Psalms 111

Hallelujah Works

The following three Psalms , 111, 112, 113, form a triad of Hallelujah Psalms, with the 1st verse of each beginning Praise ye the Lord, or shout out Jehovah, because of His wonderful deeds.

Verse 1 is a Davidic call for praise to the Lord, with his pledge to praise Him with his whole heart, or deep sincerity, Psa 86:12. He adds that he will offer this hearty praise both in the assembly of the upright, the pious religious leaders, and in the congregation of all the people of Israel, publicly, Psa 7:7; Psa 25:14.

Verses 2, 3 declare’ the works of the Lord are: 1) Great; 2) Honorable; and 3) Glorious; They too are sought out of all those who take pleasure in them, who diligently seek, by meditation, to find comfort and profit it them, Deu 4:34; Job 38:1; Rev 15:3; Psa 143:5; Psa 119:45; Psa 119:94; Psa 119:155; Psa 1:2. Honor and majesty exist in His work, Psa 104:1.

Verses 4, 5 assert the Lord is (by nature) “glorious and full of compassion,” having made his wonderful works to be remembered, Exo 34:6.
Verse 5 recounts that he has given food to those who feared Him, Psa 19:9, as related Exo 12:36; it is added “He will ever be mindful of his covenant,” as in the past, Gen 15:14; Pro 31:15; Mal 3:10.

Verse 6 relates the Lord has (visibly) shown His people the power of His works, that He might dole out to them the heritage of the heathen, by giving them Canaan, their promised land, Gen 15:18; Gen 17:8.

Verses 7, 8 certify that all the works of the Lord’s hands are done in verity and judgment, in harmony with His promises and warnings, to be seen by all. “All his commandments are sure,” without error, irrevocable and unchanging, Psa 19:8; Psa 105:8; They are said “to stand fast for ever and ever,” established, being “done in. truth and uprightness,” firmly supported, Psa 19:9; Psa 119:127-128; Rom 7:12; Rev 15:3.

Verse 9 recounts that He sent redemption for all men, Luk 1:68; Eph 1:7; Isa 35:10; 1Co 1:30; Rom 8:23. Because He has mandated His covenant with Israel for ever, His name is “holy and revered,” to be held in highest esteem, Psa 42:8; Psa 133:3; Deu 28:8.

Verse 10 concludes that “The fear reverence for the Lord is (exists as) the beginning of wisdom,” in the light of who He is, what He has done, and is yet doing for men, as certified Deu 4:6; Pro 1:7; Pro 9:10; Ecc 12:13. This fear calls for men to delight themselves in His commandments, as the Holy and Revered God, Deu 28:58. All who do or practice keeping His commandments are said to have a “good (ideal) understanding,” by reason of their obedience, Pro 3:4; Pro 13:14-15. “His praise endures (lasts) for ever,” as a worthy thing, Mat 25:31; Mat 25:33; Joh 5:44; Joh 12:43; Rom 2:7; Rom 2:29; 1Co 4:5; 2Co 4:17; 1Pe 1:7.

Fuente: Garner-Howes Baptist Commentary

1 I will praise Jehovah The best and most efficient method of inculcating the performance of any duty is to be exemplary; and, accordingly, we find that the prophet, in the present instance, sets himself for an example, to lead others to engage in the celebration of God’s praises. His resolution to praise God consists of two parts; that he would celebrate God’s praises unfeignedly, with all his heart, and that he would do it publicly, in the assembly of the faithful. He very properly begins with heart-praise, because it is much better to praise in secret, and when no one is conscious of it, than to lift up our voice, and shout forth his praises with feigned lips. At the same time, the person who, in secret, pours out his heart in grateful emotions towards God, will also set forth his praises in swelling strains, otherwise God would be deprived of one half of the honor which is due to him. The prophet then determines to praise God with the whole heart, that is, with an upright and honest heart; not that he engages to come up to the full measure of his duty, but he declares that he would not be like the hypocrites, who, coldly and with a double heart, or rather guilefully and perfidiously, employ their lips only in the praises of God. This is a point worthy of notice, lest any should be discouraged, in consequence of not being able to cherish the hope of attaining to that perfection of heart which is so desirable; for however defective our praises may be, they may nevertheless be acceptable to God, provided only we strive unfeignedly to render unto him this act of devotion. We come now to the other part of his resolution, in which he says he would proclaim the praises of God before men; for although the Hebrew term סוד , sod, denotes a private assembly, (337) yet I think that, in this passage, he employs two words of synonymous import. At the same time, should any one be inclined to take a more refined view of the passage, he may do so if he please. He says, in the congregation of the just, because the principal object for which holy assemblies are convened, is to afford the worshippers of God an opportunity of presenting to him sacrifices of praise, agreeably to what is stated in Psa 65:1,

“

Praise waits for thee, O Jehovah! in Zion.”

(337) “Aben Ezra and others think that עדה is put in opposition to סוד, which denotes a more secret assembly; and so the verse, they say, means, in substance, as follows: ‘I will praise the Lord with all my heart, both privately and publicly.’ This, however, I think can scarcely be the sense: it is much more likely that סוד is here employed to express a congregation of Israelites; because the rest of the world was excluded from such assembly, and so far it partook of the character of private or secret. This is the view taken by Luther, whose paraphrase of this verse is as follows: ‘I thank the Lord here in this public assembly, where we (Israelites) meet one another as in private counsel, and where no heathen nor strangers can be present.’” — Phillips.

Fuente: Calvin’s Complete Commentary

INTRODUCTION

1. Authorship unknown, probably late.
2. One of the ten alphabetical Psalms, the clauses beginning with the letters of the Hebrew alphabet in succession. This is no more artificial than the measure, rhyme, or rhythm of other poetry.
3. One of the ten Psalms which begin with Hallelujah.

PRAISE

(Psa. 111:1, Clause 1)

Praise ye the Lord. (Heb. HALLELUJAH.) Worship is an universal instinct of humanity. In all places where we find men we find religious exercises. Polytheism, Pantheism, and even Positivism testify to the necessity of gratifying the religious instinct by providing objects for worship. The man who has nothing else above him has self, that ugliest, most obscene of deities: Belial, and Mammon, and Beelzebub in one. Self is the deity of millions, and its worship is as vile, as brutalising, as ever were the rites of Chemosh, or Milcom, or Ashtoreth. In general, even fallen man has something besides himself above him; even where self presides in the worship, it is rather as priest than idol.Dr. Vaughan. Our text sets before us

I. The true object of worship. The Lord.

1. The only rightful object.

(1.) On the grounds of creation and providence.
(2.) On the ground of express revelation: Him only shalt thou serve.

2. The only satisfying object.

(1.) Idols are nothing in the world.

(2.) Nature and humanity are only abstractions.

(3.) None but God is good, strong, and therefore willing and able to accept our worship.

3. The only ennobling object. All other objects, because of their vanity, inability, or degradation, are unworthy of mans adoration, and therefore their worship is debasing. But the worship of God

(1) Elevates the mind. The imagination and reason are lifted up above the mean or petty considerations of sense and time to the contemplation of the boundless perfections of the infinite and eternal.

(2) It elevates the will above the debasements of selfishness, to free consecration to the authority of the noblest being and the execution of the noblest purposes.

(3) It lifts the heart above all ignoble objects of affection, and reposes it on inimitable beauty and eternal loveliness.

(4) It exalts the whole man intellectually, morally, socially, and even physically, into an atmosphere of holiness and purity.

II. The true character of worship. Praise. All other elements of worship condense themselves into this. Prayer is a form of praise, because it tacitly acknowledges that God has answered it before, and is worthy of our grateful homage. Communion is a form of praise, inasmuch as it confesses that God is worthy of the time that we snatch from other engagements to consult His will.

1. Praise implies gratitude. It expresses thankfulness for past and present mercies.

2. Praise implies self-forgetfulness. Self is in oblivion when we contemplate and are thankful for those blessings which have made self possible.

3. Praise implies an adoring and strong recognition of Gods claims upon our practical service, who has showered those benefits which are the subject of our thanksgivings.

4. Praise is the result of the combined operation of all our faculties. The mind contributes its thought, the emotions their rapture, the will its volitions, the spirit its fervour, and the body its activities.

III. The true spirit of worship. Ye.

1. Personal. God is no respecter of proxies. Incense, beads, and other ritualistic paraphernalia, and even men of unquestionable piety and spiritual power, can be no substitute for the personal homage of the soul.

2. Yet not so personal as to exclude all reference to or company with others. Gods blessings are like stones cast into the water. The ripples and influences are felt far and wide. The mercy a parent receives extends more or less to his family, dependants, and connections. Let him, therefore, praise the Lord for those who have felt the influence, and in their company.

IV. The true medium of worship: Christ. No man cometh unto the Father but by Me.

CHURCH AND CONGREGATIONAL WORSHIP

(Psa. 111:1)

I. Distinctions in worship. The expressions, assembly of the upright and congregation, are not synonymous. They express the modern ideas of public and private; church and congregation.

1. Public worship as against the specious sophistries of Plymouthism, &c., may be defended

(1.) On the ground of convenience. No private dwelling can afford the facilities presented by houses set apart exclusively for that purpose.

(2.) On the ground of fraternity. The Church in the house if the only Church must necessarily be narrow and exclusive, and be confined in most cases to the family dwelling there, in all cases to the nearest neighbours.

(3.) On the ground of unrepealed law. Man has not yet outgrown this provision for his spiritual nature provided under the old dispensation, and therefore the laws concerning it are still binding.

(4.) On the ground of Christs example, in the use of temple and synagogues.

(5.) On the ground of apostolic precedent. Paul in the School of Tyrannus, &c.

(6.) On the ground of universal custom in all ages, from the churches in the Catacombs till now.

2. Private worship, as against formalism or latitudinarianism must be provided for and practised by the Church.

(1.) On the ground of convenience. In public a certain amount of restraint is necessary. In private the Church is away from critical eyes and ears, and can unbosom herself without fear of being misunderstood.

(2.) On the ground of Christian fraternity. The Church being a family should have opportunities of family worship.

(3.) On the ground of universal custom. In all ages the Church within the Church, The upright, Those that fear the Lord, have had their separate assemblies. The Jews, our Lord and His disciples; the early Church, Reformers, Puritans, Methodists, &c.

II. Places of worship. In the assembly of the upright and in the congregation. This suggests to us

1. That the Church and congregation should not be confounded. The upright is a designation of Gods covenant people as such. Congregation, a general term for all who attend Gods ordinances. Gentiles were admitted within certain precincts of the Temple, but the inner enclosures were for Israel alone. A body of people assembling for worship or adhering to the tenets of a given communion may, for convenience sake, be called a church. But, strictly speaking, that term belongs to the mystical body of Christ. And while all are entitled to the privileges of congregational worship, yet there are certain specific privileges which belong to the Church as such alone.

2. That the Church should strive to make itself conterminous with the congregation.

(1.) By a willing fraternity. Let not the member of the Church say directly or by implication to the member of the congregation, Stand by, for I am holier than thou; or thank God that he is not as other men.

(2.) By an earnest and edifying testimony to the grace of God, and energetic evangelism (1Co. 14:24-25).

(3.) By generous invitation and genial encouragement. But not

(1) By a lax and miscalled charity, cheapening church privileges and bringing them into contempt.

(2) By mere desires of numerical increase: or

(3) By the resignation of divinely conferred and responsible rights. Churches should demand and obtain moral qualifications for membership. It will be an evil day for the Church when she relaxes her discipline, but a happy day when all congregations are churches in the fulfilment of their duties and the blamelessness of their lives.

3. That Church and congregational duties are alike obligatory. The members of our congregation have much to be thankful for, and are the heirs of many hopes. Let them praise God for what they enjoy. The members of the Church have every cause for gratitude. Let that gratitude be expressed in the presence of the congregation, publicly and emphatically.

III. Manner of worship. I will praise the Lord with my whole heart. Which suggests

1. That praise should be earnest. Indifference or perfunctoriness is a gross offence to God. Where warmth, fervour, glow are wanting, the very elements of praise are wanting.

2. That praise should be complete. Whole heart. Wandering thoughts must be checked, vagrant affections and interests must be reined in. Glorify God in your bodies and spirits, which are Gods.

3. That praise should be spontaneous. It should well up freely and naturally from the thankful heart.

IN CONCLUSION. (i.) Are you a member of the Church of Christ? If not, why? From indifference? Shrinking from public testimony to the power of God? From the lack of moral qualifications? Brethren, the worship of such must be lacking in many elements desirable in the sight of God. (ii.) Are you a member of the Church of Christ? If so, what are you doing for the community to which you belong? Are you enjoying its privileges without contributing to its strength? Are you at ease in Zion? Remember, worship without work is hypocrisy (1Pe. 2:9).

THE WORKS OF GOD, THE SUBJECT OF SOUL-SATISFYING SEARCH

(Psa. 111:2)

These words, summing up Gods works in general, and describing our proper attitude towards them, and the fruits of their patient study, suggest

I. That Gods works are great. They are great

1. In the mystery of their origin. Like Him who made them they are past finding out. Even if the statements of modern scientists be true, viz., that all life may be traced back to one primordial germ, yet, as Professor Huxley has said, The present state of knowledge furnishes us with no link between the living and not living.

2. In the length of their duration. Astronomy and geology tell us something of the time which must have elapsed since they first came into being, and the Bible does not attempt to limit it. About their future science can say nothing, and about their absolute termination Gods Word gives no hint.

3. In the vastness of their extent. The most moderate computation of the distance between the sun and other planets, and our earth, to say nothing of realms of matter beyond, loses us in wonder and awe.

4. In the wisdom of their arrangement. Subject to unvarying law; exquisitely adapted for their various purposes; regularly serving their appointed ends.

5. In the beneficence of their intention. All things working together for the general good.

II. That Gods works should be the subject of study. The popular religious outcry against science is

(1) unreasonable;
(2) contrary to Gods Word;
(3) condemned by the example of the best spirits in all ages. The psalmists and prophets were profound natural philosophers, and many of their revelations have anticipated the discoveries of modern times. Our Lord revelled in nature, and Paul had a keen eye for its beauties.
(4) It is fatal to the interests of truth. But Gods works should be studied
1. Cautiously. None but facts should be acknowledged. Probable hypotheses should be considered and respected, but conclusions should only be built upon unquestionable certainties.

2. Fearlessly. God cannot deny or contradict Himself. All that He has revealed in nature should be explored; and genuine discoveries, however much they may shock our prejudices or explode our preconceived convictions, should be welcomed and acknowledged.

4. Reverently. Nature is the revelation of the invisible things of God; explain many of the truths of Gods Word, and should be made the handmaid of piety.

III. That Gods works are promotive of soul satisfaction. Exquisitely excellent, and fully satisfying all those who delight in them; i.e., excellent, precious, incomparable, in the judgment of those who best understand themHis faithful worshippers (see Psa. 12:1).Speakers Comm.

1. The believer finds there revelations of his own dignity. Surveying the magnificent expanse above him, he will say, I am greater than all that; for that gorgeous canopy has no mind. Contemplating the immense ages which have elapsed since the world came into being, he will say, All those ages were necessary to fit the world for me. Watching the operation of inexorable laws, he will say, I am free.

2. The believer will find there intimations of his relation to God and his immortality. Man stands alone in the universe. Communion with nature is all very well as poetry; but between mans soul and the material universe there is nothing in common, and therefore there can be no communion. He is thus driven to the Author of nature, and with Him man finds that he has some affinity, and can therefore have communion. Again, man lives in the midst of things that are ever changing and passing away. But when man turns within himself he is conscious of something that will survive the wreck of matter and the crush of worlds.

3. The believer will there find ample confirmation of all that is revealed in Gods Word respecting his Makers wisdom and power and goodness. He will there see the truth of the declarations: Behold, it was very good; Thou hast done all things well.

4. The believer will there find abundant cause for thankful and adoring gratitude. The more he becomes acquainted with Gods works the more he knows of his Fathers beneficence towards Him, and will concerning him.

