Questions where the Bible appears to say two different things, with the passages on each side set together.
Should we fear God?The Torah, prophets, and Wisdom literature relentlessly command fear of YHWH — Deuteronomy 6:13, Ecclesiastes 12:13, Proverbs 9:10, Matthew 10:28, and Hebrews…
Proverbs 1:7(v10)The fear of Yahweh is the beginning of knowledge; but the foolish despise wisdom and instruction.
Proverbs 9:10(v10)The fear of Yahweh is the beginning of wisdom. The knowledge of the Holy One is understanding.
Job 28:28(v10)To man he said, ‘Behold, the fear of the Lord, that is wisdom. To depart from evil is understanding.’ ”
Ecclesiastes 12:13(v10)This is the end of the matter. All has been heard. Fear God and keep his commandments; for this is the whole duty of man.
Psalms 104:24(v2)Yahweh, how many are your works! In wisdom, you have made them all. The earth is full of your riches.
Show all 100 cross-references
Psalms 138:1(v1)I will give you thanks with my whole heart. Before the gods, I will sing praises to you.
Proverbs 24:14(v2)so you shall know wisdom to be to your soul. If you have found it, then there will be a reward: Your hope will not be cut off.
Psalms 19:7(v7)Yahweh’s law is perfect, restoring the soul. Yahweh’s covenant is sure, making wise the simple.
Deuteronomy 4:6(v10)Keep therefore and do them; for this is your wisdom and your understanding in the sight of the peoples who shall hear all these statutes…
Psalms 99:3(v9)Let them praise your great and awesome name. He is Holy!
Psalms 149:1(v1)Praise Yahweh! Sing to Yahweh a new song, his praise in the assembly of the saints.
Psalms 2:8(v6)Ask of me, and I will give the nations for your inheritance, the uttermost parts of the earth for your possession.
Psalms 80:8(v6)You brought a vine out of Egypt. You drove out the nations, and planted it.
Psalms 106:1(v1)Praise Yahweh! Give thanks to Yahweh, for he is good, for his loving kindness endures forever.
Psalms 109:30(v1)I will give great thanks to Yahweh with my mouth. Yes, I will praise him among the multitude.
Luke 1:49(v9)For he who is mighty has done great things for me. Holy is his name.
Luke 1:68(v9)“Blessed be the Lord, the God of Israel, for he has visited and redeemed his people;
John 5:44(v10)How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God?
Titus 2:14(v9)who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for…
Psalms 35:18(v1)I will give you thanks in the great assembly. I will praise you among many people.
Psalms 108:3(v1)I will give thanks to you, Yahweh, among the nations. I will sing praises to you among the peoples.
Psalms 139:14(v2)I will give thanks to you, for I am fearfully and wonderfully made. Your works are wonderful. My soul knows that very well.
Psalms 143:5(v2)I remember the days of old. I meditate on all your doings. I contemplate the work of your hands.
Matthew 25:21(v10)“His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things.…
Matthew 25:23(v10)“His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things.…
John 13:17(v10)If you know these things, blessed are you if you do them.
Psalms 105:8(vv5, 7)He has remembered his covenant forever, the word which he commanded to a thousand generations,
Joshua 10:13-14(v6)The sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies. Isn’t this written in the book of…
Psalms 40:9-10(v1)I have proclaimed glad news of righteousness in the great assembly. Behold, I will not seal my lips, Yahweh, you know. I have not hidden…
Psalms 44:2(v6)You drove out the nations with your hand, but you planted them. You afflicted the peoples, but you spread them abroad.
Psalms 89:14(v7)Righteousness and justice are the foundation of your throne. Loving kindness and truth go before your face.
Psalms 103:8(v4)Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness.
Psalms 145:4-5(v3)One generation will commend your works to another, and will declare your mighty acts. I will meditate on the glorious majesty of your…
Isaiah 63:7(v4)I will tell of the loving kindnesses of Yahweh and the praises of Yahweh, according to all that Yahweh has given to us, and the great…
Matthew 5:18(v8)For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass…
2 Corinthians 4:17(v10)For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory,
Ephesians 1:19(v2)and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might
Revelation 5:9(v9)They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your…
Psalms 89:7(vv1, 9)a very awesome God in the council of the holy ones, to be feared above all those who are around him?
Ephesians 1:6-8(vv3–4)to the praise of the glory of his grace, by which he freely gave us favor in the Beloved, in whom we have our redemption through his blood,…
Revelation 15:3(vv2, 8)They sang the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and marvelous are your works, Lord God, the…
Joshua 3:14-17(v6)When the people moved from their tents to pass over the Jordan, the priests who bore the ark of the covenant being before the people, and…
Joshua 6:20(v6)So the people shouted and the priests blew the trumpets. When the people heard the sound of the trumpet, the people shouted with a great…
1 Chronicles 29:10-20(v1)Therefore David blessed Yahweh before all the assembly; and David said, “You are blessed, Yahweh, the God of Israel our father, forever and…
2 Chronicles 6:3-4(v1)The king turned his face, and blessed all the assembly of Israel: and all the assembly of Israel stood. He said, “Blessed be Yahweh, the…
Psalms 22:25(v1)My praise of you comes in the great assembly. I will pay my vows before those who fear him.
Psalms 78:12-72(v6)He did marvelous things in the sight of their fathers, in the land of Egypt, in the field of Zoan. He split the sea, and caused them to…
Psalms 86:5(v4)For you, Lord, are good, and ready to forgive, abundant in loving kindness to all those who call on you.
Psalms 89:5(v1)The heavens will praise your wonders, Yahweh, your faithfulness also in the assembly of the holy ones.
Psalms 106:48(v1)Blessed be Yahweh, the God of Israel, from everlasting even to everlasting! Let all the people say, “Amen.” Praise Yah!
Psalms 145:8(v4)Yahweh is gracious, merciful, slow to anger, and of great loving kindness.
Psalms 145:10-12(v3)All your works will give thanks to you, Yahweh. Your saints will extol you. They will speak of the glory of your kingdom, and talk about…
Jeremiah 32:17-19(v2)“Ah Lord Yahweh! Behold, you have made the heavens and the earth by your great power and by your outstretched arm. There is nothing too…
Romans 2:7(v10)to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life;
Hebrews 9:12(v9)nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained…
Hebrews 13:20(v9)Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord…
Deuteronomy 28:58(v9)If you will not observe to do all the words of this law that are written in this book, that you may fear this glorious and fearful name,…
Deuteronomy 31:19-30(v4)“Now therefore write this song for yourselves, and teach it to the children of Israel. Put it in their mouths, that this song may be a…
Psalms 9:1(v1)I will give thanks to Yahweh with my whole heart. I will tell of all your marvelous works.
Psalms 19:9(v8)The fear of Yahweh is clean, enduring forever. Yahweh’s ordinances are true, and righteous altogether.
Psalms 105:27-45(v6)They performed miracles among them, and wonders in the land of Ham. He sent darkness, and made it dark. They didn’t rebel against his…
Psalms 107:32(v1)Let them exalt him also in the assembly of the people, and praise him in the seat of the elders.
Proverbs 3:4(v10)So you will find favor, and good understanding in the sight of God and man.
Jeremiah 33:20-21(v9)“Yahweh says: ‘If you can break my covenant of the day and my covenant of the night, so that there will not be day and night in their time;…
Ephesians 1:7(v9)in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
Ephesians 1:14(v9)who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory.
Ephesians 2:7-10(v2)that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; for by grace you have been…
Ephesians 3:10(v3)to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the…
Revelation 4:8(v9)The four living creatures, each one of them having six wings, are full of eyes around and within. They have no rest day and night, saying,…
Revelation 5:12-14(v3)saying with a loud voice, “Worthy is the Lamb who has been killed to receive the power, wealth, wisdom, strength, honor, glory, and…
Deuteronomy 4:32-38(v6)For ask now of the days that are past, which were before you, since the day that God created man on the earth, and from the one end of the…
Deuteronomy 32:4(v7)The Rock: his work is perfect, for all his ways are just. A God of faithfulness who does no wrong, just and right is he.
