cruelty and fury of enemies; for he knows well when the full and fit season arrives for executing vengeance upon them. Next, he invests Christ with power over the nations, and the people of uncircumcised lips; meaning, that he was not chosen King to reign over the inhabitants of Judea only, but also to keep under his sway distant nations, agreeably to what was predicated of him in Psalm 2:8. And because, in all parts of the earth, as well as in the confines of Judea, there would be many rebellious and disobedient persons, he adverts also to their destruction; thus intimating, that all who should set themselves in opposition to Christ, must be made to fall before him, and their obstinacy be subdued.

The Lord at thy right hand - See the notes at Psalm 16:8.
Shall strike through kings - The Hebrew word here rendered "shall strike," - from מחץ mâchats - means "to shake, to agitate"; and then, "to shake in pieces, to dash in pieces, to crush"; and here it has the sense of dashing in pieces, smiting, wounding, crushing. The "kings" referred to are the enemies of God and the Messiah, and the idea is that all would be subdued before him; that he would set up a universal dominion; that none would be able to stand before him; or, that he would reign over all the earth. The "language" is that which is derived from conquests in war; from the subjugation of enemies by force of arms. Compare the notes at Psalm 2:9-12; and the notes at Isaiah 11:4.
In the day of his wrath - Psalm 2:12.

The Lord at thy right hand - Here Venema thinks the Psalm speaks of David. As Jesus is at the right hand of God, so he will be at thy hand, giving thee all the support and comfort requisite.
Shall strike through kings - As he did in the case of Abraham, Genesis 14:1-16, (for to this there seems to be an allusion), where he smote four kings, and filled the pits with the dead bodies of their troops. That the allusion is to the above transaction seems the most probable because in the same chapter, where the defeat of the four kings is mentioned, we have the account of Melehizedek coming to meet Abraham, and receiving the tenth of the spoils.

The Lord at thy right hand,.... These words are either directed to Christ, at whose right hand the Lord was to help and assist him, Psalm 16:8 or to the church, consisting of the Lord's willing people, at whose right hand he is to save them; is ready to help them, and is a present help to them in time of need, Psalm 109:31 or rather to Jehovah the Father, at whose right hand the "Adonai", or Lord, even David's Lord, and every believer's Lord, is, as in Psalm 110:1, and who is spoken of in all the following clauses; and to whom the things mentioned are ascribed, and so what immediately follows:
shall strike through kings in the day of his wrath; not only strike at them, and strike them; but strike them through, utterly destroy them. This is to be understood of the kings and princes that stood up and set themselves against him, Psalm 2:2, which is interpreted of Herod and Pontius Pilate, Acts 4:26, who both died shameful deaths; as did another Herod, that set himself against the apostles and church of Christ, Acts 12:1, and also of Heathens, kings and emperors, who persecuted the Christians; as Diocletian, Maximilian, and others; who are represented as fleeing to rocks and mountains, to hide them from the Lamb, the great day of his wrath being come, Revelation 6:15, and also of the antichristian kings, that shall be gathered together to the battle of the Lord God Almighty, and shall be overcome and slain by Christ, Revelation 16:14 which will be a time of wrath, when the vials of God's wrath shall be poured out upon the antichristian kings and states; see Revelation 16:1. And may also reach the last and general judgment; when kings, as well as others, shall stand before him, and receive their awful doom from him; and shall perish when his wrath is kindled against them, Psalm 2:11.

at thy right hand--as Psalm 109:31, upholding and aiding, which is not inconsistent with Psalm 110:1, where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God.
strike through--smite or crush.
kings--not common men, but their rulers, and so all under them (Psalm 2:2, Psalm 2:10).

Just as in Psalm 110:2 after Psalm 110:1, so now here too after the divine utterance, the poet continues in a reflective strain. The Lord, says Psalm 110:5, dashes in pieces kings at the right hand of this priest-king, in the day when His wrath is kindled (Psalm 2:12, cf. Psalm 21:10). אדני is rightly accented as subject. The fact that the victorious work of the person addressed is not his own work, but the work of Jahve on his behalf and through him, harmonizes with Psalm 110:1. The sitting of the exalted one at the right hand of Jahve denotes his uniform participation in His high dignity and dominion. But in the fact that the Lord, standing at his right hand (cf. the counterpart in Psalm 109:6), helps him to victory, that unchangeable relationship is shown in its historical working. The right hand of the exalted one is at the same time not inactive (see Numbers 24:17, cf. Numbers 24:8), and the Lord does not fail him when he is obliged to use his arm against his foes. The subject to ידין and to the two מחץ is the Lord as acting through him. "He shall judge among the peoples" is an eschatological hope, Psalm 7:9; Psalm 9:9; Psalm 96:10, cf. 1-Samuel 2:10. What the result of this judgment of the peoples is, is stated by the neutrally used verb מלא with its accusative גויּות (cf. on the construction Psalm 65:10; Deuteronomy 34:9): it there becomes full of corpses, there is there a multitude of corpses covering everything. This is the same thought as in Isaiah 66:24, and wrought out in closely related connection in Revelation 19:17; Revelation 18:21. Like the first מחץ, the second (Psalm 110:6) is also a perfect of the idea past. Accordingly ארץ רבּה seems to signify the earth or a country (cf. ארץ רחבה, Exodus 3:8; Nehemiah 9:35) broad and wide, like תּהום רבּה the great far-stretching deep. But it might also be understood the "land of Rabbah," as they say the "land of Jazer" (Numbers 32:1), the "country of Goshen" (Joshua 10:41), and the like; therefore the land of the Ammonites, whose chief city is Rabbah. It is also questionable whether ראשׁ על־ארץ רבּה is to be taken like κεφαλὴν ὑπὲρ πάντα, Ephesians 1:22 (Hormann), or whether על־ארץ רבה belongs to מחץ as a designation of the battle-field. The parallels as to the word and the thing itself, Psalm 68:22; Habakkuk 3:13., speak for ראשׁ signifying not the chief, but the head; not, however, in a collective sense (lxx, Targum), but the head of the רשׁע κατ ̓ ἐξοχήν (vid., Isaiah 11:4). If this is the case, and the construction ראשׁ על is accordingly to be given up, neither is it now to be rendered: He breaks in pieces a head upon the land of Rabbah, but upon a great (broad) land; in connection with which, however, this designation of the place of battle takes its rise from the fact that the head of the ruler over this great territory is intended, and the choice of the word may have been determined by an allusion to David's Ammonitish war. The subject of Psalm 110:7 is now not that arch-fiend, as he who in the course of history renews his youth, that shall rise up again (as we explained it formerly), but he whom the Psalm, which is thus rounded off with unity of plan, celebrates. Psalm 110:7 expresses the toil of his battle, and Psalm 110:7 the reward of undertaking the toil. על־כּן is therefore equivalent to ἀντὶ τούτου. בּדּרך, however, although it might belong to מגּחל (of the brook by the wayside, Psalm 83:10; Psalm 106:7), is correctly drawn to ישׁתּה by the accentuation: he shall on his arduous way, the way of his mission (cf. Psalm 102:24), be satisfied with a drink from the brook. He will stand still only for a short time to refresh himself, and in order then to fight afresh; he will unceasingly pursue his work of victory without giving himself any time for rest and sojourn, and therefore (as the reward for it) it shall come to pass that he may lift his head on high as victor; and this, understood in a christological sense, harmonizes essentially with Philippians 2:8., Hebrews 12:2, Revelation 5:9.

The Lord - God the son; the Lord, who is at thy right - hand. Strike - Shall destroy all those kings who are obstinate enemies to him.