IN CONCLUSION.(i.) Let nature be the subject of your studious search. (ii.) Let the design of your search be to find harmonies between Gods Word and Gods works. (iii.) Let the result of your search be thankful praise.

NATURES BEAUTY AND THE RIGHTEOUSNESS OF NATURES GOD

(Psa. 111:3)

The union of the useful and the beautiful in nature is perfect. The two cannot be separated as is the case with the works of man. If you were to deface a Phidian statue, the useful marble would remain. Again, man uses beauty to conceal deformity. Not so nature. Man is the only blot on her fair surface. Natures beauty and utility are one and the same. The gorgeous tints which decorate the region of the setting sun are but the result of a certain combination of the laws by which we live. The same lines which make up the beauty of the landscape are the measure of distances and the guide of motion. We shall consider the utility of nature further on. Here observe

I. Natures beauty. Honourable and glorious . Shining and glittering, majestic and splendid.

1. Nature exhibits herself in beautiful positions. The starry heavens, the distant landscape, alternations of mountain and plain, land and water, meadow and garden, forest and plateau.

2. Nature exhibits herself in beautiful forms. This is seen by the naked eye in the graceful foliage, the rippling stream, the foaming cataract, the raging sea; in flowers, fruits, herbs, &c. But the telescope and microscope open up the wondrous splendours of a new world.

3. Nature exhibits herself in beautiful operations. The march of the seasons, progress of the earth, dawn, meridian, sunset, night.

4. Nature teaches beautiful lessons of grace, dignity, generosity, order, dependence on God.

5. Nature is full of beautiful perfumes and beautiful sounds.

II. Nature is beautiful, says the Psalmist, but natures God is righteous. Is there any break in the thought? No.

1. Natures beauty is but a reflection of that eternal moral beauty which we call the divine righteousness. Nature is beautiful, because it is the expression of the established will of heaven.

2. Conversely, nature teaches us that the mind which clothed her in those beautiful forms is beautiful. No effect can be greater than its cause. No water can rise above the level of its source. Order only can produce order, beauty only can evolve beauty.

3. Nature exhibits her harmony with her Maker. This is so complete that certain theologists have identified the two, and have regarded the universe as the splendid robe of deity.

Thus times whizzing loom unceasing I ply,
And weave the life-garment of deity.

Goethe.

4. Nature exhibits by contrast the causes of the moral deformity of man. Man is out of harmony with the universe, because out of harmony with God. When that harmony is restored man puts on the beautiful garment of holiness, and grows in grace.

III. Nature is beautiful, as the expression of the everlasting righteousness of natures God. Then beauty is the permanent order of things, for moral beauty is eternal. Some day nature will put off her splendid vestments, but that will only be preparatory to the creation of the new heaven and the new earth, wherein dwelleth righteousness. Those who exhibit themselves in contrast with her now, being then in harmony with her God, will be in harmony with her. It is not without significance that all the visions vouchsafed to man of the life to come are exquisitely beautiful. Beautiful scenes, forms, sounds, fragrance, food; because all righteous (Rev. 22:1-6).

THE PURPOSE OF NATURE, AND THE GOODNESS OF NATURES GOD

(Psa. 111:4)

I. The purpose of nature. He hath made His wonderful works to be remembered.

1. Their wonderfulness adapts them to mans memory. The Speakers Commentary paraphrases thus: He has done such wonderful deeds that a remembrance of them abides for ever (Psa. 78:3-4; Num. 16:40; Jos. 4:6-7). Those things are most easily remembered which strike upon mans sense of wonder. Trivial incidents we forget, great things we call memorable. Gods works are wonderfully great, wonderfully mysterious, wonderfully old, wonderfully novel and fresh, wonderfully grand.

2. The memory stands as the result of the operation of all the faculties of the mind. We must study, apprehend, reason, and compare, if we would remember. Memory is but the treasure-house of the things we put into it; and we can only store it with the facts of Gods universe by the exercise of all the intellectual powers. But memory is fickle, hence the necessity of constantly examining it to see if its contents are still there and in their right places.

3. The retention of Gods marvellous works ennobles memory.

(1.) By the exercise which it gives. Memories enlarge and grow by exercise. Bad memories, as a rule, are idle and unexercised memories.

(2.) By the love which they impart. How debasing are the contents of most memories! Recollection of wasted opportunities gives a tone of remorse. Recollection of sins gives a tone of vice. Gods works are pure and good, and must give a pure and good tone to that which stores them up.

(3.) By alien recollections which they expel. A memory that is full of Gods wonderful works must have emptied itself of all base subjects. And as they take hold of the mind they cast out things unworthy of retention.

True, this is a process largely dependent on habit. Let then the habit be cultivated, and all base and unworthy memories will gradually fade.

II. The purpose of nature is to be remembered: why? That we may have a perpetual evidence of the goodness of natures God.

1. Gods works show that He is gracious:REMEMBER THEM. All nature shows that God is mindful of man and visits him. Creation is no testimony of a creator distant from and indifferent to its operations. It postulates the presence of One who watches the movements of all its laws and processes, and who continually prevents its going wrong. And what for? The whole universe replies, For man. All things work together for his good. Natural forces have other ends to serve, but emphatically and pre-eminently they serve him. The sun by day, and the moon and stars by night, afford him light and regulate his time. Birds, beasts, fishes, vegetables, &c., serve him for labour, clothing, or food. All this evidences the fact that God is gracious to man. Above all, there is Gods gracious work of Redemption, the operations of the Holy Ghost, the Church, the Word, the Sacraments.

2. Gods works show that He is full of compassion:REMEMBER THEM. Compassion is the sentiment of a higher and richer to a lower and more needy creature. Gods works contemplate the alleviation of human wants. Man suffers from exhaustion: God giveth His beloved sleep. Man suffers from cold: God has laid up for him a treasury of coal. Man suffers from heat: God has provided healthy and refreshing breezes. Man suffers from disease: Gods works are full of healing medicines and curative appliances. Man suffers from sin, and, behold, all heaven is opened and placed at his disposal.

THE BOUNTY AND FAITHFULNESS OF GOD

(Psa. 111:5)

Old and New Testament alike recognise the Fatherhood of God. In that Fatherhood all the divine perfections inhere. As a Father, God is just and holy as well as merciful and kind. Consequently the results of that Fatherhood do not spring from mere spasms of affection, but are based upon eternal principles. Hence our text recognises the provision for our daily wants as the result of Gods fidelity to His covenant engagements.

I. Gods bounty. He has given meat, i.e., prey, contemplating a nomadic life, or Israels wandering in the wilderness.

1. Gods gifts are as varied as mans need.

(1.) Mans material blessings are Gods gifts, not his own earnings. The health, strength, and physical force by which he acquires them are loans from God to enable him to acquire them.

(2.) Mans intellectual blessings are Gods gifts. Information, learning, and all mental wealth necessary for the nourishment and support of the intellect.

(3.) Mans moral blessings are Gods gifts. Man is entirely destitute of the means of making spiritual provision. God gives the power to repent and believe, and on the exercise of these saving instrumentalities depend all Gods mercy by Christ, by the Holy Ghost in regeneration, sanctification, &c.

2. Gods gifts are as plentiful as mans need.

(1.) Wherever man exists he is found to be a needy creature, but everywhere his needs are met. When it is cold, animals are found with skins which afford him suitable clothing and food, which contributes to warm his blood. In hot climates, suitable vegetable and fruits preponderate. In temperate zones both abound as and when he needs them. Political economists borrow from providence their law of supply and demand.

(2.) Wherever man is found, he is full of need. Physically, intellectually, and morally, but everywhere the promise holds good: My God shall supply all your need according to His riches in glory by Christ Jesus.

3. Gods gifts are equal to all the emergencies in which man through need is plunged. Everywhere mans extremity is Gods opportunity. IllustrationsMarah, water out of rock, quails, &c. In business perplexities, If any of you lack wisdom let him ask of God. In family worries, Casting all your care on Him. In painful sickness, My grace is sufficient for thee.

II. Gods bounty is based upon Gods faithfulness. He will be ever mindful of His covenant, which covenant binds Him over to care for His people. The Psalmist wrote this with reference to the Sinaitic covenant alone. Christians base their hope in its frequent repetition. (Jeremiah 31; Ezekiel 11; 2 Corinthians 7; Rev. 21:7.)

1. Gods bounty is not capricious. Faithful in opposition to fickle.

2. Gods bounty is not administered by favouritism. Faithful as opposed to unjust.

3. Gods bounty is exactly suited to mans need. Faithful as opposed to sentimental.

4. Therefore mans supplies are sure. Is not this contradicted by facts? No.

(1.) We must take all the facts into account. The poorest Christian has more than the richest worldling.

(2.) We must give God the eternity He demands in which to work out His purposes. He will ever be mindful of His covenant.

(3.) If God withholds one gift it is only to give a greater.

(4.) Men can afford to wait for the eternal weight of glory.

III. Gods bounty is conditional on mans piety. Unto them that fear Him, so says our Lord; Seek ye first, &c. Paul: Godliness is profitable, &c.

1. Piety is necessary to secure the WHOLE of Gods bountyintellectual, material, moral. If a man loves his neighbours better than himself, and promotes their wellbeing to the neglect of that of his family and himself; if, while fervent in spirit, he is slothful in business; if, while devotional and philanthropic, he is neglectful of the laws of health, let not God be charged with the result.

2. Without piety none of Gods blessings will be secured. The semblance or shell may be, but not the substance. To look at riches, luxury, &c., is to take an inadequate view of the case. In themselves they are unsubstantial, transitory, may be a curse, and are only valuable for results which without piety are never obtained.

3. True piety is the sure means of securing Gods blessings.

(1.) Love of God.

(2.) Proper love of self.

(3.) Love of others. Fidelity to these laws is the basis of everlasting prosperity.

THE PURPOSE OF THE REVELATION OF GODS POWER

(Psa. 111:6)

While we study Gods revelations in the Bible, in nature, and in the course of providence, and read of His goodness there, never let us overlook the fact that they contain records of His glorious power. The thought in the Psalmists mind was the conquest of Canaan, which (see the narrative) could only have been effected by the miraculous arm of God. Notice

I. That Gods people have acquired the heritage of the heathen.

1. Materially. God did not more give Canaan to Israel than He did the Roman Empire to the early Church, than He has done India, &c., to the modern Church. Witness the progress of those nations who have been true to GodEngland, Scotland, America. Contrast the decay of the great Oriental powers and superstitions, and Italy and Spain.

2. Intellectually. Christianity wields the sceptre over the world of mind. She has passed whatever precious metal there was in heathen philosophy through her mint. Whatever revolutions there have been in human thought she has impressed them into her service, and it is a remarkable fact that nothing that has not been received by the Church is acknowledged as unquestionable truth. And for many centuries it is the Church that has given to the world its explorers, scientists, and teachers.

3. Morally. The Christian wave moved by the breath of God has swept away many an idolatry, superstition, and vice, and is doing so wherever it rolls. There is much of each form of evil still, but compare the world to-day with the palmiest era of ancient Rome. Contrast the moral deserts with the Christian oases in the midst of them in Africa and Hindostan. What was Fiji a century ago? What is it to-day?

II. That this acquisition is the result of divine power.

1. From the extreme unlikeliness of the result. Imagine Neros smile if Paul had predicted to him the changes which would take place in his empire within three centuries. Imagine Philips incredulity if he had been told of the probable or even possible destruction of the invincible Armada. Who would have looked for such a development of Scotlands scanty resources, and the progress of the United States? Equally unlikely was it that the sayings and writings of a Nazarene peasant and His disciples should shake the schools of philosophers, and produce such thinkers as Augustine, Aquinas, Bacon, and Newton. Yet the simple preaching of Christ crucified has been the power by which God has changed the face of the world.

2. From its complete success. Wherever Christianity has gone, heathenism has receded, and the idols have been given to the moles and the bats; and it still goes on conquering and to conquer.

III. That this acquisition is for the benefit of humanity at large. It is not for the exclusive good of those who make the acquisition in the first instance, but for the good also of those from whom the acquisitions are derived. A good and wise conqueror contemplates the good of the vanquished. And so Christian conquests are achieved that the heathen may also become the children of God.

THE RECTITUDE OF GODS WORKS AND THE STABILITY OF GODS WORD

(Psa. 111:7-8)

The Bible goes upon the assumption that both nature and itself are the work of the same hand and the revelation of the same being. That being the case there can be no contradictions between them. (See Butlers Analogy, chap. I.)

I. The characteristics of Gods works.

1. They are true, verity. They are real and genuine, and contrast with many of the works of man. In working out an end God employs the right materials. From the star to the grass-blade every means is adapted to its proper end in the best possible way.

2. They are just, judgment.

(1.) God uses right materials in the right way. He does not trench on the interests of any of His creatures. Everything is found in its proper and therefore best place, and is working out its best and therefore proper destiny.

(2.) God uses right materials to subserve right ends, and seeks the good of all that He has made.

3. Therefore Gods works endure. The second member of Psa. 111:7 certainly applies to Gods Word. The application of Psa. 111:8 is uncertain. Perhaps this is intentional, that it may apply to both.

From the analogy of things we gather that what is good will stand. Mans works decay, many of them for the want of rectitude and justice. Gods works stand fast for ever; they will be transformed, but not destroyed, because God has made them very good.

II. Characteristics of Gods Word.

It is sure for the same reason as His works. As Matthew Henry says, it is straight and therefore steady. It is founded no less upon the justice and truth of God than upon His mercy. My word shall never pass away.

1. Gods COMMANDMENTS are sure. There is no repeal for them. God is not a man that He should repent. Let the wicked tremble.

2. Gods PROMISES are sure. They are part of the everlasting covenant. Let the righteous rejoice.

3. Gods COUNSEL is sure. Thou shalt guide me with Thy counsel, and afterward receive me to glory. Let all men hope. Learn

(1) That the qualities of Gods works and word are the qualities of its Author. Truth, rectitude, immovableness.

(2) That these qualities afford an unshakable foundation for faith and hope (Mat. 7:24-25).

REDEMPTION: ITS SURE FOUNDATIONS AND ITS AWFUL SANCTIONS

(Psa. 111:9)

It is to be feared that the doctrine of redemption is underestimated and undervalued, from an inadequate conception of the majesty of its Author, and of the fulness of its obligation. Gods justice had as much to do with it as His love, and its intent is not only to deliver men from hell, but from sin; and not only to privilege, but to duty. The Israelites were redeemed, not only by the visitation of Gods compassion, but by His covenant; and not only out of Egypt, but to the promised land; and in that land they were to be a holy nation. The Redeemer of man is the holy one; and the end of His work is to separate unto himself a peculiar people, zealous of good works.

I. Redemption. The redemption out of Egypt, to which this undoubtedly refers, was very suggestively typical. Egypt representing human bondage in general; the blood sprinkled on the doorpost, the ransom price; and the promised land in every respect the antithesis of the land of serfdom, the duties and privileges of Gods believing people.

II. The sure foundations on which this redemption rests are His covenants.

1. God undertakes by virtue of this covenant to redeem all who will be redeemed, and confirms that covenant with His oath (Heb. 7:13-20).

2. Redemption by price is secured for all. Redemption was made possible for all Israel, but it was open to any to reject the privileges it involved. So Christ has died for all, yet the benefit of that death will be secured only to those who believe in Him.

3. Redemption by power is only effected in those who fulfil the covenant conditions. God has fulfilled all the conditions on His side that are possible, and waits to fulfil the rest. Man must fulfil his, and repent, and believe.

4. To those who fulfil the conditions of that covenant, the covenant is made sure for ever. Unbelief may perhaps tear the copies of the covenant which Christ has given you; but He still keeps the original in heaven with Himself. Your doubts and fears are not part of the covenant; neither can they change Christ.Rutherford.

5. The covenant of God is the ground of the expectation of final and perfect redemption. The strong hope of our fastened anchor is the oath and promise of Him who is eternal verity; our salvation is fastened with Gods own hand and Christs own strength to the strong stake of Gods unchangeable nature.Rutherford.