2 Chronicles 20:26-28(v1)On the fourth day, they assembled themselves in Beracah Valley, for there they blessed Yahweh. Therefore the name of that place was called…
Psalms 1:3(v10)He will be like a tree planted by the streams of water, that produces its fruit in its season, whose leaf also does not wither. Whatever he…
Psalms 77:11-12(v2)I will remember Yah’s deeds; for I will remember your wonders of old. I will also meditate on all your work, and consider your doings.
Psalms 78:38(v4)But he, being merciful, forgave iniquity, and didn’t destroy them. Yes, many times he turned his anger away, and didn’t stir up all his…
Psalms 112:4(v4)Light dawns in the darkness for the upright, gracious, merciful, and righteous.
Psalms 119:142(v3)Your righteousness is an everlasting righteousness. Your law is truth.
Proverbs 17:16(v2)Why is there money in the hand of a fool to buy wisdom, since he has no understanding?
Ecclesiastes 3:11(v2)He has made everything beautiful in its time. He has also set eternity in their hearts, yet so that man can’t find out the work that God…
Isaiah 55:3(v9)Turn your ear, and come to me. Hear, and your soul will live. I will make an everlasting covenant with you, even the sure mercies of David.
Daniel 4:3(v2)How great are his signs! How mighty are his wonders! His kingdom is an everlasting kingdom. His dominion is from generation to generation.
Malachi 1:11(v9)For from the rising of the sun even to its going down, my name is great among the nations, and in every place incense will be offered to my…
Matthew 1:21(v9)She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.”
Luke 1:72(v5)to show mercy toward our fathers, to remember his holy covenant,
Romans 5:20-21(v4)The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly; that as sin reigned in death, even…
1 Corinthians 4:5(v10)Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the…
1 Corinthians 11:24-26(v4)When he had given thanks, he broke it and said, “Take, eat. This is my body, which is broken for you. Do this in memory of me.” In the same…
1 Peter 1:18-20(v9)knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your…
Revelation 22:14(v10)Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.
Exodus 15:11(vv3, 9)Who is like you, Yahweh, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?
Exodus 12:26-27(v4)It will happen, when your children ask you, ‘What do you mean by this service?’ that you shall say, ‘It is the sacrifice of Yahweh’s…
Exodus 34:6-7(v4)Yahweh passed by before him, and proclaimed, “Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness…
Joshua 1:7-8(v10)Only be strong and very courageous. Be careful to observe to do according to all the law which Moses my servant commanded you. Don’t turn…
Joshua 4:6-7(v4)that this may be a sign among you, that when your children ask in the future, saying, ‘What do you mean by these stones?’ then you shall…
Joshua 4:21-24(v4)He spoke to the children of Israel, saying, “When your children ask their fathers in time to come, saying, ‘What do these stones mean?’…
2 Samuel 23:5(v9)Isn’t my house so with God? Yet he has made with me an everlasting covenant, ordered in all things, and sure, for it is all my salvation,…
1 Chronicles 16:15(v9)Remember his covenant forever, the word which he commanded to a thousand generations,
Nehemiah 1:5(v5)and said, “I beg you, Yahweh, the God of heaven, the great and awesome God, who keeps covenant and loving kindness with those who love him…
Job 5:9(v2)who does great things that can’t be fathomed, marvelous things without number;
100 distinct cross-references across this passage (171 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (27 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv1, 2, 3, 5, 7, 9, 101 I will praise Jehovah The best and most…
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, 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 Psalm 65:1,
“Praise waits for thee, O Jehovah! in Zion.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv1, 2, 5, 7, 10The Prophet declareth that he will praise God both…
The Prophet declareth that he will praise God both privately and openly, and that from the heart, as he that consecrateth himself wholly and only unto God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–10Psa 111:1 Praise ye the LORD. I will praise…
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.
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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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv1–10Of the upright; of the sincere worshippers of God,…
Of the upright; of the sincere worshippers of God, of the Israel of God, as this very word is explained, Num 23:10; where they who are called Israel in one clause, are called righteous or upright in the next. And this title he gives to the assembly or congregation of Israelites, partly, because many of them were such, and he was obliged in charity to judge all of them to be so, of whom he had no evidence to the contrary; partly, because upright persons do most exercise and delight themselves in this duty of praising God; and hypocrites, though sometimes they give themselves to prayer, yet are very apt to neglect the duty of thanksgiving; partly, because this duty of praise is most comely for the upright, Psa 33:1; and partly, because David’s heart was most united to the sincere Israelites, and his desire was, as far as he could, to associate himself with such in the worship and service of God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn vv1, 6The title of the psalm being Hallelujah, the psalmist…
The title of the psalm being Hallelujah, the psalmist (as every author ought to have) has an eye to his title, and keeps to his text.
I. He resolves to praise God himself, Psa 111:1. What duty we call others to we must oblige and excite ourselves to; nay, whatever others do, whether they will praise God or no, we and our houses must determine to do it, we and our hearts; for such is the psalmist's resolution here: I will praise the Lord with my whole heart. My heart, my whole heart, being devoted to his honour, shall be employed in this work; and this in the assembly, or secret, of the upright, in the cabinet-council, and in the congregation of Israelites. Note, We must praise God both in private and in public, in less and greater assemblies, in our own families and in the courts of the Lord's house; but in both it is most comfortable to do it in concert with the upright, who will heartily join in it. Private meetings for devotion should be kept up as well as more public and promiscuous assemblies.
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II. He recommends to us the works of the Lord as the proper subject of our meditations when we are praising him - the dispensations of his providence towards the world, towards the church, and towards particular persons. 1. God's works are very magnificent, great like himself; there is nothing in them that is mean or trifling: they are the products of infinite wisdom and power, and we must say this upon the first view of them, before we come to enquire more particularly into them, that the works of the Lord are great, Psa 111:2. There is something in them surprising, and that strikes an awe upon us. All the works of the Lord are spoken of as one (Psa 111:3); it is his work, such is the beauty and harmony of Providence and so admirably do all its dispensations centre in one design; it was cried to the wheels, O wheel! Eze 10:13. Take all together, and it is honourable and glorious, and such as becomes him. 2. They are entertaining and exercising to the inquisitive - sought out of all those that have pleasure therein. Note, (1.) All that truly love God have pleasure in his works, and reckon all well that he does; nor do their thoughts dwell upon any subject with more delight than on the works of God, which the more they are looked into the more they give us of a pleasing surprise. (2.) Those that have pleasure in the works of God will not take up with a superficial transient view of them, but will diligently search into them and observe them. In studying both natural and political history we should have this in our eye, to discover the greatness and glory of God's works. (3.) These works of God, that are humbly and diligently sought into, shall be sought out; those that seek shall find (so some read); they are found of all those that have pleasure in them, or found in all their parts, designs, purposes, and several concernments (so Dr. Hammond), for the secret of the Lord is with those that fear him, Psa 25:14. 3. They are all justly and holy; His righteousness endures for ever. Whatever he does, he never did, nor ever will do, any wrong to any of his creatures; and therefore his works endure for ever (Ecc 3:14) because the righteousness of them endures. 4. They are admirable and memorable, fit to be registered and kept on record. Much that we do is so trifling that it is not fit to be spoken of or told again; the greatest kindness is to forget it. But notice is to be taken of God's works, and an account to be kept of them (Psa 111:4). He has made his wonderful works to be remembered; he has done that which is worthy to be remembered, which cannot but be remembered, and he has instituted ways and means for the keeping of some of them in remembrance, as the deliverance of Israel out of Egypt by the passover. He has made himself a memorial by his wonderful works (so some read it); see Isa 63:10. By that which God did with his glorious arm he made himself an everlasting name. 5. They are very kind. In them the Lord shows that he is gracious and full of compassion. As of the works of creation, so of the works of providence, we must say, They are not only all very great, but all very good. Dr. Hammond takes this to be the name which God has made to himself by his wonderful works, the same with that which he proclaimed to Moses, The Lord God is gracious and merciful, Exo 24:6. God's pardoning sin is the most wonderful of all his works and which ought to be remembered to his glory. It is a further instance of his grace and compassion that he has given meat to those that fear him, Psa 111:5. He gives them their daily bread, food convenient for them; so he does to others by common providence, but to those that fear him he gives it by covenant and in pursuance of the promise, for it follows, He will be ever mindful of his covenant; so that they can taste covenant-love even in common mercies. Some refer this to the manna with which God fed his people Israel in the wilderness, others to the spoil they got from the Egyptians when they came out with great substance, according to the promise, Gen 15:14. When God broke the heads of leviathan he gave him to be meat to his people, Psa 74:14. He has given prey to those that fear him (so the margin has it), not only fed them, but enriched them, and given their enemies to be a prey to them. 6. They are earnests of what he will do, according to his promise: He will ever be mindful of his covenant, for he has ever been so; and, as he never did, so he never will, let one jot or tittle of it fall to the ground. Though God's people have their infirmities, and are often unmindful of his commands, yet he will ever be mindful of his covenant.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–10Praise ye the Lord,.... Or "hallelujah"; this is the…
Praise ye the Lord,.... Or "hallelujah"; this is the title of the psalm, and is expressive of the subject matter of it; and so it stands in the Targum, Septuagint, Vulgate Latin, Ethiopic, and Arabic versions; as it should, as appears from the psalm being alphabetical; for the first letter of this word is the fifth and not the first of the alphabet; it is wanting in the Syriac version, which gives the title in this manner, without a name, concerning the glorious virtues of
"the works of God; but it exhorts us to give thanks to Christ; and it is said in the person of the apostles.''