III. The awful sanctions by which the duties of the redeemed are enforced. Holy and fearful is the name of Him who has redeemed us and to whom we owe allegiance. Redemption therefore involves

1. Our holiness.

2. Our reverence for, as well as our love of God.

IN CONCLUSION. (i.) Redemption gives God the absolute right to our service. (ii.) Selfishness and sin are sacrilegious thefts.

THE NATURE AND ADVANTAGES OF TRUE PIETY

(Psa. 111:10)

Both the character and advantages of religion have been sadly misrepresented. This authoritative declaration is therefore appropriate and valuable.

1. Religion has been misrepresented as a thing of the emotions, without vigour or intelligence; as that which is fit only for the Sunday exercise of those who have declined or lost the battle of life.

2. Its advantages have been misrepresented as belonging exclusively to another sphere, and to belong only to the future life; and therefore

3. Secularists and others have condemned it as emasculating the human powers and imposing drawbacks on human progress.

In opposition to this the authoritative document on the question declares

I. What true piety really is.

1. It is the fear of the Lord. Not slavish terror or alarm, but such respectful reverence as a good son will afford a good parent on his recognition of superior mental and moral qualities. Surely there is nothing degrading in this. On the contrary, it is sublimely elevating inasmuch as it involves

(1) The contemplation and love of infinite wisdom and holiness.

(2) The careful avoidance of those things which infinite wisdom and holiness have condemned.

(3) Such studies and practices which will bring man into harmony with infinite wisdom and holiness, and which will secure the approval of them to whom those attributes belong.

2. It is to do His commandments. Is there anything degrading in this?

(1) We have nothing to do with those traditions which human folly has elevated to the dignity of divine commands. Nor

(2) with the unworthy conduct of so-called Christian men.

(3) But we have to do with the moral law of the Old and New Testaments, which the greatest moralists and statesmen have all but unanimously pronounced perfect.

II. What the advantages of true piety really are.

1. True piety is the beginning of wisdom. Wisdom may be defined as the choice of the best end, and the employment of the best means to secure that end. What is mans best end? Is it not the complete good of his complete nature, and that of his neighbour? What is the best means of gaining it? How can we know in the first instance and do in the second?

(1.) By insight? Insight has never discovered the answer to these questions, as is proved by heathenism.

(2.) By learning? Witness the moral degradation which preceded the downfall of the wisest nations of antiquity.

(3.) By experience? History shows that man, except under Christian conditions, has never enjoyed such experiences as could help him to come to a right conclusion.

(4.) How then? By that temper of mind induced by the fear of God which leads men to love the Lord their God with all their heart and soul, &c.

2. True piety, being the beginning of wisdom, grows with its growth and strengthens with its strength. Having the true wisdom all other wisdom follows in its train. Fearing God

(1) I shall study His character. That character is infinite. Therefore its study will enlarge my mind, train it for prolonged and patient efforts, for deep and abstruse subjects, secure its balance, safety, and sanctity.

(2) I shall study His works. Hence follows all science. I am forbidden to investigate nothing. But my fear of God will prevent me indulging in unprofitable speculations and pushing my researches beyond desirable limits.

(3) I shall study His ways. All history is open to me; and by regarding it as a development of Gods providence I shall have a key to unlock its mysteries which merely human wisdom would not afford me. All politics are open to me, all commercial enterprises, all discoveries and explorations.

3. True piety is the harbinger of success. would appear to mean the success which the exercise of wisdom implies, and the respect which wisdom commands.

(1.) Those who fear God and keep His commandments make the best of both worlds. It implies prudence, as translated (2Ch. 2:12), sense (Neh. 8:8), knowledge (2Ch. 20:22), policy (Dan. 8:25).

(2.) They gain respect and esteem; not the hypocrite, but the truly godly.

ETERNAL PRAISE

(Psa. 111:10, last clause)

The occasional glimpses which we get of the service of angelic beings in the past eternity is singularly corroborative of our text. The morning stars sang together, &c. When He brought His first-begotten into the world He saith, Let all the angels of God worship Him. The ample revelations of the eternity to come confirm the same. The one theme upon the lips of unfallen beings in the past, and unfallen and redeemed beings in the present and future, is the praise of God. Notice

I. The object of praise is eternal. God in His being and perfections is ever the same.

II. The subjects for praise are eternal. Man has always been receiving benefits. These will ever be remembered in grateful song. For creation, Rev. 4:11; redemption, Rev. 5:9-10. For benefits that will ever accumulate, Revelation 21, 22.

III. The worshippers are endowed with life eternal (Rev. 3:2). The mind will be keener than ever for the appreciation of the divine wonders and goodness. The heart will be warmer than ever in its gratitude and affection. The organs of praise will be clearer and more powerful than ever.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Psalms 111

DESCRIPTIVE TITLE

Alphabetical Psalm in Praise of Jehovah.

ANALYSIS

The Psalm is composed of Ten Verses: Psa. 111:1-8 have Two Clauses each, Initialled by 16 successive letters of the Hebrew Alphabet; and Psa. 111:9-10 have Three Clauses each, Initialled by the 6 remaining letters of the Alphabet: thus making, in all, 22 lines; and employing the entire alphabet as initials. The First Verse states the THEME of the psalm, and the Last Verse supplies the THEME for the Next Psalm; so that the Second of the pair Begins where the First Ends.

(P.R.I.) Praise ye Yah!

1

I will thank Jehovah with a whole heart,

In the council[534] of the upright and the congregation.

[534] Or: confidential gatheringDr.

2

Great are the works[535] of Jehovah,

[535] Or: doings.

Studied by all who take pleasure therein.

3

Majestic and stately[536] is his work,

[536] Ml. or: majesty and stateliness.

And his righteousness standeth fast for aye.

4

A memorial hath he made for his wondrous works,

Gracious and compassionate[537] is Jehovah.

[537] Cp. Exo. 34:6.

5

Prey[538] hath he given to them who revere him,

[538] Or (mf.): food.

He remembereth to the ages his covenant,

6

The might of his works[539] declared he to his people,

[539] Or: doings.

In giving them the inheritance of the nations,

7

The works of his hands are truth and justice,

Trustworthy are all his precepts.

8

Sustained are they to futurity to the ages,

Wrought out in truth and uprightness.

9

Ransom sent he unto his people,

He commanded to the ages his covenant;
Holy and to be revered is his name.

10

The beginning of wisdom is the reverence of Jehovah,

Excellent insight have all they who do those things,[540]

[540] Heb.: them.

His praise standeth fast for aye.

(Nm.)[541]

[541] See 112 (beginning).

PARAPHRASE

Psalms 111

Hallelujah! I want to express publicly before His people my heartfelt thanks to God for His mighty miracles! All who are thankful should ponder them with me.
3 For His miracles demonstrate His honor, majesty, and eternal goodness.
4 Who can forget the wonders He performsdeeds of mercy and of grace?
5 He gives food to those who trust Him; He never forgets His promises!
6 He has shown His great power to His people by giving them the land of Israel, though it was the home of many nations living there.
7 All He does is just and good, and all His laws are right,
8 For they are formed from truth and goodness, and stand firm forever.
9 He has paid a full ransom for His people; now they are always free to come to God (what a holy, awe-inspiring name that is).
10 How can men be wise? The only way to begin is by reverence for God. For growth in wisdom comes from obeying His laws. His name forever.

EXPOSITION

Considering how artificial is the structure of these twin psalms, it is remarkable how little sense has been sacrificed to form: perhaps prey (Psa. 111:5) is the only instance in this psalm in which a less happy word seems to have been used owing to acrostic exigencies. It is further observable that notwithstanding the proverbial style of sentiment which prevails, the striking history of Israel has, in this psalm in particular, furnished several couplets: as probably the passover memorial of Psa. 111:4; the grant of Canaan in Psa. 111:6; and again the deliverance out of Egypt and covenant at Sinai in Psa. 111:9. An allusion to Exodus 34 (the Refrain of the Bible) may be detected in Psa. 111:4. The subtle difference between deedthing doneand workthing mademay also repay reflection. Jehovah is worthy to be praised both for his deeds and his works. The practical trend of both psalms, and the especial link between the two, clearly proclaim: I am holy, therefore be ye holy. It is impossible to exaggerate the importance of the character of the God whom we worship.

QUESTIONS FOR DISCUSSION

1.

This is a grand psalm of praise. Please find in it present-day reasons for praise.

2.

Why use an acrostic?

3.

How does our consideration of the character of God aid our worship?

Fuente: College Press Bible Study Textbook Series

(1) Praise ye the Lord.This short doxology does not strictly form part of the psalm. The alphabetical arrangement begins with I will praise, &c

Assembly.See Note on Psa. 25:14.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

1. Praise ye the Lord This belongs to the title of the psalm, as is clearly shown by the alphabetical numbering of the lines, beginning with the next sentence.

In the assembly In the select, or confidential, circle. In this sense the word rendered “assembly” is often used.

Upright “ Straightforward; a title given to the true Israel from the days of Balsam downwards.” Alexander. See Num 23:10. The word Jeshurun, which occurs four times in the Scripture as a poetical name of Israel, is a diminutive from the same root, ( Yashar, upright,) signifying the good or upright little people. See on Deu 32:15; Deu 33:5; Deu 33:26; Isa 44:2.

Congregation The collective multitude of the people. A distinction seems here drawn between the select number of the upright, or true Israel, and the nation at large. See Rom 9:6. If the two terms are taken as synonymous, then the term “upright” could apply to the “congregation” only as their profession.

Fuente: Whedon’s Commentary on the Old and New Testaments

Psalms 111

Characteristics – Psalms 111 is a complete acrostic with each phrase beginning with successive letters of the Hebrew alphabet. Psa 111:1-8 contain two lines each. Psa 111:9-10 contain three lines each. Psalms 112 is the same in its acrostic structure.

Theme – The first stanza of Psalms 111 declares His mighty works, while the second stanza praises His Word; for it is by His Word that he has accomplished His works of old (Heb 11:3). He continues to do so all things by the power of His excellent Word (2Pe 3:5-7).

Heb 11:3, “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.”

2Pe 3:5-7, “For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.”

While Psalms 112 praises the Lord for the man who works righteousness, this Psalm praises the Lord for His righteous works.

Psa 111:1  Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation.

Psa 111:1 “Praise ye the LORD” Comments – In the Hebrew the phrase “Praise ye the Lord” is the word “Hallelujah” ( ), which literally means, “Praise the Lord.” It serves as an interjection before beginning the stanzas.

Psa 111:2  The works of the LORD are great, sought out of all them that have pleasure therein.

Psa 111:2 Comments – There are many aspects of the Lord’s works. His works of creation are studied by man in the natural sciences. His works among men as He works miracles and divinely intervenes in the affairs of mankind are studied in the social sciences. Every aspect of our lives on this earth, and in Heaven will involve some aspect of learning about and proclaiming God’s mighty works.

Psa 111:10  The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.

Psa 111:10 Comments – In his book The Call Rick Joyner is told, “Obedience in the fear of God is the beginning of wisdom, but the fullness of wisdom is to obey because of your love for God.” [107]

[107] Rick Joyner, The Call (Charlotte, North Carolina: Morning Star Publications, 1999), 61.

Fuente: Everett’s Study Notes on the Holy Scriptures

A Psalm of Praise to Jehovah.

v. 1. Praise ye the Lord, or, “Hallelujah, praise Jehovah,” the singer celebrating God’s gracious dealings with His people, of which he gives a summary statement. I will praise the Lord with my whole heart, in the assembly of the upright, that is, in the intimate circle of believers, who form a company of confidential friends, and in the congregation, the true spiritual Israel of all times.

v. 2. The works of the Lord, both of His providence and of His grace, are great, sought out of all them that have pleasure therein, that is, carefully studied by all who desire to understand them more perfectly.

v. 3. His work is honorable and glorious, literally, “honor and majesty,” to emphasize the fact that His entire essence finds expression in them; and His righteousness, especially as shown in the great work of redemption, endureth forever.

v. 4. He hath made His wonderful works to be remembered, literally, “A remembrance He hath made to His miracles,” setting them before men never to be forgotten; the Lord is gracious and full of compassion, His wonders showing in His goodness, love, and mercy.

v. 5. He hath given meat unto them that fear Him, supplying them richly with food; He will ever be mindful of His covenant, the covenant between Israel and Jehovah being typical of that made with all believers in the Word of Grace.

v. 6. He hath showed His people, the children of Israel, the power of His works, His almighty power being manifested in the manner in which He led and guided them, that He may give them the heritage of the heathen, as He did at the conquest of Canaan.

v. 7. The works of His hands, by which He manifests Himself to His people, are verity and judgment, truth and justice designating both their source and the manner in which they are performed before men; all His commandments are sure, whatever He ordains is trustworthy, dependable, as being intended for the highest benefit of mankind.

v. 8. They stand fast forever and ever, established by His eternal decree, and are done in truth and uprightness, without hypocrisy, with only the highest good of His people in mind.

v. 9. He sent redemption unto His people, the deliverance from the bondage of Egypt being typical of the great spiritual redemption which was gained by Christ for all men; He hath commanded His covenant forever, giving the assurance that the covenant of His mercy should never fail. Holy and reverend is His name, His entire essence and all His attributes filling all those who contemplate them with awe.

v. 10. The fear of the Lord is the beginning of wisdom, the highest and best wisdom, for this world and for the world to come, flowing out of the reverence of God which is grounded in faith; a good understanding, a proper appreciation and recognition of the values in life, have all they that do His commandments, faithful in their duties according to His Word, the spiritual men being able to have the right judgment in all things. His praise endureth forever, that is, everyone who fears the Lord with the reverence which is an outgrowth of faith may rightly be called happy and blessed, since he is in the most intimate relation with his heavenly Father, from whom every blessing flows.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

ANOTHER “Hallelujah psalm,” and at the same time an “alphabetic psalm.” It has been called a “twin psalm” with the one which follows (Psa 112:1-10.), and beyond all doubt closely resembles it. Both begin with “Hallelujah;” both are alphabetic; both consist of twenty lines, arranged into ten verses. The one is the complement of the other; while Psa 111:1-10. “sets forth the greatness mercy, and righteousness of God,“ Psa 112:1-10. is concerned with “the reflection of these in the happiness, beneficence, and righteousness of God’s servants” (Kay). The two together seem to have been in tended to form an introduction to the “Hallel,” or chant sung at the Passover, at Pentecost, and at the Feast of Tabernacles, which consisted of Psalm 113-118.

Psa 111:1

Praise ye the Lord. Scarcely a part of the psalmrather a heading or introduction. I will praise the Lord with my whole heart (comp. Psa 9:1; Psa 119:34, Psa 119:58, Psa 119:69). “With my whole heart” replaces the “greatly” of Psa 109:30. In the assembly of the upright, and in the congregation. Professor Cheyne translates, “in the council and assembly of the upright;” and it seems to be generally allowed that two distinct assemblies are not spoken of, but that the one congregation of the faithful is designated by two names. Thus the Prayer-book translation is wrong.

Psa 111:2

The works of the Lord are great. Not his material works, but the doings of his providence (see Psa 111:3-9). Sought out of all them that have pleasure therein. Searched into and carefully studied by all who take an interest in such things. Derushim, “objects of study,” is etymologically connected with madrasa, a college, a “place of study and research.”

Psa 111:3

His work is honorable and glorious; literally, honor and glory; but our translators have rightly paraphrased. And his righteousness endureth forever; i.e. his just and righteous dealing with all his creatures.

Psa 111:4

He hath made his wonderful works to be remembered; literally, a memorial hath he made for his wonders; i.e. he has so done them that they cannot cease to be had in remembrance. Memorial institutions, like the Passover, are scarcely glanced at. The Lord is gracious and full of compassion; or, “compassionate” (comp. Psa 103:13).

Psa 111:5

He hath given meat unto them that fear him. The manna may be primarily in the writer’s mind, but he is also thinking of the “food given to all flesh” (Psa 136:25) continually. He will ever be mindful of his covenant. The covenant with Abraham, made “to a thousand generations” (Psa 105:8).

Psa 111:6

He hath showed his people the power of his works, that he may give them the heritage of the heathen; rather, in giving them. God manifested his power to Israel very specially by causing them to overcome the many strong Canaanitish nations, and to take their lands and labors in possession (Psa 105:44). This was one of the greatest of his “works,” or “doings.”

Psa 111:7

The works of his hands are verity and judgment. All that God does is right and just”done in truth and uprightness” (Psa 111:8). All his commandments are sure; i.e. firm, unchangeablebeing based on truth and right.

Psa 111:8

They stand fast forever and ever. This is exegetical of the “sure” in Psa 111:7. In the sense in which they were giventhe spiritual sense underlying themnot one jot or tittle of God’s commandments ever passes away (Mat 5:18). And are done in truth and uprightness; rather, being done. It is the intrinsic truth and equity of the commandments that render them ever lasting and unchangeable (see Cudworth on ‘Immutable Morality’).

Psa 111:9

He sent redemption unto his people. The “redemption” from Egypt (Exo 6:6) is perhaps especially in the writer’s mind, but he may be thinking also of other deliverances. He hath commanded his covenant forever (comp. Gen 9:12; Gen 17:13; Exo 31:16, etc.). Holy and reverend is his Name. Intrinsically “holy,” and therefore “reverend,” or to be reverenced.

Psa 111:10

The fear of the Lord is the beginning of wisdom (comp. Pro 1:7; Pro 9:10; Ecclesiasticus 1:16; and also Job 28:28). The meaning seems to be that “the beginning of wisdom is not found in keen insight, nor wide experience, nor the learn-hag of the schools, but in the temper of reverence and awe. The fear of the finite in the presence of the Infinite, of the sinful in the presence of the Holy, self-abhorring, adoring, as in Job’s confessionthis for the Israelite was the starting-point of all true wisdom” (Dean Plumptre). A good under standing have all they that do his commandments; literally, that do them; but the “commandments” of verse 7 are, no doubt, intended. His praise endureth forever. The praise “of him,“ not “of it,“ as in the Prayer-book Version. As he had begun (verse 1), so the psalmist ends, with Jehovah’s praise.

HOMILETICS

Psa 111:1-10

The work of God and the wisdom of man.

The uniting thought in the psalm is the work of God. It is evident (see Psa 111:5, Psa 111:6, Psa 111:9) that the writer has in view those special manifestations of Divine power by which the people of God were delivered and preserved. But we may well give a much wider application to the thought; we therefore think of

I. THE FOURFOLD WORK OF GOD.

1. In the broad field of nature; in the creation and formation of the earth and the heavens; in the agency of the sun and moon, of light and heat, of rain and dew, etc.

2. In the spiritual nature of men; in the instincts, aspirations, affections, capacities of man.

3. In the guidance of our individual life, and in human history.

4. In the redemption of the world by Jesus Christ. Everywhere, in the heights and the depths, around us and within us, all along the course of our human history, we see the handiwork of God: most, and best of all, in the redeeming death of his Son, our Savior, and in the life-giving energies of the renewing Spirit.

II. Four DIVINE ATTRIBUTES OF WHICH IT SPEAKS. “His work is honorable and glorious” (Psa 111:3). It speaks of:

1. Divine power (see Psa 111:6). In this sense God’s works are “great” (Psa 111:2); immeasurably surpassing our puny efforts.

2. Divine wisdom. They are “wonderful” (Psa 111:4). The keeping of the planets in their orbits, the covering of the earth with fertile soil, the life and growth of tree and flower and fruit, the organization of the animal, the expansion of the human mind, the fitness of the gospel for the large and deep necessities of the human soul,what depths of Divine wisdom are here!

3. Divine faithfulness (Psa 111:5, Psa 111:7, Psa 111:8). All that God promises he does; he gave food to eat and water to drink in the wilderness; he has not allowed “seed-time or harvest to fail.” He adds all needful things to those who seek first his kingdom. He is with us in the deep waters of affliction, and does not allow them to overflow us. It is the unvarying testimony of the good in every age that “God is faithful;” that he is “mindful of his covenant.”

4. Divine goodness (Psa 111:4). God has so ordered our human life that fatherly kindness, motherly tenderness, friendly affection, filial attachment, philanthropic pity and beneficence, Christian compassion, enwrap our souls, and shed their radiance on our life; and surely these are not the least of his “works.”

III. THE FOURFOLD RESPONSE IT EVOKES.

1. Inquiry. The works of the Lord are “sought out” (Psa 111:2). There is no worthier, no happier, no more elevating pursuit than the study of the works of God. In whatever field we are engaged we reap valuable fruits for our toil; more especially do we gather good to ourselves when we search those Scriptures which record his government of the world and the redemption of our race.

2. Reverence. We cannot study God’s work in any sphere that is open to us without concluding that “holy and reverend is his Name;” that “the fear of the Lord is the beginning of wisdom” (Psa 111:10). If “the undevout astronomer is mad,” it may be truly said that the irreverent geologist, physiologist, historian, philosopher, is mad also. A hasty or a one-sided inquiry may lead to atheism, but a prolonged and unbiased search conducts to reverence and awe. As “knowledge grows from more to more,” there will “more of reverence in us dwell.”

3. Obedience. “A good understanding,” etc. (Psa 111:10). Men who make no response to God for all his goodness and love to them may be very “smart” and clever, but they outwit themselves; they are continually declining the one thing-devotion, obedience to Godwhich hallows, enlarges, and enriches human life. On the other hand, men may be very simple, unlikely to rise to eminent positions, and ill adapted to conduct great affairs of the city or the state, but they may have that reverence for God and that readiness to do and bear his will which make any and every human life both beautiful and blessed. The fear of God is the very foundation of wisdom, and they who do his will have a soundness of understanding which the most learned and the most astute may envy.

4. Praise. (Psa 111:1.) Thanksgiving

(1) filling the heart;

(2) uttered in the more domestic gathering, the assembly;

(3) sounded forth in the congregation.

HOMILIES BY S. CONWAY

Psa 111:1-10

The works of the Lord.

This is the theme of the psalm. These works are named six times in this short psalm. They are the occasion and cause of the fervent praise, and exhortation to praise, with which the psalm begins. It is one of the nine alphabetical psalms; that is, psalms so arranged for aiding the memory. Psa 119:1-176. is the most conspicuous instance of this. In the psalm before us the alphabet is not complete. An interesting and instructive study is to reproduce in English this same structure, being careful not to alter the sense. It has often been done. The psalm opens with a summons to all to praise the Lord, and declares the psalmist’s purpose to do so himself, both amongst those who sympathized with him”the assembly of the upright”and amongst those, many of whom did not”the congregation.” It is easy to praise the Lord amongst people who are all of the same mind as ourselves, but not so easy where there is indifference or hostility. But the psalmist declares that amid both he will praise the Lord. And the inspiration of his praise is the works of the Lord. He makes six affirmations concerning them.

I. THEY ARE GREAT. (Psa 119:2.) There can be no question as to this, whatever true test of greatness we adoptmotives, methods, spirit, results. Especially is this true of God’s chief work in the redemption of man by our Lord Jesus Christ. But it is true everywhere, in nature, providence, grace. The question for us to consider isAre they great to us? Too many men despise them, “make light of it.”

II. “SOUGHT OUT OF ALL THEM THAT HAVE PLEASURE THEREIN.” Those who have pleasure in any study are the first to welcome any fresh light on their particular department of inquiry. And so in regard to the work of God in our own souls; if we know that work truly, then the study of like work of God will ever be pleasing to us. If we do not care for such study, it is an argument to prove not only that we have no pleasure, but also no part therein. Thus may we test ourselves.

III. “HONORABLE AND GLORIOUS.” (Psa 119:3.) This is how God’s works may ever be recognized. What is otherwise is not his work. It is as the psalmist here affirms, both in regard to God and man, in regard to righteousness and mercy alike. The motive from which it sprang, the manner in which it was accomplished, and the result that follows, all deserve the praise here given.

IV. THEY ARE TREASURED UP IN MEMORY. (Psa 119:4.)

1. This is so in regard to his work of mercy. Probably some great manifestation of God’s grace led to this psalm. But especially God’s great work of mercy in Christthat is remembered and told of everywhere.

2. And so in regard to his judgment-work. Such as the Flood, the overthrow of Pharaoh at the Red Sea, the fall of Jerusalem, and other such awful displays of God’s judgment. Because the Lord is gracious and full of compassion, he makes them to be remembered, that so we may not bring like judgment on ourselves.

3. His work of grace. If that has been done in our soul, we can never forget it.

V. THE POWER OF THEM HE HATH SHOWED TO HIS PEOPLE. (Psa 119:6.) The Divine power, that they may have strong confidence in God, and go courageously forward to possess the heritage of the heathen.

VI. THEY ARE WORKS OF VERITY AND JUDGMENT. There is no crooked, insincere policy about them, no lack of righteousness or equity. Let our works be as his.S.C.

Psa 111:5

Meat given to them that fear the Lord.

I. LITERALLY, THE DECLARATION OF THE TEXT IS TRUE. Each harvest as it comes round, the daily supply of needed food, all are in evidence to support the declaration. Three facts are noted concerning this.

1. It is the Lord who is the Giver. To speak as so many do about nature and law, as if they were the producers of our food, is merely an evasion, and a not always creditable one, of the real truth.

2. The gift is the special mark of the Divine favor to his people. At once the reply arisesBut are not the wicked fed as well as, and often better than, the good? Yes, this is so; but as Sodom would have been spared had there been found ten righteous men in her, so the world of the godless is spared and fed for the sake of the people of God, the salt of the earth. Without these, wherefore should God keep the world going? Therefore, though the ungodly do share, and more than share, these Divine supplies, they do not take them as gifts from God at all; still less do they believe what is the truth, that it is not for their sake, but for the sake of “them that fear him,” God vouchsafes these supplies. “All things are yours,“ said St. Paul to the believing people of God; and his word but echoes the truth before us now.

3. They are proofs of God‘s faithfulness and truth. He never fails to do his part, though at times, by the cruelty and mismanagement of men, the portion of meat designed for some of his children gets terribly diminished, and even intercepted altogether. But it is the duty of them that fear God to do their best to bring such wrong to an end.

II. SPIRITUALLY ALSO IT IS TRUE. We are authorized by our Lord to take the food of the body as symbol of the food of the soul; and so read, the text is still true, and, indeed, more so than read literally.

1. Christ is that living Bread. (Joh 6:1-71.) And as bread is that one food which all partake of because it ministers to the physical needs of all; so Christ, the Bread of life, meets the deeper spiritual needs of all, of every age, clime, rank, character, condition.

2. And how freely and abundantly it is given, and how indispensable is it likewise!

3. But as the bread for the body, so this Bread of life must be eaten, not merely talked about, if it is to do us any good. We must receive Christ into our hearts by a true faith, and we must do this day by day continually. If we do this we shall know how true the text is.S.C.

HOMILIES BY R. TUCK

Psa 111:1

The duty of witnessing in public for God.

The terms used seem to include the narrow and the wider spheres in which our witness for God may be, and should be, made. The Prayer-book Version brings out this point. “Secretly, among the faithful, and in the congregation.” It is a point with the psalmists that God’s praise can be no private thing merely, no personal indulgence or enjoyment only. If a man feels thankful to God, if a man recognizes his indebtedness to God, if a man is impressed with the greatness of God or the goodness of God, he lies under the solemn obligation to say so to somebody. If he is a sincere man, he feels the impulse to say so to somebody. He will even want to speak of these things to everybody whom he can reach. The sentences of the fortieth psalm may be taken as characteristic of the psalmists, and there is something guileful in the man who is unable or unwilling to recognize this duty of publicly witnessing for God. “I have not hid thy righteous ness within my heart: my talk hath been of thy truth, and of thy salvation. I have not kept back thy loving mercy and truth from the great congregation.”

I. EACH MAN HAS A PUBLIC SPHERE OF HIS OWN. A circle outside himself, of which he is himself the center. Every man, in his own particular public sphere, is bound to make his witness for God. It is the same thing to say that every man must come into relationship with others outside himself; and these relations constitute his first public sphere. It may be a friendship. It may be the marital relation. It may be a family. It may be a business or social circle. If a man is for God, he must be active and voiceful for God in those first spheres. Illustrate by the stone thrown into a pond: it influences the waters that touch the shores only through influencing the little circle of waters just where it fell, and so on and on, through ever-widening circles.

(1) Personal influence,

(2) family influence,

(3) social influence, must be used for the convincement of the claims and goodness of God.

II. EACH MAN HAS A PLACE IN THE GENERAL PUBLIC SPHERE, The congregation is made up of individuals, and the enthusiasm of each goes to make the enthusiasm of the whole. The congregation is no mere mass of receptivity. That mistaken notion spoils much of public worship. The congregation, as an aggregate of individuals, should make common witness, by praise, thanksgiving, and testimony. But the testimony that is healthy, and inspiring to others, is testimony for God and concerning God; not that weak and enervating thing, testimony concerning individual feelings and experiences.R.T.

Psa 111:2

Good will towards God guiding the search for God.

“Sought out of all them that have pleasure therein.” “The pleasure in God’s works is in germ the best incentive to thoughtful search, and in fuller measure its sufficient reward.” In regard to man’s search for God, it may be properly said that what he finds depends on what he seeks, and the spirit in which he seeks. This, indeed, is true even of scientific research. A man must know what he is looking for, or he will find nothing intelligent in the revelations of telescope or microscope. A man writes, “I have searched the heavens for God during fifty long years, and have never found him yet.” He did not believe there was a God, and so he never would find him. Let a man want to find God, and his search will be fully responded to. God is revealed, God reveals himself, to moral moods, and not to mere intellectual research. Souls find God, not eyes or minds.

I. GOD‘S WORKS ARE BEYOND THE REACH OF WISE INTELLECTS. Men by their science can find out things, and account for the forms of things. But they cannot explain the meanings of things, or the relations of things. Nothing in the world is more uncertain and untrustworthy than wise men’s theorizings. The most humiliating book could be written on the ‘History of Exploded and Worn-out Theories.’ Illustrate by referring to “certain cruel and loathsome practices of the animal worldas, for example, those of apes, dogs, frogs, the barbarity of the cat to the mouse, the thefts of the eagle from the fish-hawk, the rapture of nests by stronger birds who turn out their original tenants to die of cold and slow starvation, the enslaving of the black ants by the red, and sundry other habits which shock our sense of justice or of decency.” The intellect of man, without guidance from the sense of God, has never found the meaning of such things. The key to them is hid from the wise, who in fact blind themselves by refusing to carry to the consideration of such things those truths concerning God which are “spiritually discerned.” Nature in only an open secret to the God-fearing man.

II. GOD‘S WORKS ARE WITHIN THE REACH OF LOVING HEARTS. These only are prepared to think kind things, loving things, trustful things. When we have right apprehensions of the infinitely wise and gracious Doer, such apprehensions as enable us to set our love upon him, we simply refuse to accept explanations of nature-mysteries that are dishonorable to him. They cannot be true. We pass them by. There is something better to be “sought out.” Our good will toward God will keep us from resting content with anything that is unworthy of him; and we search on, assured that mystery will yield at last to love.R.T.

Psa 111:5

The excellency of the Divine memory.

“He will ever be mindful of his covenant.” To the Jewish mind it was a source of constant satisfaction that Jehovah was actually under covenant-pledge to his people. Every look-back over the history of his race brought to view the fact, again and again, that Jehovah kept his covenant in mind. This, no doubt, seemed the more striking to him, because that same review of the history of the race revealed the fact that Israel had not kept in mind his covenant-pledge; but Jehovah’s mindfulness of his covenant stood out in strong contrast with the people’s unmindfulness of their covenant. See how this Divine memory of covenant becomes a ground of consolation and strength to the psalmist.