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I will praise the Lord with my whole heart; the psalmist excites to praise God by his own example; the object of his praise is Jehovah, the self-existent Being, the Being of beings, the author of his Being, and in whom all men live and move, and have their being; the God of their mercies, temporal and spiritual, and therefore should praise him, even Jehovah, Father, Son, and Spirit; especially Jehovah the Messiah may be here intended, whose work of redemption is particularly attended to: the manner in which he determines to perform this service is, "with his whole heart": which ought to be engaged in every religious exercise, even the whole of it, all the powers and faculties of the soul, without being divided between other objects, and distracted or drawn off from the Lord by them; the phrase is not expressive of perfection, which is not to be expected in any duty, but of sincerity and cordial affection. The place where follows,
in the assembly of the upright, and in the congregation: which may signify one and the same; even the place where upright persons assemble and gather together for divine worship, the tabernacle in David's time, and the temple afterwards; and may point at any place of worship in Gospel times, and the people that meet there; who being for the most part upright persons, or in a judgment of charity so accounted, though every individual among them may not be such, are thus called; and that because they have the uprightness, righteousness, and holiness of Christ imputed to them; and have right spirits renewed in them, and so are upright in heart; and, in consequence of this, walk uprightly according to the rules of the Gospel. It may be rendered, as it is by the Targum,
"in the secret (e) of the upright, and the congregation;''
because here the secret of the Lord is made known to his people; the mysteries of his grace are revealed; and his ordinances, which are his counsel, are administered: or it may design some particular friends and acquaintance of the psalmist's, who privately met and took sweet counsel together, and communicated their secrets to one another, as the other word "congregation" may intend the public assembly of the people; and then the sense is, that he would sincerely praise the Lord both in private and public, and that because of his works; as follows.
(e) "in secreto", Pagninus, Montanus, Piscator; so Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv1, 2, 3, 4, 5, 7, 8, 9, 10This and several of the following psalms seem to…
This and several of the following psalms seem to have been wrote for the service of the church in their solemn feasts. It is composed alphabetically, each sentence beginning with a several letter of the Hebrew alphabet. The psalmist here praises God for his works, ver. 1-9. Recommends the fear of God, ver. 10.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv1–10The psalmist praises the Lord, and extols his works…
PSALM CXI
The psalmist praises the Lord, and extols his works as great,
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honourable, glorious, and magnificent, 1-4;
his providence and kindness to his followers, 5-8;
the redemption he has granted to his people, 9.
The fear of the Lord is the beginning of wisdom, 10.
NOTES ON PSALM CXI
This is one of the alphabetical or acrostic Psalms: but it is rather different from those we have already seen, as the first eight verses contain each two members; and each member commences with a consecutive letter of the Hebrew alphabet. But the two last verses are composed of three members each, characterized the same way, making twenty-two members or hemistichs in the whole, to each of which a consecutive letter of the alphabet is prefixed. But this division is not proper: it should follow the arrangement in the Hebrew poetry, where every hemistich stands by itself, and each contains a complete sense. The Psalm has no title in the Hebrew, unless the word Hallelujah be considered as such; and the thanksgivings which it contains were probably composed for the benefit of the Jews after their return from captivity.
Verse 1. I will praise the Lord with my whole heart] If we profess to "sing to the praise and glory of God," the heart, and the whole heart, without division and distraction, must be employed in the work.
In the assembly] בסוד besod, in the secret assembly - the private religious meetings for the communion of saints. And in the congregation, עדה edah, the general assembly - the public congregation. There were such meetings as the former ever since God had a Church on the earth; and to convey general information, there must be public assemblies.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv1, 3, 5, 7, 10Psa 111:1-2. I will praise the Lord with my…
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, בסוד, 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv1–10Praise ye the Lord - Margin, “Hallelujah.” See Psa…
Praise ye the Lord - Margin, “Hallelujah.” See Psa 106:1.
I will praise the Lord with my whole heart - With undivided affections; holding back nothing. I will allow nothing to be in my heart that would interfere with the fullness of praise; no coldness or dividedness of affection; no love for other things that would deaden my love for God; no suspicion respecting him that would chill my ardor; no unbelief that would drag me down to earth, while the language of my lips ascended to God. See the notes at Psa 86:12.
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In the assembly of the upright - With the righteous when they are gathered together for public worship.
And in the congregation - See Psa 22:22, Psa 22:25; Psa 66:13; Psa 89:5.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1Psalms 111
Psalms 111
1 Praise ye the Lord.
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I will praise the Lord with my whole heart,
In the assembly of the upright, and in the congregation.
2 The works of the Lord are great,
Sought out of all them that have pleasure therein.
3 His work is honourable and glorious:
And his righteousness endureth for ever.
4 He hath made his wonderful works to be remembered:
The Lord is gracious and full of compassion.
5 He hath given meat unto them that fear him:
He will ever be mindful of his covenant.
6 He hath shewed his people the power of his works,
That he may give them the heritage of the heathen
7 The works of his hands are verity and judgment;
All his commandments are sure.
8 They stand fast for ever and ever,
And are done in truth and uprightness.
9 He sent redemption unto his people:
He hath commanded his covenant for ever:
Holy and reverend is his name.
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.
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].—סוֹד 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 עשֵׁיהֶם 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.—God’s 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 God’s fear.—It is easier to contemplate the glory of God’s 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.—God’s 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.—Œtinger: 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 God’s 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 God’s 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: God’s word and His guidance by it are sources of consolation.—Taube: The experience of God’s mercy and compassion in the miracle of redemption, is and ever must be, the result of the most penetrating search into God’s 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.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon1874 · Public DomainOn vv1–101. Praise ye the Lord—This belongs to the title…
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.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–101. Praise ye the Lord] Heb. Hallelujah. This liturgical…
1. Praise ye the Lord] Heb. Hallelujah. This liturgical call to praise forms no part of the structure of the Psalm. See note on Psa_104:35.