I. THE DIVINE MEMORY ENSURES PROMPT AND EFFICIENT HELP IN OUR TIMES OF NEED. It is memory of a solemn pledge to defend and succor. Illustrate by the influence which a vow, or pledge, or covenant has upon us. Illustrate by the free mason, who so solemnly pledges brotherly help to his brother freemasons wherever he may meet them. Long years after, and in distant lands, he meets a needy brother, remembers his covenant, and at once gives help and comforting and guidance. Whensoever his people are in need, God may be thought of as remembering what he has pledged. For his pledge we must look back to his entering into covenant with Abraham, and his renewing covenant with Isaac, Jacob, and Moses. What Jehovah promised to be to Israel, the Father of Jesus has promised, in the new covenant, to be to us. To see the importance of the Divine memory, we should conceive what our condition would be if our God were forgetful, and willingly disregarded his promises, on which we are permitted to hope. It would be sad and hopeless indeed if we were left to keep God in mind of what he has given us to rely on. There is always rest in the confidence we have in his faithfulness. He ever “remembers his word unto his servants.”

II. THE DIVINE MEMORY IMPLIES DIVINE TRIUMPH OVER HUMAN UNFAITHFULNESS. The old covenant was broken by Israel, and so God was relieved of his pledge. No one could have complained if God had refused to recognize any further obligations. That he does remember his covenant is a triumph of Divine love, which will not be frustrated, in its beneficent designs, even by man’s sin. Man may forget, God will not. The glory of Jehovah, and of Jehovah-Jesus, lies in this triumph of persistent redeeming love over all our failure, neglect, and transgression.R.T.

Psa 111:8

The distinction between truth and uprightness.

“Are done in truth and equity” (Prayerbook Version). The usual contrast to equity is “justice.” Justice represents the absolute right according to standard; equity represents the practical application of justice with due consideration of circumstance. Or we may say that justice is right in the sight of God, equity is right between man and man. This distinction seems to be expressed in the words of the text, “truth” and “uprightness.” Truth stands for the absolutely right. Uprightness stands for the practically right. Truth God appraises, who can read heart and motive. Uprightness man appraises, who can only estimate conduct.

I. THE WORKS OF GOD JUDGED BY THE ABSOLUTE STANDARD. “They are done in truth.” There is no standard of truth or of righteousness separate from and independent of God. God himself is the Standard. We learn it by observing the things he has done. He has made his own standard. It is far above, out of reach, beyond our criticism. It embodies and expresses every virtue that we can imagine, and we look to find that all God’s works are up to the standard which God himself has set. But this comes to bewilder men It is vague, speculative. Men cannot grasp any absolute things; and God’s standard for himself is beyond intellectual grasp or imaginative setting. Therefore the absolute standard of truth and right is shown to us in the Person, words, and works of the Divine Son, the “Man Christ Jesus.” And we can take that standard, apply it to the various works of God wrought in all the ages, and concerning everything we may say, “All his works are done in truth.” It is so with the great work of redemption.

II. THE WORKS OF GOD JUDGED BY THE PRACTICAL STANDARD. The practical standard is the conception of righteousness and right, as between man and man, which is entertained in each particular age and nation. It is never perfect; but it always represents the highest and best thought attainable. Now, the psalmist is confident that all God’s works, in their age, and in all ages, will even bear the testing of men’s standards. They are done in “equity” as well as in “truth.”R.T.

Psa 111:9

Reverence for the Name.

“Holy and reverend is his Name.” “Reverend” here means “worthy of reverence.” Horace Bushnell has a striking sentence: “This age is at the point of apogee from all the robuster notions of Deity.” And therefore this age is an irreverent age. Even in the shaping of religious beliefs there are signs of undue familiarity with God. And that undue familiarity explains much of the weakness of Christian living, and lightness of Christian worship. The nineteenth century lacks awe of God.

I. JEWISH REVERENCE FOR THE NAME. Explain that in older times a name was supposed to gather up, and suggestively express, the attributes of a person. Moses asked for a name which would express Godstand for God to the people. And though the word given him was, properly, a declaration of fact rather than a name, it came to be treated as God’s Name, and such a superstitious reverence for it grew up, that the Jewish people persisted in altering the vowels of it, so that never, by any accident, should they pronounce the hallowed Name. There was at least the danger of their coming to reverence the Name, rather than the Divine Being who was represented by the Name. If they did, their honoring of God was but a helpless and degrading formalism. A proper reverence for the sacred Name was enjoined in the third commandment (Exo 20:7); and such reverence was characteristic of all loyal and saintly souls. See Abraham (Gen 18:22-23); Jacob (Gen 32:29); Moses (Exo 3:13, Exo 3:14); Joshua (Jos 7:9); and also the psalmists and prophets. It may be said that reverence for the sacred Name was the key-note of the Jewish system. Of nothing were they more jealous. And if in this they were sometimes wrong, they were mostly right; for “holy and reverend is his Name.”

II. CHRISTIAN REVERENCE FOR THE NAME. The Name of God revealed in Christianity is not the same as that revealed in Judaism. To the Jewish Church God is the one Existence, unique, spiritual; absolute Being. To the Christian Church God exists in relations, and only the highest and dearest of human relations is fitting to represent him. He is our Father. But that is the most reverend of all names. And the filial feeling ought to triumph over the superstitious. Show the reverence that is due from us in all our relations with the heavenly Father, the holy Father, the righteous Father. The Father-Name must never be “taken in vain.”R.T.

Psa 111:10

The starting-point of human wisdom.

“The fear of the Lord is the beginning of wisdom.” This is the familiar statement of the Book of Proverbs (see Pro 1:7; Pro 9:10). “Here the fear of God, keeping his revealed commandments, is the key of ‘wisdom,’ which is the knowledge of the true end and purpose of life.” The “fear of the Lord” is the Old Testament term for piety. The fear is not dread, but loving reverence, which finds its expression in ready and hearty obedience. It includes belief in God, knowledge of God, recognition of the claims of God, awe of the power and holiness of God, and the cherished sense of the presence of God. The fear of piety is a glorified fear.

I. PIETY IS THE INSPIRATION OF THEORETICAL WISDOM. It always awakens a thirst for knowledge. It has been constantly observed that when a man becomes pious he begins to become intelligent. His eyes are opened to the supreme mystery, and he wants to know all mysteries. He who becomes interested in God is sure to become interested in God’s works and God’s Word. And it may further be urged, that wisdom cannot be limited to the knowledge of material things which the senses can give us. There is a spiritual world apprehensible by those spiritual faculties which are only quickened by the revelation of God to the soul. The scientific man who ignores the spiritual cannot attain true wisdom. Belief in God is the absolute foundation on which alone can rest a complete knowledge of the world, of facts that are both sensible and spiritual. “Spiritual knowledgethe knowledge of self, the universe, Christ, and Godis the true knowledge. This grows out of pietygrows out of reverent love.”

II. PIETY IS THE INSPIRATION OF PRACTICAL WISDOM: which is, obedience. Every man has the practical ordering of a human life, and human relations. A man of him self can only shape his life under the impulse of what he finds pleasing to himself. And no life can be ordered wisely under that rule. Man cannot act wisely if he be his own king, because he is created as a dependent being; and can no more bear fruit by leaning on himself than can the trailing vine. Dependent man must fear God. He must cherish the sense of duty; must carry out the designs of his Creator. Practical wisdom is taking our lives to God day by day, and saying, in filial love, to him, “Lord, what wilt thou have me to do?” Life is only ordered aright when God orders it.R.T.

HOMILIES BY C. SHORT

Psa 111:1-10

The works of the Lord.

I. GOD‘S WORK CLAIMS OUR EARNEST STUDY.

1. His work in nature. Presents three aspects.

(1) The poetical.

(2) The scientific.

(3) The religions.

2. His work in providence. God in history is working out a righteous government of the world.

3. His work in redemption. This the manifestation of his grandest powerthe power of God unto salvation. Three kinds of power.

(1) Physical.

(2) Intellectual.

(3) Moral or spiritual.

II. GOD‘S WORKS ARE A REVELATION OF THE DIVINE THOUGHT AND NATURE.

1. They reveal his infinite greatness. (Psa 111:2-4.)

2. They reveal his unchanging righteousness. (Psa 111:3.)

3. They reveal his grace and compassion to the sinful. (Psa 111:4, Psa 111:5.)

4. They reveal his laws for the government of our lives. (Psa 111:5.) They show that obedience is the highest wisdom. (Psa 111:10.)S.

Fuente: The Complete Pulpit Commentary

Psalms 111.

The Psalmist by his example inciteth others to praise God for his glorious and gracious works. The fear of God breedeth true wisdom.

halleluiah. THIS psalm in the original consists of as many versicles as there are letters in the Hebrew alphabet. Bishop Patrick very reasonably supposes it to be a kind of epitome of the 105th and 106th psalms.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 111

1Praise ye the Lord.

I will praise the Lord with my whole heart,

In the assembly of the upright, and in the congregation.

2The works of the Lord are great,

Sought out of all them that have pleasure therein.

3His work is honourable and glorious:

And his righteousness endureth for ever.

4He hath made his wonderful works to be remembered:

The Lord is gracious and full of compassion.

5He hath given meat unto them that fear him:

He will ever be mindful of his covenant.

6He hath shewed his people the power of his works,

That he may give them the heritage of the heathen

7The works of his hands are verity and judgment;

All his commandments are sure.

8They stand fast for ever and ever,

And are done in truth and uprightness.

9He sent redemption unto his people:

He hath commanded his covenant for ever:
Holy and reverend is his name.

10The fear of the Lord is the beginning of wisdom:

A good understanding have all they that do his commandments;

His praise endureth for ever.

EXEGETICAL AND CRITICAL

Contents and Composition.The Psalmist expresses his purpose to praise the Lord in the narrower circle of the upright and in the Church (Psa 111:1), for the great and memorable deeds (Psa 111:2) in which He reveals His never-changing glory and righteousness (Psa 111:3), and, as the God of mercy, establishes the memory of His wonders (Psa 111:4), and, mindful of His covenant, cares for His servants (Psa 111:5), so that His people have experienced the power of His works in being placed in the possessions of the heathen (Psa 111:6), and, at the same time, the reliableness of His ordinances and regulations (Psa 111:7-8) for the highest good of the people of His covenant (Psa 111:9), whose wisdom proceeds from the fear of Jehovah to His eternal praise. These thoughts are, as it were, linked together like proverbs, and in short stichs, containing usually only three words. These are arranged in such a manner that every line begins with a Hebrew letter following the alphabetical order, and the last two verses consist of three stichs, while all the rest contain but two. This latter phenomenon was due to an unwillingness that the verses should exceed ten, the number of completeness. All this corresponds exactly with the following Psalm, and indicates a late composition, though we have no grounds for the determination of the exact date. The superscription is purely liturgical. The application of Psa 111:5 to the eucharist is very ancient. It is found even in Theodoret and Augustine; and thus this Psalm has become the Eucharist-Psalm of the Church, and has been adopted by the Romish Church as one of its daily vesper-psalms.

Psa 111:1. In the circle of the upright [E. V., assembly of the upright]. is a more select assembly (being equivalent to intimacy), distinguished from the whole Church (Aben Ezra, Geier and others), a distinction which, with other designations, occurs also in Psa 107:32. It has been denied without ground by some who understand by the upright the Israelites generally. [Alexander: The word means properly a circle of confidential friends. See Psa 25:14; Psa 55:15; Psa 64:3; Psa 83:4. It is here applied to the church or chosen people as constituting such a company or circle in opposition to the world without. It is not therefore really distinct from the congregation mentioned in the last clause, but another name for it. The upright (or straightforward) is a title given to the true Israel, from the days of Balaam downwards. See Num 24:10.J. F. M.]

Psa 111:2. The sense of Psa 111:2 b is doubtful. If we compare 1Ki 9:11 with Isa 24:7; Isa 44:28; Isa 46:10, we discover how untenable is the translation: asked for or sought according to all their desires (Heng.). But it may be possible to translate: remarkable in all their connections, that is, in every respect (Hitzig), or: investigated in all their designs (Del.) Yet the usual explanation appears to be best assured (Hupfeld). The reference to God: sought out for His purposes (Sept., Vulg.), or: according to His will (Schegg) is altogether false.

Psa 111:5-10. In Psa 111:5. meat is not to be restricted to the feeding in the wilderness (most). Nor is the literal meaning: prey, booty, to be adopted in allusion to the gold and silver vessels taken away from the Egyptians (the Rabbins).The redemption in Psa 111:9 is not to be limited to that from the land of Egypt. Psa 111:10 follows Job 28:28; Pro 1:7; Pro 9:10. The expression: excellent understanding is derived from Pro 3:4; Pro 12:15. The suffix in refers back to the commandments of Psa 111:7. The final clause does not speak of the praise of understanding (Aben Ezra) or of the doer, the expression being taken collectively (Kimchi, Geier, and others), or, by anticipation, of the man praised in the next Psalm (Bake, Delitzsch), but of the praise of God, comp. Psa 111:5 b.

DOCTRINAL AND ETHICAL

1. The righteous ever have occasion to give heartfelt praise to God, whether in the familiar circle of a few kindred minds, or in the public assembly of the whole church, when meditating upon His great deeds, in which He displays His own glory, helps His covenant people, and thus prepares for Himself eternal praise.
2. He who has pleasure in the works of the Lord, always turns to them in a renewed search. They remain to him ever new and great, wonderful and worthy, deserving of study and most precious, affording an assurance of Divine help, and being a cause why the pious yield themselves to God, and the lasting objects of their praise.
3. For God has manifested His glory, that is, His might, His goodness, and His righteousness, to His people, not merely once in the days of old: He has made it known to them as essential to Him, and as eternally displayed. He has established a covenant forever with them, and fixed in it the memory of the wonders which He performed, in founding and preserving them.
4. In His works God reveals His power; in His ordinances, whether commands or promises, His will; in His name, His nature; but in them all there are displayed the immutability, truth, and holiness of that God, who is as just as He is merciful, as faithful as He is true, as dreadful as He is holy. Hence it is that all true and saving wisdom arises from the fear of Jehovah, and is exhibited in the fulfilment of His commands.

HOMILETICAL AND PRACTICAL

The praise of God the joy of the pious.God does more good to His people than they can thank Him for.What God has done for the Church is to be proclaimed in it, and praised by it.Gods deeds in behalf of His people, (1) as the objects of their praise, (2) as monuments of His glory, (3) as the security of the covenant entered into with us.God, besides unveiling to us what He is, has shown us what He can do, and announced to us what He will do.The saving wisdom of a life spent in Gods fear.It is easier to contemplate the glory of Gods works than to rely upon the truth of His word, and build up, in faithfulness to the covenant, His kingdom of righteousness.

Starke: The heart is to be the altar, upon which the fire of Divine love, of praise, and of thanksgiving, should never be extinguished, even under affliction.Against the great God, what is that which the world calls great?We must regard it as an act of great mercy and compassion, that God has obviated the consequences of our neglect and forgetfulness, by causing His wonders and gracious works to be remembered.God does not let His works preach for entertainment; His people are to learn to discover Him therein, and to draw comfort therefrom in His appointed way.Gods commandments and works agree well together, for they are both truth and justice.The covenant of God is the ground of the expectation of final and perfect redemption.The world abounds in unwise and foolish persons, because they are without the foundation of true wisdom: they do not seek the fear of God.

Osiander: The promises of the Gospel show us what a faithful and paternal heart our heavenly Father bears towards us.There is nothing hard in them; we are only required to accept with faith the offered grace of God.tinger: All the works and ordinances of God are directed towards deliverance, and redemption, and the glory of God and of His name.Rieger: What a blessing it is, when we can always gather a few friends together to speak with them of Gods works and sing His praise! We would otherwise overlook many things from which we could strengthen our faith.Tholuck: God comes to meet deluded men in a thousand ways; for each of His works and deeds, if seriously regarded, directs us to Him.Richter: The heathen themselves are bequeathed to Gods people, and they must take possession of this inheritance to draw them to themselves.Guenther: All would like to have the credit of sagacity, and it is counted the greatest insult to affirm the contrary of any one; many would be learned, and the opposite is not very agreeable to any; but only a few strive to be wise in the true sense; and folly is most widely spread in the world.Diedrich: Gods word and His guidance by it are sources of consolation.Taube: The experience of Gods mercy and compassion in the miracle of redemption, is and ever must be, the result of the most penetrating search into Gods works, and the most profound knowledge of His greatness, both in its glory and in its righteousness.The fear of God is the fundamental idea of the Old Testament. Godliness answers to it in the New.L. Harms: There are two things which make the Church the dearest of all objects to true Christians: (1) the works of God; (2) the ordinances of God.

[Barnes: One great error of the friends of God is to neglect to study His works.J. F. M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This Psalm is remarkable as being the first of the seven which were known in the Jewish church under the title of the grand Hallelujah; probably so called because it begins with Hallelujah. It forms a devout hymn of praise; and the writer, while stirring up himself to praise God, calls upon others to join in the same delightful service.

Psa 111:1

Whether we are to consider these as the words of Christ, by the prophet, I will not presume to say; but one thing is certain, that it was Christ of whom the Royal Prophet spake, and to whom alone he referred, as speaking in similar words in another psalm. And as the apostle Paul, that the church might not overlook Jesus, had it in commission to explain that very passage in direct allusion to Christ, I think we cannot err in supposing that it is the Lord Jesus in this psalm also, who declares “he will praise Jehovah with his whole heart in the assembly of the upright, and in the congregation.” Let the Reader compare with diligence, Psa 22 with Heb 2:11-12 , and then judge for himself. Nay, let him then put the further question to himself; and ask, who indeed but the ever blessed Jesus, could undertake to praise Jehovah with his whole heart? Who but Christ, the surety of sinners, had Jehovah in view, when he said their Governor shall proceed from the midst of them. And I wilt cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me, saith the Lord? Jer 30:21 . Reader! it is blessed to see Jesus going before in all our approaches, and to behold his lovely example: then in his name and in his righteousness, and not else, you and I may say or sing with faith this sweet verse, and determine to praise the Lord with our whole heart in the assembly of the upright, and in the congregation.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The Beginning of Wisdom

Psa 111:10

Are we as a people entering upon a period of physical and moral deterioration? It is a question which is vexing the minds of many. May it not be said that few lovers of their country can be wholly at their ease as they watch the streams of thought and habit and speech which seem to be carrying along with them the great masses of our people of every rank and class?

I. The Source of Strength. Have we as a people the moral stuff and strength with which we can venture to be what is called an imperial race. It is easy, of course, to talk in generalities. Do we not all agree in our heart of hearts that we stand as a people in grave need of a moral renovation, a strengthening of our moral fibre, and a raising of our moral idea? Now if this be so, what is to be the attitude of those who wish to be on the side of religion? We are not to bemoan these tendencies but to redeem them. It is the special duty of a religious man at the present moment to look round about and ask, What is it that I feel to be wrong in the tendencies of this people of which I am a part? and then to set himself, with serious prayer and self-discipline, to exhibit in his own life and extend by his own influences just those very primary moral qualities of which he feels that his kind is lacking.

II. The Lack of Reverence. If you were asked which of all these qualities is the one of which we stand most patiently in need, what would your answer be? I think there are many of you who would say, We stand most in need of the sense of reverence, the recognition of an excellence beyond and above ourselves which claims our homage and devotion. Now it is plain is it not? it is needless to labour the point, that there can be no great future for any nation which is lacking in the sense of reverence. In the case of the people, as in the case of men, we can only rise if we can dare to stoop; we can only rise in character if at some point we bow in reverence. It is forgetfulness of God that is accountable for the spread of impudence and irreverence. It is the fear of God that alone can restore it.

III. The Fear of God. So it is that the Bible lays down from beginning to end that the fear of the Lord is the beginning of wisdom. It is not a slavish terror. It is merely a reverent and reasonable recollection of the claim and being of God.

IV. God as a Sovereign. In our hold of the Fatherhood of God let us not forget His sovereignty. Let us keep before us always this sense of the majesty and the mastery of God. And from this sense of reverence for God we shall draw a sense of reverence for the world in which he has placed us. We shall feel that it is after all the vestibule of a great Presence.

Archbishop Lang, Christian World Pulpit, vol. LXVII. p. 213.

References. CXI. 10. J. Thomas, Myrtle Street Pulpit, vol. ii. p. 177. CXI. International Critical Commentary, vol. ii. p. 382.

Heavenly Light in Earthly Darkness

Psa 111:4

Everywhere the blessing is given on conditions. Men fail to receive because they refuse to meet the conditions laid down. Even grace can enter only the open heart and a free salvation can be gripped only by faith.

I. The man who in the text is promised light is the upright. He dares stand on his feet, does not cringe to the great, nor apologize to the foolish. With a clear conscience he can look the whole world in the face. He is upright. He does the right thing at any cost. We must admit that the hard and sometimes harsh theology of our fathers made strong men. I am afraid the softer theology of today has a tendency to make a race of weaklings. There seems to be nothing worth contending for. Even among Christians we have too much moral flabbiness and too little grit. True manliness is not all strength, but strength blended with grace. The good man is not only brave, but is also a gentleman.

II. Man’s pain is never in vain. His sufferings are never for nothing. Man, to be man, must struggle, fight, and conquer. He must struggle on to even keep what he has, and if he wants more he can have it only in the sweat of his face. His very dinner is a victory over many opposing forces. His clothing is won in battle. The house in which he dwells is a conquest. All progress is through war and sacrifice. Those who oppose us teach us. A world without pain, without a trial, without a sorrow, would be a world without a hero, without a saint, without a martyr.

III. Nothing succeeds like failure. On noblest natures failure acts like a spur to greater efforts. Men are stung to victories. Out of failures they are made conquerors. For the upright there is light in the darkness itself. We sometimes think progress is slow and evil is strong, but amidst all the strifes and fightings we hear the voice of the all-conquering Christ saying: ‘Lo, I come’. He is winning His kingdom, the kingdom of love and truth. He will not fail us nor fail any who trust Him. In this confidence let us face the future. The Lord’s servants are not fighting a losing battle, for the battle is the Lord’s, and our defeat would be His too. Our victory will be His also.

W. J. Evans, Homiletic Review, vol. LVI. p. 386.

Psa 111:4

Speaking of the Irish problem in 1868, John Bright observed: ‘It is a dark and heavy cloud, and its darkness extends over the feelings of men in all parts of the British Empire. But there is a consolation which we may all take to ourselves. An inspired king and bard and prophet has left us words which are not only the expression of a fact, but which we may take as the utterance of a prophecy. He says, “To the upright there ariseth light in the darkness”. Let us try in this matter to be upright. Let us try to be just. That cloud will be dispelled.’

References. CXII. 4. E. Bersier, Sermons (2nd Series), pp. 273, 286. CXII. 6. W. F. Shaw, Sermon Sketches, p. 110. CXII. 7. Spurgeon, Sermons, vol. xi. No. 647. CXII. International Critical Commentary, vol. ii. p. 384. CXIII. Ibid. p. 387.

Fuente: Expositor’s Dictionary of Text by Robertson

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XVI

THE MESSIANIC PSALMS AND OTHERS

We commence this chapter by giving a classified list of the Messianic Psalms, as follows:

The Royal Psalms are:

Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;

The Passion Psalms are:

Psa 22 ; Psa 41 ; Psa 69 ;

The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;

The Missionary Psalms are:

Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .

The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.

The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.

The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).

The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).

It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.

The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:

1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .

2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .

3. They sang after the Supper in fulfilment of Psa 22:22 .

4. Piercing his hands and feet, Psa 22:16 .

5. They cast lots for his vesture in fulfilment of Psa 22:18 .

6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .

7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .

8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”

9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .

10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .

11. He is represented as dead, buried, and raised in Psa 16:10 .

12. His suffering as a substitute is described in Psa 69:9 .

13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .

The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.

The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”

There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:

1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.

2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.

3. The third theory is that the thought in these psalms advances by degrees.

4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.

Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.

Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.

Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.

David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .

A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.

The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.

On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.

Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

QUESTIONS

1. What are the Royal Psalms?

2. What are the Passion Psalms?

3. What are the Psalms of the Ideal Man?

4. What are the Missionary Psalms?

5. What are the predictions before David of the coming Messiah?

6. What are the prophecies of history concerning the Messiah?

7. Give a regular order of thought concerning the messianic offices as taught in the psalms.

8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?

9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.

10. Name the Penitential Psalms and show their occasion.

11. What are the Pilgrim Psalms?

12. What is this section of the Psalter called?

13. When and under what conditions were these psalms collected?

14. Who is the author of the central psalm of this collection?

15. What Davidic Psalms are in this collection?

16. When were the others written?

17. What are they called in the Septuagint?

18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?

19. What scriptures give the true idea of these titles?

20. Give proof of their singing as they went.

21. To what feasts did they go singing these Psalms?

22. What was the special use made of Psa 121 and Psa 122 ?

23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?

24. Expound Psa 133 .

25. What is an alphabetical psalm, and what are the several kinds?

26. Who originated these Alphabetical Psalms?

27. What are the most complete specimen?

28. Of what is it an expansion?

29. Why is a certain group of psalms called the Hallelujah Psalms?

30. What are the Hallelujah Psalms?

31. Which of the Hallelujah Psalms was a doxology?

32. Which of these were used as anthems?

33. Which psalm calls on all creation to praise God?

34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?

35. Which of these psalms calls for all varieties of instruments?

36. What is the Egyptian Hallel?

37. What is their special use and how were they sung?

38. Then what hymns did Jesus and his disciples sing?

39. At what other feasts was this sung?

40. Why was the name of God delayed so long in Psa 114 ?

41. What are the characteristics of Psa 115 ?

42. What is the theme and special use of Psa 116 ?

43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.

44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.

45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 111:1 Praise ye the LORD. I will praise the LORD with [my] whole heart, in the assembly of the upright, and [in] the congregation.

Ver. 1. Praise ye the Lord ] At the passover especially; for this and the other hallelujatical psalms that follow (called by the Jews the Great Hallelujah) were sung at that and other solemn feasts, in praise of God for his manifold mercies.

I will praise the Lord ] Musica huius Psalmi in signis est, siquis eam consequi potuit. The great art used in the composure of this and some other psalms (after the order of the Hebrew alphabet) serveth both to set forth their excellence and for the help of memory.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

“Praise ye Jah.” Jehovah’s works, not here creation but on behalf of His people, are celebrated: great in themselves; powerful in their effects; permanent in result. flow different are man’s! Wise is the fear of Him; and His praise abiding.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 111:1-6

1Praise the Lord!

I will give thanks to the Lord with all my heart,

In the company of the upright and in the assembly.

2Great are the works of the Lord;

They are studied by all who delight in them.

3Splendid and majestic is His work,

And His righteousness endures forever.

4He has made His wonders to be remembered;

The Lord is gracious and compassionate.

5He has given food to those who fear Him;

He will remember His covenant forever.

6He has made known to His people the power of His works,

In giving them the heritage of the nations.

Psa 111:1 Praise the Lord This is the translation of the Hebrew, hallelujah. It is made up of the verb praise (BDB 237 II, KB 248, Piel imperative) and Yah (BDB 219). It denotes a worship setting and is used liturgically at the beginning or ending of many Psalms (i.e., Psa 102:18; Psa 104:35; Psa 105:45; Psa 106:1; Psa 106:48; Psa 111:1; Psa 112:1; Psa 113:1; Psa 113:9; Psa 115:17-18; Psa 116:19 and twenty-one more times).

The liturgical aspect is confirmed by Psa 111:1 c.

This first line is not part of the acrostic but serves as a title to this Psalm.

Lord This is the covenant name for Israel’s God. See SPECIAL TOPIC: NAMES FOR DEITY .

I will give thanks to the Lord Notice the parallel with line 1, different form but same concept.

1. hallelujah – BDB 237, KB 248, Piel imperative

2. give thanks – BDB 392, KB 389, Hiphil imperfect used in a cohortative sense

with all my heart This is a Hebrew idiom of complete dedication (cf. Psa 9:1; Psa 86:12; Psa 138:1). For heart see SPECIAL TOPIC: THE HEART .

In the company of the upright and in the assembly This phrase could refer to

1. one group of worshipers at the temple

2. two groups (cf. Psa 107:32)

a. a group of leaders (cf. Exo 3:16)

b. the large worshiping group

Psa 111:2-6 Notice the parallel between

1. great are the works of the Lord, Psa 111:2 a

2. splendid and majestic is His work, Psa 111:3 a (cf. Psa 96:6; Psa 104:1)

3. his wonders to be remembered, Psa 111:4 a

4. He has made known to His people the power of His works, Psa 111:6 a

See Special Topic: Wonderful Things to see the different ways that YHWH has revealed Himself through His acts and words.

Psa 111:2 b As a teacher/preacher, the phrase speaks so strongly to me God’s revelations are available to all but must be studied/pondered and applied (cf. Psa 111:10 b; Ezr 7:10)! Do you delight in them, live them, teach them?

Psa 111:3 b His righteousness endures forever This phrase is repeated in Psa 112:3; Psa 112:9, and no where else in these exact words. This implies that Psalms 111, 112 were written by the same person.

For the recurrent concept of YHWH’s righteousness see the SPECIAL TOPIC: RIGHTEOUSNESS .

The participle endures (BDB 763, KB 840) is also used of God’s revelation in Psa 19:9. Jesus addresses the OT’s inspiration and eternality in Mat 5:17-19!

Psa 111:4 b One of the crucial questions after belief in God is, what is He like? What is His nature? This phrase reflects the OT characterization of the God of Israel (cf. Exo 34:6-7; Num 14:18; Deu 4:31; Neh 9:17; Psa 86:15; Psa 103:8; Psa 145:8). See Special Topic: Characteristics of Israel’s God.

Psa 111:5-6 These verses describe some of the things God has done.

1. gives food to those who fear/awe Him (i.e., Exodus and Numbers; Mat 6:11; Mat 6:31-33)

2. remembers His covenant forever (i.e., this refers to His promises to the Patriarchs, cf. Genesis 12; Genesis 15; Genesis 18; Genesis 22; Psa 105:8; see SPECIAL TOPIC: COVENANT )

3. made Himself known to His people (cf. Psa 19:7-12)

4. gives His people the nations for an inheritance

a. in a Messianic sense in Psa 2:8; Psa 67:7

b. in a conquest of Canaan sense in Gen 15:12-21

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Praise ye THE LORD. Hebrew Hallelu-Jah. App-4.

the LORD. Hebrew. Jehovah. App-4.

assembly = conclave, or secret assembly.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 111:1-10 has twenty-two lines. It is known as an acrostic psalm; each line in this psalm begins with a succeeding letter of the Hebrew alphabet. And so the first line of the psalm in Hebrew begins with Aleph, the second line in Hebrew begins with Beyth, the third line begins with Giymel, and the fourth Daleth, and so forth through the Hebrew alphabet, each line. And this is true also of Psa 112:1-10 , another psalm of twenty-two lines. They are called acrostic because of the alphabet is used in a succeeding way throughout the psalm. It begins with Hallelujah.

Praise unto the LORD [Hallelujah]. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation. The works of the LORD are great, sought out of all of them that have pleasure therein. His work is honorable and glorious: and his righteousness endureth for ever. He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion ( Psa 111:1-4 ).

Again, how wrong it is to picture the God of the Old Testament as the God of judgment and wrath and all. Void of love. Here again the psalmist declares, “The Lord is gracious, full of compassion.”

He hath given meat to them that reverence him: he will ever be mindful of his covenant. He hath showed his people the power of his works, that he may give them the heritage of the heathen. The works of his hands are truth and judgment; and all of his commandments are sure. They stand fast for ever and ever, and are done in truth and uprightness. He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name ( Psa 111:5-9 ).

Don’t call me Reverend. There is nothing reverend about the name of Chuck or Smith. I refuse the title. It is used in the scripture only of the name of the Lord. To me it would be almost blasphemous to tag that title onto me or onto my name. In fact, I don’t like any titles. But I always wonder about the person who tacks a Reverend on his signature when it is a title that is ascribed only to that holy name of Yahweh. That is the name that is reverend or to be reverenced.