I will give thanks unto Jehovah with a whole heart,
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In the council of the upright and in the congregation.
The word ṣôd denotes (1) the confidential intercourse of intimate friends, Psa_25:14, &c., (2) a gathering or council of such persons (Psa_89:7); and it has been thought by some that it is here contrasted with the congregation. Hence Coverdale (P.B.V.), secretly among the faithful and in the congregation. But the grammatical construction does not support the distinction. The congregation assembled for worship is termed council as being united by the sense of common fellowship, and its members are described as the upright, for it is presumed that they are actuated by true devotion. Cp. Psa_33:1; Psa_1:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv1, 2, 4, 5, 10(1) Praise ye the Lord.—This short doxology does not…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1–10ANOTHER "Hallelujah psalm," and at the same time an…
ANOTHER "Hallelujah psalm," and at the same time an "alphabetic psalm." It has been called a "twin psalm" with the one which follows, (Ps 112) 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 Psalm 111. "sets forth the greatness mercy, and righteousness of God," Ps 112 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.
Praise ye the Lord. Scarcely a part of the psalm rather 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.
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Vers. 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 vers. 5, 6, 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" (ver. 3). It speaks of:
1. Divine power (see ver. 6). In this sense God"s works are "great" (ver. 2); immeasurably surpassing our puny efforts.
2. Divine wisdom. They are "wonderful" (ver. 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 (vers. 5, 7, 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 (ver. 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" (ver. 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" (ver. 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. (ver. 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 God which 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. (Ver. 1) Thanksgiving
a. filling the heart;
b. uttered in the more domestic gathering, the assembly;
c. sounded forth in the congregation.
HOMILIES BY S. CONWAY Vers. 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. Psalm 119 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 assembly of the upright and amongst those, many of whom did not 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. (Ver. 2) There can be no question as to this, whatever true test of greatness we adopt motives, 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 is Are 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." (Ver. 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. (Ver. 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 Christ that 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. (Ver. 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.
HOMILIES BY R. TUCK Ver. 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.
HOMILIES BY C. SHORT Vers. 1-10. "The works of the Lord.
I GOD"S WORK CLAIMS OUR EARNEST STUDY.
1. His work in nature. Presents three aspects.
a. The poetical.
b. The scientific.
c. 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 power the power of God unto salvation. Three kinds of power.
a. Physical.
b. Intellectual.
c. Moral or spiritual.
II GOD"S WORKS ARE A REVELATION OF THE DIVINE THOUGHT AND NATURE.
1. They reveal his infinite greatness. (Vers. 2-4)
2. They reveal his unchanging righteousness. (Ver. 3)
3. They reveal his grace and compassion to the sinful. (Vers. 4, 5)
4. They reveal his laws for the government of our lives. (Ver. 5) They show that obedience is the highest wisdom. (Ver. 10) S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv1–10At length I am able to present to the…
At length I am able to present to the Christian public another part of "The Treasury of David." It has demanded longer labour than its predecessors, but that labour has been freely given to it; and to the utmost of my ability I have kept the volume up to the level of those which have gone before. In the production of this exposition I had far rather be long than lax; for I know by experience the disappointment which comes to readers when, after a promising beginning, they see a serious declension towards the end. The general acceptance given to this Commentary has placed me under a heavy obligation to do my best even to the end. Towards that end I am still proceeding with all possible diligence, and it is with great pleasure that I look forward to the speedy issue of the seventh and last volume of the work. Many labours distract me from this favourite employment, but I hope to press on with more speed than of late, if my life be spared. It would be imprudent to make too sure of that, for the most fragile Venice glass is not more brittle than human life:
"The spider's most attenuated thread
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Is cord, is cable, to the tender film
Which holds our soul in life."
I have been all the longer over this portion of my task because I have been bewildered in the expanse of the One Hundred and Nineteenth Psalm, which makes up the bulk of this volume. Its dimensions and its depth alike overcame me. It spread itself out before me like a vast, rolling prairie, to which I could see no bound, and this alone created a feeling of dismay. Its expanse was unbroken by a bluff or headland, and hence it threatened a monotonous task, although the fear has not been realized. This marvellous poem seemed to me a great sea of holy teaching, moving, in its many verses, wave upon wave; altogether without an island of special and remarkable statement to break it up. I confess I hesitated to launch upon it. Other psalms have been mere lakes, but this is the main ocean. It is a continent of sacred thought, every inch of which is fertile as the garden of the Lord: it is an amazing level of abundance, a mighty stretch of harvest fields. I have now crossed the great plain for myself, but not without persevering, and, I will add, pleasurable, toil. Several great authors have traversed this region and left their tracks behind them, and so far the journey has been all the easier for me; but yet to me and to my helpers it has been no mean feat of patient authorship and research. This great Psalm is a book in itself: instead of being one among many psalms, it is worthy to be set forth by itself as a poem of surpassing excellence. Those who have never studied it may pronounce it commonplace, and complain of its repetitions; but to the thoughtful student it is like the great deep, full, so as never to be measured; and varied, so as never to weary the eye. Its depth is as great as its length; it is mystery, not set forth as mystery, but concealed beneath the simplest statements; may I say that it is experience allowed to prattle, to preach, to praise, and to pray like a child prophet in his own father's house?
My venerable friend, Mr. Rogers, has been spared to help me with his admirable suggestions; but Mr. Gibson, who so industriously translated from the Latin authors, has fallen asleep, leaving behind him copious notes upon the rest of the psalms. Aid in the homiletical department has been given me by several of the ministers who were educated at the Pastors' College, and their names are duly appended to the hints and skeletons which they have supplied. In this department the present volume is believed to be superior to the former ones. May it prove to be really useful to my brethren, and my desire is fulfilled. I know so well the use of a homiletic hint when the mind is in search for a subject that I have felt peculiar pleasure in supplying my readers with a full measure of such helps.
In hunting up rare authors, and making extracts from them, Mr. Keys has rendered me great assistance, and I am also a debtor to others who have cheerfully rendered me service when I have sought it. Burdened with the care of many institutions, and the oversight of a singularly large church, I cannot do such justice to my theme as I could wish. Learned leisure would be far more accurate than my busy pen can ever hope to be. If I had nothing else to think of, I would have thought of nothing else, and undivided energies could have accomplished what spare strength can never perform. Hence, I am glad of help; so glad, that I am happy to acknowledge it. Not in this thing only, but in all other labours, I owe in the first place all to God, and secondarily, very, very much to those generous friends who find a delight in making my efforts successful.
Above all, I trust that the Holy Spirit has been with me in writing and compiling these volumes, and therefore I expect that he will bless them both to the conversion of the unrenewed and to the edification of believers. The writing of this book has been a means of grace to my own heart; I have enjoyed for myself what I have prepared for my readers. The Book of Psalms has been a royal banquet to me, and in feasting upon its contents I have seemed to eat angels' food. It is no wonder that old writers should call it, the school of patience, the soul's soliloquies, the little Bible, the anatomy of conscience, the rose garden, the pearl island, and the like. It is the Paradise of devotion, the Holy Land of poesy, the heart of Scripture, the map of experience, and the tongue of saints. It is the spokesman of feelings which else had found no utterance. Does it not say just what we wished to say? Are not its prayers and praises exactly such as our hearts delight in? No man needs better company than the Psalms; therein he may read and commune with friends human and divine; friends who know the heart of man towards God, and the heart of God towards man; friends who perfectly sympathize with us and our sorrows, friends who never betray or forsake. Oh, to be shut up in a cave with David, with no other occupation but to hear him sing, and to sing with him! Well might a Christian monarch lay aside his crown for such enjoyment, and a believing pauper find a crown in such felicity.