But man in seeking the honor of man and the glory from man takes that title to himself because he wants man to give him prestige and glory and honor. And so somewhere along the line back in history, ministers began to take the tag of Reverend So-and-so. Reverend, and then their name. And then the Right Reverend. And then the Most Right Reverend. And then the Most Holy Right Reverend. And I’m sure that God looks down and says, (Raspberries). No, He doesn’t say that, honey? No, He doesn’t say that. But I’m sure He’s disgusted with it, however He expresses His disgust. That men should seek to exalt their name. Oh God, help us. Let us exalt the name of Jesus. “God has given Him a name that is above all names: that at the name of Jesus every knee shall bow, every tongue shall confess” ( Php 2:9-11 ). But as far as man, we’re all dust. We’re all flesh. We’re all corrupt. And titles by which men try to elevate themselves above others are a curse. They’re a sign of pride, and Reverend is a sign of spiritual pride which is the worst kind ever. “Holy and reverend is His name.” For any man to take the title of Reverend, there has got to be something wrong with his theology.

The fear of the LORD ( Psa 111:10 ):

Or the reverence of the Lord. And actually the word fear is reverence. The reverence of Yahweh. “Holy and reverenced is His name. And the reverence of Yahweh,”

is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever ( Psa 111:10 ).

Now let me say this. I believe that there are many men who have taken the title of Reverend in sheer ignorance. I mean, I don’t think that they are really trying to exalt themselves. Or every man that signs it Reverend Whoever is trying to exalt themselves and has a pride problem. And that I believe that there are some that just follow tradition and haven’t even thought the thing through and haven’t even gone to the scriptures. And thus, you know, I put it down not to a real pride problem. I just put it down to stupidity. So it would be wrong if you get a letter from Reverend Ike. What is so reverend about the name Ike, pray tell? Icky Ike. We better move on into Psa 112:1-10 . “

Fuente: Through the Bible Commentary

Psa 111:1. Praise ye the LORD.

Or, Hallelujah, Praise be unto Jehovah. Praise ye the Lord. I invite all Christians to give good heed to this injunction; whether others praise him, or not, Praise ye the Lord. Do it now: do it always, do it heartily, do it instead of what you sometimes do, namely, doubt him, murmur at him, rebel against him: Praise ye the Lord. Ye who are beginning the Christian life, praise him for your regeneration. Ye who have long continued in it, praise him for sustaining you. Ye who are the most ripe for heaven, begin now the praises that will never, never end.

Psa 111:1. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation.

It is always well when a preacher practises what he preaches. David does that here: Praise ye the Lord. I will praise the Lord. One of the best ways of enforcing an exhortation is to practically obey it: Praise ye the Lord. I will praise the Lord. But when a man becomes an example to others, he should be very careful to set a good example. Hence, the psalmist not only says that he will praise the Lord, but that he will do it heartily, yea, with his whole heart. Such a God as Jehovah is, is worthy of all the praise we can give him. We ought to praise him with all our thought, with all our skill, with all our love, with all our zeal, with all our heart, with our whole heart.David tells us that he would render this praise both amongst the choice and select company of Gods people, in the assembly of the upright, and also in the larger congregation, where a more mixed multitude would be found. Brethren, praise, is never out of place, and never out of season. If you are with a little company of two or three choice Christian friends, praise the Lord in their midst. Tell them your experience, and bless the name of the Lord for his grace and mercy; but if you should be in a larger assembly, where the characters of some may be doubtful, be not abashed, but still continue to praise the Lord.

Psa 111:2. The work of the LORD are great,

They are great in number, in size, in purpose, and in effect. Even when God makes a little thing, it is great because of the wisdom displayed in making it. The microscope has taught us the greatness of God in creating tiny creatures of wondrous beauty, yet so small as not to be perceptible to the naked eye: The works of the Lord are great,

Psa 111:2. Sought out of all them that have pleasure therein.

If we take pleasure in a man, we also take pleasure in his works, we like to see what he has made; and, in like manner, the saints of God take pleasure in his works. They revel in the beauties of creation; they delight to study his wisdom in providence, but, best of all, they are most charmed with the wonders of divine grace. These works are so marvellous that a mere surface glance at them is not sufficient; you need to search them out, to dig deep in the mines of Gods wisdom as seen in his works, to try to find out the secret motive of his everlasting purposes; and, the more you study them, the more they will grow. Some things impress you at first with greater significance than they do afterwards, but the works of God are so great that, if you look at them throughout your whole lifetime, they will continue to grow greater still.

Psa 111:3. His work

I suppose the psalmist means Gods chief work, his grand work of grace: His work

Psa 111:3. Is honourable and glorious: and his righteousness endureth for ever.

The work of God is full of grace, and it is full of honour and glory to his blessed name; and every single portion of the work of grace is full of that which resounds to the honour and glory of the Triune Jehovah. I hope, dear friends, that you delight to study the whole plan of saving mercy, from its initiation in the eternal purpose to its culmination in the gathering together of all the people of God. If you do, you will see that all through it is honourable and glorious: and his righteousness endureth for ever. As it endured Calvary, it may well endure for ever. Though the Lord Jesus Christ purposed so to save his people, he would not do it by sacrificing his righteousness. He fulfilled righteousness to the utmost, by his perfect life, and by his suffering even unto death, and, now, we are quite sure that no further strain will ever be put upon that divine attribute. His righteousness endureth for ever.

Psa 111:4. He hath made his wonderful works to be remembered:

Do not be forgetful of Gods wonderful works. They are made on purpose to be remembered; so, treasure them up, for they are worthy of being held in everlasting remembrance.

Psa 111:4. The LORD is gracious and full of compassion.

This is what his people always find to be true whenever they read the history of his works. The thought that strikes them is, The Lord is gracious and full of compassion. If any of you long to be at peace with God, however far you may have wandered from him, he is ready to receive you if you will but return to him, for he is gracious and full of compassion not merely tender-hearted, but full of graciousness. He abounds with thoughts of love towards his people; come, and try him for yourselves.

Psa 111:5. He hath given meat unto them that fear him: he will ever be mindful of his covenant.

The needs of all his people are always supplied by him. He finds food both for body and soul, and you may rest assured that every promise of his covenant will be faithfully kept. You may forget it, but he will not: he will ever be mindful of his covenant, and mindful of you because of that covenant, mindful of your heavy cares, mindful of your bitter griefs, mindful of your weakness and infirmity, because you are in his covenant,

and he is mindful of it.

Psa 111:6. He hath shewed his people the power of his works,

He showed the Israelites what he could do, what force he could throw into what he did, and he has shown to us, Christians, the same thing in another way, by the power of his gracious Spirit, blessing the preaching of his Word to the conversion of sinners, and maintaining the great fight against the dread powers of darkness: He hath shewed his people the power of his works.

Psa 111:6. That he may give them the heritage of the heathen.

He gave to Israel the land of Canaan, where the heathen dwelt; and he will give to Christ, when he asks for them, the heathen for his inheritance and the uttermost parts of the earth for his possession. Let us pray God to prove the power of his works in the subduing of the nations unto Christ.

Psa 111:7. The works of his hands are verity and judgment;

He never acts contrary to truth and righteousness. Even when he puts on his most terrible look, and smites his enemies in his wrath, still, the works of his hands are verity and judgment;

Psa 111:7-8. All his commandments are sure. They stand fast for ever and ever, and are done in truth and uprightness.

Whatever God commands, determines, purposes, you may rest assured that it will be accomplished; but his purposes are always accomplished, not by caprice, but by truth and uprightness. God is a Sovereign, doing as he wills; but he never wills to do anything that is inconsistent with justice, truth, and uprightness.

Psa 111:9. He sent redemption unto his people:

He brought them up out of Egypt with a high hand and a stretched out arm, and he has sent redemption to us, first, by price, when he redeemed us from our guilt upon the tree; and then by power, when the Holy Spirit came and broke our bands asunder, and set us free from the dominion of our sins.

Psa 111:9. He hath commanded his covenant for ever: holy and reverend is his name.

His whole character commands our reverence because it is superlatively holy, and his name is to us a word of awe never to be mentioned flippantly, and never to be quoted without earnest thought and prostration of heart before him. I fear that there are some professors who use the name of God far too freely. They do not recollect that holy and reverend is his name. I can hardly think that any man can be reverend. There are some who choose to be called by that title; I suppose they mean something less than the word means here: Holy and reverend is his name, not mine, certainly.

Psa 111:10. The fear of the LORD is the beginning of wisdom:

It is the A B C of true wisdom. He who has learned to fear God has learned the first part of wisdom. According to some, the word beginning here means the chief, the head, the front, just as, often, in Scripture, beginning signifies that. The fear of the Lord is the chief part of wisdom, the essence of it.

Psa 111:10. A good understanding have all they that do his commandments:

Practical goodness is the proof of a good understanding. A man may have an orthodox head, and yet not have a good understanding. A man may be able to talk very glibly about the commandments of God, and even to preach about them with considerable power; but it is the doing of them that is the main point.

Psa 111:10. His praise endureth for ever.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 111:1-3

Psalms 111

PRAISING JEHOVAH FOR HIS GOODNESS

This and the next two psalms are called Hallelujah Psalms because of the use of that word at the beginning and usually at the end of the psalms in this classification. It is particularly paired with Psalms 112 because of a number of similarities which have led some scholars to designate them as “Twins.”

These resemblances are: (a) “Both begin with `Hallelujah’; (b) both are alphabetical (acrostic); (c) both consist of twenty lines, arranged into ten verses; (d) and they complement each other, Psalms 111 setting forth the greatness, mercy, and righteousness of God; and Psalms 112 is concerned with reflections upon the happiness, beneficence, and righteousness of God’s servants.

The date of the psalm is generally labeled post-exilic, as the knee-jerk response of some critics; but a far better estimate of this is by McCaw, who wrote that, “The references to the assembled congregation (Psa 111:1), the works of the Lord (Psa 111:2-4; Psa 111:6-7) and the covenant (Psa 111:5; Psa 111:9) suggest that the psalm was designed for use at Passover or Tabernacles in the pre-exilic community. Supporting a pre-exilic date is the admission by McCullough that, “The acrostic form and echoes of wisdom interest in Psa 111:10 are the chief evidences of a post-exilic date. Neither of these so-called “evidences” is significant. As Maclaren was quoted earlier in this commentary, far too little is known about the origin of the acrostic pattern to allow its use as a dependable indication of date. And as for “the echo” of wisdom literature in Psa 111:10, there is hardly a verse in the Psalter of which the same thing may not be said.

Regarding the theme of the psalm, Dummelow wrote that, “The theme of Psalms 111 is the refrain of Psalms 107, `Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men.’

Kidner observed one of the curiosities of the psalm in that, “In five of the ten verses the word `works’ appears in the RSV. The Hebrews makes this emphasis less obvious by using a number of synonyms, but it is still there.”[5] The acrostic pattern of writing is a highly artificial method and carries a great deal of inflexibility with it. In order for the writer to come up with the proper letter of the alphabet, he must sometimes resort to a change of the subject matter. In consequence of this, as Maclaren noted, “This psalm has allusions to other Psalms and to the Book of Proverbs (like many other of the psalms in Book V), and has the character of mainly working over of old materials.

There is hardly any organization whatever in this psalm. “Both this Psalm (Psalms 111) and Psalms 112 are only chains of acrostic lines without any strophe grouping, and therefore cannot be divided out.

Psa 111:1-3

“Praise ye Jehovah. I will give thanks unto

Jehovah with my whole heart.

In the council of the upright, and in the congregation.

The works of Jehovah are great,

Sought out of all them that have pleasure therein.

His work is honor and majesty;

And his righteousness endureth forever.”

“Praise ye Jehovah” in the Hebrew is “Hallelujah.” The expression here serves as a title, standing apart from the acrostic arrangement.

“In the council in the congregation” (Psa 111:1). These expressions indicate the Temple as still standing and with “the congregation of Israel” worshipping in it.

“The works of Jehovah are great” (Psa 111:2). “They are great in number, great in magnitude, great in wisdom, and great in goodness. If that was true (and it was) when men had only their natural vision to behold the night sky, how much more is it true today with all that men can “see,’ by telescope, radar, etc.!

“His work is honor and majesty” (Psa 111:3). God’s “works” partake of his own character; and in this Psalm, the following qualities are evident: “Majesty, honor, righteousness, mercy, justice, faithfulness, truth, holiness, and eternity.

E.M. Zerr:

Psa 111:1. Wholehearted service is the only kind that will be accepted by the Lord. This was taught by the Saviour of the world when he was on the earth. (Mat 22:37.) David was aware of this principle and declared that he would praise the Lord with his whole heart. Assembly referred to any gathering of good men, and the congregation had more specific reference to the nation as a whole when gathered officially.

Psa 111:2. The primary meaning of the original for pleasure is desire, and a man whose desire is to follow the works of the Lord will seek after them. Jesus taught that if a man would seek he should find. Anything that is worth having is worth seeking after with a sincere and earnest devotion of heart.

Psa 111:3. Honorable and glorious mean practically the same thing. When a distinction is to be made, the former refers to the actual character and the latter to the appearance. Everything pertaining to God is enduring, and the righteousness that is prompted by Him will endure throughout the ages.

Fuente: Old and New Testaments Restoration Commentary

This psalm is closely connected with the one which follows it. In this the subject is the greatness and graciousness of Jehovah. In the Hebrew there are ten verses, the first eight having two lines in each, and the last two three lines in each. That makes a total of twenty-two lines. The first letters of these lines constitute the alphabet. Thus it is a song of praise constructed as an alphabetical acrostic.

Another division is that of taking the first seven lines which tell of His greatness; the next twelve which proclaim His graciousness; and the last three which declare the wisdom of such as fear Him and act accordingly. This last division prepares the way for the next psalm. The greatness of Jehovah is manifest in His works, the supreme characteristics of which are honour, majesty, and righteousness. The graciousness is evident in all His dealings with His people. These are characterised by compassion and constancy; by uprightness and redemption. In view of such greatness and graciousness, how true it is that to fear Him is wisdom, and to do His will is evidence of good understanding.

Fuente: An Exposition on the Whole Bible

the Works of the Lord

Psa 111:1-10

A fresh series of psalms begins here, of which the dominant note is Hallelujah. This and the next are similar in construction, each being alphabetical; that is, the verses begin with the letters of the Hebrew alphabet. The first is a hymn of praise and thanksgiving at the contemplation of Jehovahs works; and the second describes the righteousness which His chosen derive from Him. They are the work of an unknown minstrel, but anonymity is characteristic of the highest work. When a man has achieved a really noble and beautiful work, he is indifferent to the judgment and praise of his fellows.

Let us, as Psa 111:2 suggests, take pleasure in Gods works and seek them out. It is well to acquaint ourselves with some branch of natural study for this purpose. But the wealth of truth hidden in the precepts of the Word of God, Psa 111:7, will still better repay us. Gods works in nature, providence, and grace will be our theme and joy for eternal ages. A veil, however, is now on our eyes and a lethargy on our tongues. What precious phrases are scattered through this psalm! Full of compassion; meat for his own ever mindful of his covenant; redemption sent to his people; the covenant commanded forever. What strong consolation for those who have fled for refuge! In the closing verses wisdom is used, as in Solomons time, of the intuitions of the pure heart.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psalm 111

Hallelujah! He Has Done It

This is the first Hallelujah Psalm, following Psa 110:1-7, in which He is praised for what He is and for what He has done. It is a perfect alphabetical Psalm: not a letter of the Hebrew alphabet is missing. It shows the perfect One and the perfect praise He will receive when He is on the throne as the King-Priest. The next Psalm is also perfect in its alphabetical character. Both Psalms have 22 lines, each prefixed by a letter of the Hebrew alphabet in their right order. All then will be order and all human speech can say will be said in praise of Him who has done it. Read the Psalm and see how His work in redemption is praised. He has now sent redemption to His people. Psa 111:9 is quoted in Zacharias song, Luk 1:68, showing that in faith he too looked forward to the time of the kingdom.

Fuente: Gaebelein’s Annotated Bible (Commentary)

am 3468, bc 536

Praise ye the Lord: Heb. Hallelujah, Psa 106:1, Psa 106:48, As this is an alphabetical Psalm, every member of each verse beginning consecutively with a letter of the Hebrew alphabet, Hallelujah, which begins with the fifth, must be considered as the title.