It is to be feared that the Psalms are by no means so prized as in earlier ages of the Church. Time was when the Psalms were not only rehearsed in all the churches from day to day, but they were so universally sung that the common people knew them, even if they did not know the letters in which they were written. Time was when bishops would ordain no man to the ministry unless he knew "David" from end to end, and could repeat each psalm correctly; even Councils of the Church have decreed that none should hold ecclesiastical office unless they knew the whole psalter by heart. Other practices of those ages had better be forgotten, but to this memory accords an honourable record. Then, as Jerome tells us, the labourer, while he held the plough, sang Hallelujah; the tired reaper refreshed himself with the psalms, and the vinedresser, while trimming the vines with his curved hook, sang something of David. He tells us that in his part of the world, psalms were the Christian's ballads; could they have had better? They were the love songs of the people of God; could any others be so pure and heavenly? These sacred hymns express all modes of holy feeling; they are fit both for childhood and old age: they furnish maxims for the entrance of life, and serve as watchwords at the gates of death. The battle of life, the repose of the Sabbath, the ward of the hospital, the guest chamber of the mansion, the church, the oratory, yea, even heaven itself may be entered with psalms.
My next portion will continue the Pilgrim Psalms, of which we have five in the present volume. I have been sorry to make a break in these golden steps. I would rather have presented the glittering ascent as a whole, that all might see at a glance "the stairs of the City of David at the ascent of the wall; "but as the books must divide somewhere, and there was no more convenient place, I have been compelled to separate these Songs of the Steps, or "Songs on the high key", as Luther calls them. It was impossible to cut the great psalm in two, and it is a far less evil to separate the members of a group. I hope the arrangement will not cause serious inconvenience to anyone; nor prevent the student's meditating upon each Song of Degrees, not only as it sparkles as a separate star, but as it shines in its own constellation.
Finally, when I reach the last psalm, it is my firm conviction that I shall find no truer closing words for myself than those of Bishop Horne, which I take liberty here to quote, using them as if they were my own, since they admirably express my present feelings and past experiences:
"And now, could the author flatter himself that anyone would take half the pleasure in reading the following exposition which he hath taken in writing it, he would not fear the loss of his labour. The employment detached him from the bustle and hurry of life, the din of politics, and the noise of folly. Vanity and vexation flew for a season, care and disquietude came not near his dwelling. He arose fresh as the morning to his task; the silence of the night invited him to pursue it; and he can truly say, that food and rest were not preferred before it. Every psalm improved infinitely upon his acquaintance with it, and no one gave him uneasiness but the last; for then he grieved that his work was done. Happier hours than those which have been spent on these meditations on the songs of Zion he never expects to see in this world. Very pleasantly did they pass, and they moved smoothly and swiftly along; for when thus engaged, he counted no time. The meditations are gone, but have left a relish and a fragrance upon the mind, and the remembrance of them is sweet."
Reader,
I am,
Thine to serve,
for Christ's sake,
C.H. Spurgeon.
WESTWOOD, September, 1882.
There is no title to this psalm, but it is an alphabetical hymn of praise, having for its subject the works of the Lord in creation, providence, and grace. The sweet singer dwells upon the one idea that God should be known by his people, and that this knowledge when turned into practical piety is man's true wisdom, and the certain cause of lasting adoration. Many are ignorant of what their Creator has done, and hence they are foolish in heart, and silent as to the praises of God: this evil can only be removed by a remembrance of God's works, and a diligent study of them; to this, therefore, the psalm is meant to arouse us. It may be called The Psalm of God's Works intended to excite us to the work of praise.
The psalmist begins with an invitation to praise, Ps 111:1; and then proceeds to furnish us with matter for adoration in God's works and his dealings with his people, Ps 111:2-9. He closes his song with a commendation of the worship of the Lord, and of the men who practice it.
Ver. 1. Praise ye the LORD, or, Hallelujah! All ye his saints unite in adoring Jehovah, who worketh so gloriously. Do it now, do it always: do it heartily, do it unanimously, do it eternally. Even if others refuse, take care that ye have always a song for your God. Put away all doubt, question, murmuring, and rebellion, and give yourselves up to the praising of Jehovah, both with your lips and in your lives.
I will praise the Load with my whole heart. The sweet singer commences the song, for his heart is all on flame: whether others will follow him or not, he will at once begin and long continue. What we preach we should practise. The best way to enforce an exhortation is to set an example; but we must let that example be of the best kind, or we may lead others to do the work in a limping manner. David brought nothing less than his whole heart to the duty; all his love went out towards God, and all his zeal, his skill, and his ardour went with it. Jehovah the one and undivided God cannot be acceptably praised with a divided heart, neither should we attempt so to dishonour him; for our whole heart is little enough for his glory, and there can be no reason why it should not all be lifted up in his praise. All his works are praiseworthy, and therefore all our nature should adore him.
In the assembly of the upright, and in the congregation; whether with few or with many he would pour forth his whole heart and soul in praise, and whether the company was made up of select spirits or of the general mass of the people he would continue in the same exercise. For the choicest society there can be no better engagement than praise, and for the general assembly nothing can be more fitting. For the church and for the congregation, for the family or the community, for the private chamber of pious friendship, or the great hall of popular meeting, the praise of the Lord is suitable; and at the very least the true heart should sing hallelujah in any and every place. Why should we fear the presence of men? The best of men will join us in our song, and if the common sort, will not do so, our example will be a needed rebuke to them. In any case let us praise God, whether the hearers be a little band of saints or a mixed multitude. Come, dear reader, he who pens this comment is in his heart magnifying the Lord: will you not pause for a moment and join in the delightful exercise?
Whole Psalm. This is the first alphabetical psalm which is regular throughout. The four former alphabetical psalms, namely, 9 and 10, 34 and 37, are irregular and defective in many particulars, for the rectification of which neither Hebrew MS editions nor ancient versions afford sanction and authority. It is singular that not only are Psalms 111 and 112 perfectly regular, but, furthermore, that not one various reading of note or importance occurs in either of these psalms.
John Noble Coleman.
Whole Psalm. The following translation is given to enable the reader to realize the alphabetical character of the psalm. It is taken from The Psalms Chronologically Arranged. By Four Friends.
All my heart shall praise Jehovah, 1
Before the congregation of the righteous; Deeds of goodness are the deeds of Jehovah, 2
Earnestly desired of all them that have pleasure therein; For his righteousness endureth for ever, 3
Glorious and honourable is his work; He hath made his wonderful works to be remembered, 4
In Jehovah is compassion and goodness; Jehovah hath given meat to them that fear him, 5
Keeping his covenant for ever, Learning his people the power of his works, 6
Making them to possess the heritage of the heathen; Nought save truth and equity are the works of his hands, 7
Ordered and sure are his commands, Planted fast for ever and ever, 8
Righteous and true are his testimonies; Salvation hath he sent unto his people, 9
Their covenant hath he made fast for ever; Upright and holy is His name, 10
Verily, the fear of the Lord is the beginning of wisdom, Yea, a good understanding have all they that do thereafter;
Zealously shall he be praised for ever.
Whole Psalm. The general opinion of interpreters is, that this and some of the following psalms were usually sung at the eating of the Paschal lamb, of which custom mention is also made, Mt 26, that Christ and the disciples sang a hymn before they went out into the garden. Solomon Gesner.
Whole Psalm. The two psalms, Psalm 111 and Psalm 112, resemble one another in construction, alphabetical arrangement, and general tone and manner. They are connected in this way: Psalm 111 sets forth the greatness, mercy, and righteousness of God: Psalm 112 the reflection of these attributes in the greatness, Ps 112:2, mercy, Ps 112:5, and righteousness, Ps 112:4, 9, of his chosen. The correspondence of purpose in the two psalms is important to the right appreciation of some difficulties connected with the latter psalm. Speaker's Commentary.
Whole Psalm. The scope of this Psalm is to stir up all to praise God, and that for so many reasons as there are verses in the psalm. The exhortation is in the first words, "Praise ye the Lord." The reasons follow in order. The psalm is composed so after the order of the Hebrew alphabet, as every sentence or half verse begins with a several letter of the A B C in order, and all the psalm is of praise only. Whence we learn in general,
1. Sometimes it is expedient to set all other things apart, and employ ourselves expressly to proclaim the praises of the Lord only; for so is done in this psalm.
2. The praises of the Lord are able to fill all the letters and words composed of letters, in all their possible junctures of composition; for so much doth the going through all the letters of the A B C point out unto us, he is Alpha and Omega, and all the middle letters of the A B C of praise.
3. The praises of the Lord are worthy to be kept in memory: for that this psalm may be the better remembered, it is composed after the manner of the A B C, and so it insinuated thus much to us. David Dickson.
Ver. 1. Praise ye the LORD, etc. The exhortation is immediately succeeded by the expression of a firm resolve; the psalmist having commenced by urging the duty of gratitude upon others"Praise ye the LORD, "forthwith announces his determination to act upon his own advice"I will praise the LORD with my whole heart." Such a conjunction of ideas is fraught with several most important lessons.
1. It teaches us, very emphatically, that our preaching, if it is to carry weight and conviction, must be backed and exemplified by our conduct; that we need never expect to persuade others by arguments which are too weak to influence ourselves.
2. Another inference is similarly suggestedthat our own decision should be given without reference to the result of our appeal. The psalmist did not wait to ascertain whether those whom he addressed would attend to his exhortation, but, before he could receive a reply, declared unhesitatingly the course he would himself adopt. W.T. Maudson, in a Sermon on Thanksgiving, 1855.
Ver. 1. With my whole heart. That is, earnestly, and with a sincere affection; meaning also, that he would do it privately, and, as it were, within himself, as by the next words he notes that he will do it openly. Thomas Wilcocks.
Ver. 1. With my whole heart. We see the stress here laid upon a whole heart, and the want of which is the great canker of all vital godliness. Men are ever attempting to unite what the word of God has declared to be incapable of unionthe love of the world and of Godto give half their heart to the world, and the other half to God. Just see the energy, the entireness of every thought and feeling and effort which a man throws into a work in which he is deeply interested; the very phrase we use to describe such an one is, that "he gives his whole mind to it." Attempt to persuade him to divert his energies and divide his time with some other pursuit, and he would wonder at the folly and the ignorance that could suggest such a method of success. "Just take a hint from Satan, "says some one; "see how he plies his powers on the individual, as if there were but that one, and as if he had nothing else to do but to ruin that one soul." It was a holy resolution of the Psalmist that he would praise God; and a wise one to add, "with thy whole heart." And we have the result of this determination in the following verses of the psalm. Barton Bouchier.
Ver. 1. Two words are used, assembly and congregation. The former implies a more private meeting of worshippers, the latter the more public. The former may apply to the family circle of those who were celebrating the passover, the latter to the public worship connected with the feast. W. Wilson.
Ver. 1. Praise ye the Lord; there is an exhortation. "I will praise the Lord; "there is a vow. It shall be "with my whole heart"; there is experimental godliness. It shall be "in the assembly of the upright"; there is a relative position occupied along with the family of God. Joseph Irons.
Ver. 1. With my whole heart. This includes spirituality, simplicity, and earnestness. Joseph Irons.
Ver. 1.
1. Who are the upright?
2. What are they doing? Praising God.
3. What shall I do if I am favoured to stand among them? "I will praise the Lord."
Ver. 1. Where I love to be, and what I love to do.
Psalms 111:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv1, 2, 3, 4, 5, 9, 10Praise ye the Lord.
Psa_111:1-10
Praise ye the Lord.
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I will praise the Lord with my whole heart.
The highest work of mankind--praising God
I. A noble resolution for this highest work.
1. Thoroughness. With my whole heart.
(1) Without this thoroughness it would be unacceptable to God. He abhors the sacrifice where not the heart is found.
(2) Without this thoroughness it will yield no happiness to ourselves.
(3) Without this thoroughness it will not be continuous, but broken, desultory, and worthless.
2. Publicity. Man has to do with society, he lives in society, and by it; and if he is thorough, worship will come out in every conversation, in every act, in the sublimity of the look, in the dignity of gait.
II. A mighty argument for this highest work. Founded upon--
1. The works of God.
(1) They are here spoken of generally. His works, whether of creation, government, or redemption, whether in connection with matter or mind, are in every sense great, infinitely great in number, variety, and perfection. It is here implied, however, that their greatness is only seen by those who search for them, sought out. Their greatness is not in their bulk, their form, their colour, but in their essence, their plan, their uses, their relations, their bearings, etc. That those only search into them who have pleasure in them. A man must be interested in the works of God before he will study them. And to be interested in them he must love their Author. Hence piety is the spring of true philosophy.
(2) They are spoken of specifically. His works are grand. Whatever He does in nature is worthy of Himself, who Himself is clothed with honour and majesty (Psa_104:1). Wonderful. Can the greatest created intellect in the universe comprehend all concerning what appears to be the most insignificant work of God? Memorable. Can anything impress the human soul like the worlds of God? Beneficent (verse 5). Truthful (verse 7).
2. The character of God.
(1) His rectitude (verse 3).
(2) His mercifulness (verse 4).
(3) His faithfulness (verses 5, 7).
III. An essential qualification for this highest work (verse 10).
1. This fear of the Lord, or piety, is the commencement of wisdom. He who has not a reverential love for God has not learnt the first lessons of true wisdom. True philosophy begins in piety.
2. The fear of the Lord, or piety, secures a sound understanding. (Homilist.)
Hallelujah
Praise ye the Lord. Just as though the psalmist would say, Whether you will or no, I will; I will praise Him, if I am alone in doing so; I will praise Him with my whole heart--with all the fervour, spirituality, and sincerity with which I am endowed; I will praise the Lord with all my heart; and, in order that I may not be alone in praising Him, I will get into the assembly of the upright, and probably some of my rustic notes will induce them to praise Him also; and Jehovah shall have the entire revenue of praise and glory that can be sounded forth from all the ransomed souls on earth, and all the ransomed souls in heaven.
I. An exhortation. Praise ye the Lord.
1. This exhortation is addressed to those who possess a capacity to praise God--a heaven-born life--a quickened nature. It must be the praise of the soul, called into exercise under the immediate operation of the graces of the Holy Spirit.
2. Those persons who have a spiritual capacity--who have been born from above--have many reasons for praising God. Has this mighty God, to whom we sound our hosannahs, put forth His operations of grace, touched your proud, rebellious heart, nay, created a spiritual capacity in you, implanted all His own graces, opened your eyes to your own ruin and the laws terrors, and then opened them to see the light of the glorious Gospel? If so, can you cease to praise the Lord?
II. A vow. I will praise the Lord. I verily believe that we have not paid attention enough to the act of praise, as going forth from the inmost soul. We may have paid more attention to the act of prayer, we may have paid more attention to the act of believing; we may have paid more attention to the act of humiliation before God in deep repentance; all these are very important; but shall we forget to praise Him? shall we forget to acknowledge the infinite debt of gratitude we owe to Him? What should we think of creatures who did this towards each other? How many thousands of providences, of a most momentous description, has He overruled for us, and not received any return of praise? How many thousands of prayers has He answered, and we not given a single tribute of praise?
III. Experimental godliness. With my whole heart. This includes spirituality, simplicity, and earnestness. There seems something of emulation in this expression--with my whole heart; and sure I am, that when the Holy Ghost enables us to move upwards in the spirit of praise, troubles, difficulties, temptations, snares, enemies, afflictions, sorrows, death itself, have no power to harm us; the spirit of praise bears us above all, carries us within celestial regions, where we seem to mingle our praises with the hallelujahs of glorified spirits around the throne. With my whole heart.