I will: Psa 9:1, Psa 103:1, Psa 138:1

assembly: Psa 22:25, Psa 35:18, Psa 40:9, Psa 40:10, Psa 89:5, Psa 89:7, Psa 107:32, Psa 108:3, Psa 109:30, Psa 149:1, 1Ch 29:10-20, 2Ch 6:3, 2Ch 6:4, 2Ch 20:26-28

Reciprocal: Psa 5:9 – For Psa 26:12 – in the Psa 68:26 – Bless Psa 112:1 – Praise ye the Lord Psa 135:1 – Praise ye the Lord Isa 4:5 – upon every Heb 2:12 – in Heb 10:22 – a true Heb 12:23 – the general Rev 19:1 – Alleluia

Fuente: The Treasury of Scripture Knowledge

Jehovah!

1. The one hundred and eleventh psalm, then; celebrates Jehovah, as seen in His works and ways; the whole heart united in thanksgiving, and this poured out in the secret converse of the upright where hearts are freest, and in the public assembly. The theme is a large -aye, an unending one: for “great are Jehovah’s works, and sought out by all that delight in them;” or perhaps, as Delitzsch takes it, -“worthy of being sought out in all their aims,” or “purposes.”

2. Now we find His character as told out in these: essentially righteousness and tender mercy; or light and love, as the New Testament unites with the Old to declare Him. “His work is honorable and with majesty;” and this is the reason of it, that in it all there is enduring, everlasting righteousness: “His righteousness standeth for aye.” This is the one side; but there is another: for He has provided for the remembrance of His wonderful works; and in this His tender care for His creatures has shone out, that they might have the joy and fruitful consequences of such knowledge: “gracious and merciful is Jehovah.”

3. But Israel is in the front, the Old Testament example in which these characters of His have been displayed, a people His by a covenant which He never forgets. “The prey has He given to them that fear Him: He remembereth His covenant for ever. The living power of His doings He declareth to His people, in giving them the inheritance of the nations.” Here it is plain why it is, not “meat” but “the prey” in the first line; for Israel’s inheritance has to be gained by conquest, as the last psalm has again reminded us; and spite of the long time in which the nations have had possession of the covenanted land, the word of God which has secured it to them; shows the “living power” or “vitality” of His doings through those years in which so long it has lain dormant. Now they are put in possession; and thus, as tested by the event, they can say:

4. “The works of His hands are truth and judgment: all His appointments are sure. Maintained for aye -for ever, as done in truth and uprightness.”

5. Now all has come out fully, -His faithfulness to His covenant; the manifestation of His Name. His covenant will be seen at last as only grace, in which alone can any stable relationship between God and man be found. While on man’s part God is recognized in a holy fear which is the “beginning of wisdom,” the secret of that “good understanding” which the “knowledge of the holy” is. The praise of it will indeed be eternal.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 111:1-2. I will praise the Lord with my whole heart I will make my acknowledgments to him, and give him thanks for the displays which he hath made of his wisdom, power, and goodness in his wonderful works, and that not only with my lips, and with some slight affections of my mind, but with all my heart and soul: in the assembly, &c. Hebrew, , besod, in the secret, or private society, as Bishop Patrick interprets it, of the upright Or righteous; of those good men with whom I am more particularly acquainted, and in the congregation The public congregation of the people of Israel. The works of the Lord are great Very magnificent. They are like himself; there is nothing in them that is mean or trifling. They are the products of infinite wisdom and power, which we must acknowledge upon the first view of them, before we come to inquire into them more particularly. They astonish and strike us with awe the moment we behold them. Every one of them, whether in the natural or spiritual system, is marvellous. Nothing cometh from the hands of the Divine Artist but what is excellent and perfect in its kind, adapted with infinite skill to its proper place, and fitted for its intended use. Sought out of all them that take pleasure therein Of all who take delight in observing and considering them: such highly value and regard these works: they frequently call them to mind, meditate upon, and give themselves up to the contemplation of them. And happy are they who do this with humility and diligence, with faith and devotion. To them shall the gate of true science open; they shall understand the mysteries of creation, providence, and redemption; and they who thus seek shall find the treasures of eternal wisdom. Horne.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

This is another acrostic psalm, but differing from others by the brevity of its metre. It has no title in the Hebrew, but is a psalm of thanksgiving and praise.

Psa 111:1. In the assembly. sod, the secret or separate assembly; for such assemblies, or more select and private meetings, the people of God have always enjoyed for religious communion apart from the congregation, or public assembly of the outward courts. Public worship being of divine authority, all men should attend to it, and David gives examples by frequently taking a part in social worship.

Psa 111:9. He hath commanded his covenant for ever. Not the law of a carnal commandment, but of an endless life. The righteousness brought in by the Messiah being everlasting, all men are justified by faith in him, and not by works.

Psa 111:10. The fear of the Lord is the beginning of wisdom. See Pro 3:13; Pro 9:10.

REFLECTIONS.

This and the two following psalms break out with hallelujah, or praise ye the Lord; and David sets the example by praising him with his whole heart. How much may one man, animated by the Spirit of God, revive and quicken a whole assembly, met together for religious worship.

The subject of his praise is, the works of the Lord, which are great and marvellous. Men who love God, will often meditate on the glories of heaven, and the beauties of the earth. These are subjects which attract the study of angels, and inspire a celestial song.

Gods righteousness is displayed in all his works. He is the God of providence; and judgment and justice are the habitation of his throne. How sanctifying is the thought!

This psalm also praises God for his peculiar mercies to Israel. He sent redemption to them in Egypt, figurative of our redemption by Christ. Holy and reverend is his name for ever. The fear of the Lord, or being supremely devoted to him, is the beginning of wisdom; or as some read, it is the highest wisdom. Consequently it should be our first duty, and our constant delight. May the Lord assist us, in reading psalms of this nature, to enter fully into the spirit in which they were composed.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Pss. CXI. and CXII. These are sister Pss. as is shown by their structure. Each contains nine verses. Each verse has two lines, each line beginning with a letter of the alphabet in due succession. We have thus eighteen lines, so that we get eighteen letters of the acrostic in all. To get twenty-one lines in each, corresponding to the number of letters in the alphabet, the author or authors added at the end of each Ps. a verse with three lines, which is precisely the number wanted. The Hallelujah at the beginning of each is a later liturgical addition which destroys the acrostic. Psalms 111 is chiefly occupied with the greatness and goodness of Yahweh. Psalms 112 finds its theme chiefly in the corresponding truth, viz. the happiness of the godly.

CXI. Psa 111:2. Sought out: to be sought out would be better.

Psa 111:4. to be remembered: i.e. in the ceremonial worship.

Psa 111:5. prey (mg.) instead of meat is due to the difficulty of the acrostic.

Psa 111:9. Yahweh gave His people deliverance from Egypt and the covenant or Law.

Psa 111:10. not the beginning, but the best.

Psa 112:9. righteousness: the salvation which man receives (cf. Psa 24:5). In Psa 111:3 righteousness is that which God does.

Fuente: Peake’s Commentary on the Bible

PSALM 111

Christ in the midst of the assembly of His people leading their praises to God for His wonderful works.

Psalm 111 is the first of a group of three psalms each beginning with a Hallelujah, or Praise ye the Lord. The first celebrates Jehovah’s works and ways; the second celebrates the blessing of His people; the third the glory of His Name.

Psalm 111 and 112, are both alphabetical psalms. The twenty-two letters of the Hebrew alphabet mark, in regular order, the beginning of the clauses.

(v. 1) In Psa 109:30, Christ is presented in the day of His humiliation, alone and forsaken by men, looking on to the time when He will be the leader of the praise in the midst of the congregation. Psalm 110, presents Christ in exaltation, as a priest after the order of Melchizedek. Psalm 111 opens with presenting Christ exercising this priesthood and leading the praise to God in the midst of the congregation of His people. When He leads the praise it will be whole-hearted.

(vv. 2-4) The works of the Lord are the theme of the praise (vv. 2-4, 6-7). His works are, and must be, like Himself, great, honourable, glorious, enduring, gracious and full of compassion. The godly seek out His works, find pleasure in them; the Lord makes them to be remembered.

(vv. 5-6) His wonderful works are wrought on behalf of those that fear Him, that, in faithfulness to His covenant, He may give to His people the heritage of the nations.

(vv. 7-8) Accomplished in truth and righteousness, His works stand fast for ever.

(v. 9) By His work He redeems His people, establishes His covenant, and secures the glory of His Name. Thus is answered the prayer of Christ in humiliation, Do thou for me, O God the Lord, for thy name’s sake (Psa 109:21).

(v. 10) God having thus blessedly revealed Himself in His works, it is manifestly the beginning of wisdom to fear the Lord, and obey His commandments. Those who walk in the path of godly obedience will have a good understanding of divine ways.

Fuente: Smith’s Writings on 24 Books of the Bible

111:1 {a} Praise ye the LORD. I will praise the LORD with [my] whole heart, in the assembly of the upright, and [in] the congregation.

(a) The prophet declares that he will praise God both privately and openly, and that from the heart, as he who consecrates himself wholly and only to God.

Fuente: Geneva Bible Notes

Psalms 111

This is one of the acrostic psalms (cf. Psalms 9, 10; Psalms 25; Psalms 34; Psalms 37; Psalms 112; Psalms 119; Psalms , 145). Each successive line in the Hebrew text begins with the next letter of the Hebrew alphabet. The writer evidently expressed his thoughts this way so the Israelites could memorize and recite the psalm easily. He recounted the Lord’s great works of redemption that should draw out His people’s praise.

"Acrostic poems in general do not show logical development because of the arbitrary imposition of the alphabetic form." [Note: VanGemeren, p. 700.]

"Psalms 111-113 all begin with Hallelujah, and there is a specially close bond between 111 and 112. These two are . . . a matched pair in their subject-matter, which tells of God in this psalm, and of the man of God in the next, even sharing the same or similar phrases in one or two verses." [Note: Kidner, Psalms 73-150, p. 396.]

"But Psalms 111, 112 are treated separately because they have a slightly different accent, an unqualified statement that the world is ruled by God with moral symmetry. That symmetry in the world is reflected in the disciplined acrostic structure of these two psalms. The world works so that persons receive the consequences of their actions (Gal 6:7); this statement entertains no doubt about it." [Note: Brueggemann, p. 45.]

This author called these psalms "songs of retribution." [Note: Ibid.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Introductory praise 111:1-3

After a call to praise Yahweh, the unknown psalmist promised that he would praise God publicly. The greatness of God’s works, which those who love them study, drew his praise. He also gloried in God’s ceaseless righteousness.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 111:1-10

ANOTHER series of psalms headed with Hallelujah begins here and includes the two following psalms. The prefix apparently indicates liturgical use. The present psalm is closely allied to the next. Both are acrostic and correspond verse to verse, as will appear in the exposition. Together they represent God and the godly, this psalm magnifying the Divine character and acts, the other painting the ideal godly man as, in some real fashion, an “imitator of God as a beloved child.” Both are gnomic, and built up by accumulation of slightly connected particulars, rather than flowing continuously in a sequence which springs from one pregnant thought. Both have allusions to other psalms and to the Book of Proverbs, and share with many of the psalms of Book 5 the character of being mainly working over of old materials.

The psalmist begins by a vow to thank Jehovah with his whole heart, and immediately proceeds to carry it out. “The upright” is by some understood as a national designation, and “council” taken as equivalent to “congregation.” But it is more in accordance with usage to regard the psalmist as referring first to a narrower circle of like-minded lovers of good, to whose congenial ears be rejoices to sing. There was an Israel within Israel, who would sympathise with his song. The “congregation” is then either the wider audience of the gathered people, or, as Delitzsch takes it, equivalent to “their congregation”-i.e., of the upright.

The theme of thanksgiving is as ever, Gods works for Israel; and the first characteristic of these which the psalmist sings is their greatness. He will come closer presently, and discern more delicate features, but now, the magnitude of these colossal manifestations chiefly animates his song. Far stretching in their mass and in their consequences, deep rooted in Gods own character, His great deeds draw the eager search of “those who delight in them.” These are the same sympathetic auditors to whom the song is primarily addressed. There were indolent beholders in Israel, before whom the works of God were passed without exciting the faintest desire to know more of their depth. Such careless onlookers, who see and see not, are rife in all ages. God shines out in His deeds, and they will not give one glance of sharpened interest. But the test of caring for His doings is the effort to comprehend their greatness, and plunge oneself into their depths. The more one gazes, the more one sees. What was at first but dimly apprehended as great resolves itself, as we look; and, first, “Honour and majesty,” the splendour of His reflected character, shine out from His deeds, and then, when still more deeply they are pondered, the central fact of their righteousness, their conformity to the highest standard of rectitude, becomes patent. Greatness and majesty, divorced from righteousness, would be no theme for praise. Such greatness is littleness, such splendour is phosphorescent corruption.

These general contemplations are followed in Psa 111:4-6 by references to Israels history as the greatest example of Gods working. “He has made a memorial for His wonders.” Some find here a reference to the Passover and other feasts commemorative of the deliverance from Egypt. But it is better to think of Israel itself as the “memorial,” or of the deeds themselves, in their remembrance by men, as being, as it were, a monument of His power. The men whom God has blessed are standing evidences of His wonders. “Ye are My witnesses, saith the Lord.” And the great attribute, which is commemorated by that “memorial,” is Jehovahs gracious compassion. The psalmist presses steadily towards the centre of the Divine nature. Gods works become eloquent of more and more precious truth as he listens to their voice. They spoke of greatness, honour, majesty, righteousness, but tenderer qualities are revealed to the loving and patient gazer. The two standing proofs of Divine kindness are the miraculous provision of food in the desert and the possession of the promised land. But to the psalmist these are not past deeds to be remembered only, but continually repeated operations. “He remembers His covenant forever,” and so the experiences of the fathers are lived over again by the children, and today is as full of God as yesterday was. Still He feeds us, still He gives us our heritage.

From Psa 111:7 onwards a new thought comes in. God has spoken as well as wrought. His very works carry messages of “truth and judgment,” and they are interpreted further by articulate precepts, which are at once a revelation of what He is and a law for what we should be. His law stands as fast as His righteousness (Psa 111:3, Psa 111:8). A man may utterly trust His commandments. They abide eternally, for Duty is ever Duty, and His Law, “while it has a surface of temporary ceremonial, has a core of immutable requirement. His commandments are done-i.e., appointed by Him-“in truth and uprightness.” They are tokens of His grace and revelations of His character.

The two closing verses have three clauses each, partly from the exigencies of the acrostic structure, and partly to secure a more impressive ending. Psa 111:9 sums up all Gods works in the two chief manifestations of His goodness which should ever live in Israels thanks, His sending redemption and His establishing His everlasting covenant-the two facts which are as fresh today, under new and better forms, as when long ago this unknown psalmist sang. And he gathers up the total impression which Gods dealings should leave, in the great saying, “Holy and dread is His name.” In Psa 111:10 he somewhat passes the limits of his theme, and trenches on the territory of the next psalm, which is already beginning to shape itself in his mind. The designation of the fear of the Jehovah as “the beginning of wisdom” is from Pro 1:7; Pro 9:10. “Beginning” may rather mean “principal part” Pro 4:7, principal thing). The them of Psa 111:10 b is best referred, though the expression is awkward, to “commandments” in Psa 111:7. Less probably it is taken to allude to the “fear” and “wisdom” of the previous clause. The two clauses of this verse descriptive of the godly correspond in structure to a-and b of Psa 111:9, and the last clause corresponds to the last of that verse, expressing the continual praise which should rise to that holy and dread Name. Note that the perpetual duration, which has been predicated of Gods attributes, precepts, and covenant (Psa 111:3, Psa 111:5, Psa 111:8, Psa 111:9), is here ascribed to His praise. Mans songs cannot fall dumb, so long as God pours out Himself in such deeds. As long as that Sun streams across the desert, stony lips will part in music to hail its beams.

Fuente: Expositors Bible Commentary