IV. The relative position. In the assembly of the upright and in the congregation. Where am I to find the assembly of the upright? The man that is upright before God has owned or confessed the worst he knows of his case before the footstool of Divine mercy, he has thrown open his books, he has declared his insolvency to the law and justice of God, he adopts the very language of the psalmist, I acknowledged my sin unto Thee, and mine iniquity have I not hid; and instead of offering any compromise or making any specious promises, he betakes himself to the Divine Surety, of whom he obtains by faith a perfect obedience, a full satisfaction, a perfect righteousness, and presents them before God as His own. Thus he is accepted before the throne as an upright character. His condemnation is removed--his justification proclaimed--his absolution is enjoyed (without the interference of infidel priests)--his sanctification is given to him, and his glorification waits for him. (J. Irons.)
Whole-hearted praise
I. Without whole-heartedness our praise is not acceptable to God. He requires us, not ours. He abhors the sacrifice where not the heart is found.
II. Without whole-heartedness it will yield no happiness to ourselves. There is no true enjoyment in any service not rendered with the whole soul. No man is ever happy in any enterprise into which he cannot throw his whole being.
III. Without this whole-heartedness it will not be continuous. (Homiletic Review.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v1Psalms 111
Psalms 111
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.
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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.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v11. Authorship unknown, probably late.
INTRODUCTION
1. Authorship unknown, probably late.
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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 man’s 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 God’s 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. God’s 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 Christ’s 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 God’s covenant people as such. “Congregation,” a general term for all who attend God’s 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 God’s.”
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 God’s works in general, and describing our proper attitude towards them, and the fruits of their patient study, suggest—
I. That God’s 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 God’s 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 God’s works should be the subject of study. The popular religious outcry against science is
(1) unreasonable;
(2) contrary to God’s 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 God’s 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 God’s Word, and should be made the handmaid of piety.
III. That God’s 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 them—His faithful worshippers” (see Psa_12:1).—Speaker’s 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 man’s 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 God’s Word respecting his Maker’s 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 God’s works the more he knows of his Father’s 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 God’s Word and God’s works. (iii.) Let the result of your search be thankful praise.
NATURE’S BEAUTY AND THE RIGHTEOUSNESS OF NATURE’S 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. Nature’s 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. Nature’s beauty. “Honourable and glorious” הוֹר־וְהָדָר. 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 nature’s God is righteous. Is there any break in the thought? No.
1. Nature’s 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 time’s 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 nature’s 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 NATURE’S GOD
(Psa_111:4)
I. The purpose of nature. “He hath made His wonderful works to be remembered.”
1. Their wonderfulness adapts them to man’s memory. The “Speaker’s 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 man’s sense of wonder. Trivial incidents we forget, great things we call memorable. God’s 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 God’s 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 God’s 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. God’s 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 God’s 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 nature’s God.
1. God’s 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 God’s gracious work of Redemption, the operations of the Holy Ghost, the Church, the Word, the Sacraments.
2. God’s 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. God’s 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: God’s 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 God’s fidelity to His covenant engagements.
I. God’s bounty. “He has given meat, i.e., prey, contemplating a nomadic life, or Israel’s wandering in the wilderness.
1. God’s gifts are as varied as man’s need.
(1.) Man’s material blessings are God’s 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.) Man’s intellectual blessings are God’s gifts. Information, learning, and all mental wealth necessary for the nourishment and support of the intellect.
(3.) Man’s moral blessings are God’s 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 God’s mercy by Christ, by the Holy Ghost in regeneration, sanctification, &c.
2. God’s gifts are as plentiful as man’s 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. God’s gifts are equal to all the emergencies in which man through need is plunged. Everywhere “man’s extremity is God’s opportunity.” Illustrations—Marah, 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. God’s bounty is based upon God’s 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. God’s bounty is not capricious. Faithful in opposition to fickle.
2. God’s bounty is not administered by favouritism. Faithful as opposed to unjust.
3. God’s bounty is exactly suited to man’s need. Faithful as opposed to sentimental.
4. Therefore man’s 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. God’s bounty is conditional on man’s 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 God’s bounty—intellectual, 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 God’s 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 God’s 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 GOD’S POWER
(Psa_111:6)
While we study God’s 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 Psalmist’s mind was the conquest of Canaan, which (see the narrative) could only have been effected by the miraculous arm of God. Notice—
I. That God’s 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 God—England, 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 Nero’s 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 Scotland’s 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 GOD’S WORKS AND THE STABILITY OF GOD’S 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 Butler’s “Analogy,” chap. I.)
I. The characteristics of God’s 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 God’s works endure. The second member of Psa_111:7 certainly applies to God’s 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. Man’s works decay, many of them for the want of rectitude and justice. God’s works stand fast for ever; they will be transformed, but not destroyed, because God has made them very good.
II. Characteristics of God’s 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. God’s COMMANDMENTS are sure. There is no repeal for them. “God is not a man that He should repent.” Let the wicked tremble.
2. God’s PROMISES are sure. They are part of the “everlasting covenant.” Let the righteous rejoice.
3. God’s 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 God’s 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. God’s 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 God’s 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 God’s 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 God’s own hand and Christ’s own strength to the strong stake of God’s 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 man’s 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 God’s 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. שֵׂכֶל 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.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v11. The one hundred and eleventh psalm, then; celebrates…
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."
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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.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v3Psa 111:3; Psa 112:3.
Psalms
GOD AND THE GODLY
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Psa 111:3; Psa 112:3.
These two psalms are obviously intended as a pair. They are identical in number of verses and in structure, both being acrostic, that is to say, the first clause of each commences with the first letter of the Hebrew alphabet, the second clause with the second, and so on. The general idea that runs through them is the likeness of the godly man to God. That resemblance comes very markedly to the surface at several points in the psalms, and pervades them traceably even where it is less conspicuous. The two corresponding clauses which I have read as my text are the first salient instances of it. But I propose to deal not only with them, but with a couple of others which occur in the course of the psalms, and will appear as I proceed.
The general underlying thought is a noteworthy one. The worshipper is to be like his God. So it is in idolatry; so it should be with us. Worship is, or should be, adoration of and yearning after the highest conceivable good. Such an attitude must necessarily lead to imitation, and be crowned by resemblance. Love makes like, and they who worship God are bound to, and certainly will, in proportion to the ardour and sincerity of their devotion, grow like Him whom they adore. So I desire to look with you at the instances of this resemblance or parallelism which the Psalmist emphasises.
I. The first of them is that in the clauses which I have read as our starting-point, viz. God and the godly are alike in enduring righteousness.
That seems a bold thing to say, especially when we remember how lofty and transcendent were the Old Testament conceptions of the righteousness of God. But, lofty as these were, this Psalmist lifts an unpresumptuous eye to the heavens, and having said of Him who dwells there, ‘His righteousness endureth for ever,’ is not afraid to turn to the humble worshipper on this low earth, and declare the same thing of him. Our finite, frail, feeble lives may be really conformed to the image of the heavenly. The dewdrop with its little rainbow has a miniature of the great arch that spans the earth and rises into the high heavens. And so, though there are differences, deep and impassable, between anything that can be called creatural righteousness, and that which bears the same name in the heavens, the fact that it does bear the same name is a guarantee to us that there is an essential resemblance between the righteousness of God in its lustrous perfectness, and the righteousness of His child in its imperfect effort.
But how can we venture to run any kind of parallelism between the eternity of the one and that of the other? God’s righteousness we can understand as enduring for ever, because it is inseparable from His very being; because it is manifested unbrokenly in all the works that for ever pour out from that central Source, and because it and its doings stand fast and unshaken amidst the passage of ages, and the ‘wreck of matter and the crash of worlds.’ But may there not be, if not an eternity, yet a perpetuity, in our reflection of the divine righteousness which shall serve to vindicate the application of the same mighty word to both? Is it not possible that, unbroken amidst the stress of temptation, and running on without interruptions, there may be in our hearts and in our lives conformity to the divine will? And is it not possible that the transiencies of our earthly doings may be sublimed into perpetuity if there is in them the preserving salt of righteousness?
‘The actions of the just
Smell sweet, and blossom in the dust.’
And may it not be, too, that though this Psalmist may have had no clear articulate doctrine of eternal life beyond, he may have felt, and rightly felt, that there were things that were too fair to die, and that it was inconceivable that a soul which had been, in some measure, tinged with the righteousness of God could ever be altogether a prey to the law of transiency and decay which seizes upon things material and corporeal? That which is righteous is eternal, be it manifested in the acts of the unchanging God or in the acts of a dying man, and when all else has passed away, and the elements have melted with fervent heat, ‘he that doeth the will of God,’ and the deeds which did it, ‘shall abide for ever.’ ‘His righteousness endureth for ever.’
Now, brethren! there are two ways in which we may look at this parallelism of our text: the one is as containing a stringent requirement; the other as holding forth a mighty hope. It contains a stringent requirement. Our religion does not consist in assenting to any creed. Our religion is not wholly to consist of devout emotions and loving and joyous acts of communion and friendship with God. There must be more than these; these things there must be. For if a man is to be guided mainly by reason, there must, first of all, be creed; then there must be corresponding emotions. But creed and emotions are both meant to be forces which shall drive the wheels of life, and conduct is, after all, the crown of religion and the test of godliness. They that hold communion with God are bound to mould their lives into the likeness of His. ‘Little children, let no man deceive you,’ and let not your own hearts deceive you. You are not a Christian because you believe the truths of the Gospel. You are not such a Christian as you ought to be, if your religion is more manifest in loving trust than in practical obedience which comes from trust. ‘He that doeth righteousness is righteous,’ and he is to be righteous ‘even as He is righteous.’ If you are God’s, you will be like God. Apply the touchstone to your lives, and test your Christianity by this simple and most stringent test.
But again, we may look at the thought as holding forth a great hope. I do not wish to force upon Old Testament writers New Testament truth. It would be an anachronism and an absurdity to make this Psalmist responsible for anything like a clear evangelistic statement of the way by which a man may be made righteous. That waited for coming days, and eminently for Jesus Christ. But it would be quite as great a mistake to eviscerate the words of their plain implications. And when they put side by side the light and the reflection, God and the godly, it seems to me to be doing violence to their meaning for the sake of trying to make them mean less than they do, if we refuse to recognise that they have at any rate an inkling of the thought that the Original and Pattern of human righteousness was likewise the Source of it. This at least is plain, that the Psalmist thought that ‘the fear of the Lord’ was not only, as he calls it at the close of the former of the two psalms, ‘the beginning of wisdom,’ but also the basis of goodness, for he begins his description of the godly with it.
I believe that he felt, what is assuredly true, that no man, by his own unaided effort, can ever work out for himself a righteousness which will satisfy his own conscience, and that he must, first of all, be in touch with God, in order to receive from Him that which he cannot create. Ah, brethren! the ‘fine linen, clean and white, which is the righteousness of saints,’ is woven in no earthly looms; and the lustrous light with which it glistens is such as ‘no fuller on earth can white’ men’s characters into. Another Psalmist has sung of the man who can stand in the holy place, ‘He shall receive the blessing from the Lord, even righteousness from the God of his salvation,’ and our psalms hint, if they do not articulately declare, how that reception is possible for us, when they set forth waiting upon God as the condition of being made like Him. We translate the Psalmist’s feeling after the higher truth which we know, when we desire ‘that we may be found in Him, not having our own righteousness which is of the law, but that which is of God by faith.’ So much, then, for the first point of correspondence in these two psalms.
II. God and the godly are alike in gracious compassion.
If you will turn to the two psalms for a moment, and look at the last clauses of the two fourth verses, you will see how that thought is brought out. In the former psalm we read, ‘The Lord is gracious and full of compassion’: in the latter we find, ‘he’ {the upright man} ‘is gracious and full of compassion, and righteous.’
I need not trouble you with any remarks about certain difficulties that lie in the rendering of that latter verse. Suffice it to say that they are such as to make more emphatic the intentional resemblance between the godly as there described, and God as described in the previous one. Of both it is said ‘gracious and full of compassion.’
Now that great truth of which I have been speaking, the divine righteousness, is like white Alpine snow, sublime, but cold, awful and repellent, when taken by itself. Our hearts need something more than a righteous God if we are ever to worship and draw near. Just as the white snow on the high peak needs to be flushed with the roseate hue of the morning before it can become tender, and create longings, so the righteousness of the great white Throne has to be tinged with the ruddy heart-hue of gracious compassion if men are to be moved to adore and to love. Each enhances the other. ‘What God hath joined together,’ in Himself, ‘let not man put asunder’; nor talk about the stern Deity of the Old Testament, and pit Him against the compassionate Father of the New. He is righteous, but the proclaimers of His righteousness in old days never forgot to blend with the righteousness the mercy; and the combination heightens the lustre of both attributes.
The same combination is absolutely needful in the copy, as is emphatically set forth in our text by the addition of ‘and righteous,’ in the case of the man. For whilst with God the tyro attributes do lie, side by side, in perfect harmony, in us men there is always danger that the one shall trench upon the territory of the other, and that he who has cultivated the habit of looking upon sorrows and sins with compassion and tenderness shall somewhat lose the power of looking at them with righteousness. So our text, in regard to man, proclaims more emphatically than it needs to do in regard to the perfect God, that ever his highest beauty of compassion must be wedded to righteousness, and ever his truest strength of righteousness must be softened with compassion.
But beyond that, note how, wherever there is the loving and childlike contemplation of God, there will be an analogy in our compassion, to His perfectness. We are transformed by beholding. The sun strikes a poor little pane of glass in a cottage miles away, and it flashes with some likeness of the sun and casts a light across the plain. The man whose face is turned Godwards will have beauty pass into his face, and all that look upon him will see ‘as it had been the countenance of an angel.’
If we have, in any real and deep measure, received mercy we shall reflect mercy. Remember the parable of the unmerciful debtor. The servant that cast himself at his lord’s feet, and got the acquittal of his debt, and went out and gripped his fellow-servant by the throat, leaving the marks of his fingernails on his windpipe, with his ‘Pay me that thou owest!’ had all the pardon cancelled, and all the debt laid upon his shoulders again. If we owe all our hope and peace to a forgiving God, how can we make anything else the law of our lives than that, having received mercy, we should show mercy? The test of your being a forgiven man is your forgivingness. There is no getting away from that plain principle, which modifies the declaration of the freedom of God’s full pardon.
But I would have you notice, further, as a very remarkable illustration of this correspondence between the gracious and compassionate Lord and His servant, that in the verses which follow respectively the two about which I am now speaking, the same idea is wrought out in another shape. In the psalm dealing with the divine character and works we read, immediately after the declaration that He is ‘gracious and full of compassion,’ this-’He hath given meat to them that fear Him’; and the corresponding clause in the second of our psalms is followed by this-to translate accurately-’It is well with the man who showeth favour and lendeth.’ So man’s open-handedness in regard to money is put down side by side with God’s open-handedness in regard to giving meat unto them that fear Him. And again, in the ninth verse of each psalm, we have the same thought set forth in another fashion. ‘He sent redemption unto His people,’ says the one; ‘He hath dispersed, He hath given to the poor,’ says the other. That is to say, our paltry giving may be paralleled with the unspeakable gifts which God has bestowed, if they come from a love which is like His. It does not matter though they are so small and His are so great; there is a resemblance. The tiniest crystal may be like the hugest. God gives to us the possession of things in order that we may enjoy the luxury, which is one of the elements in the blessedness of the blessed God, who is blessed because He is the giving God, the luxury of giving. Poor though our bestowments must be, they are not unlike His. The little burn amongst the heather carves its tiny bed, and impels its baby ripples by the same laws which roll the waters of the Amazon, and every fall that it makes over a shelf of rock a foot high is a miniature Niagara.
III. So, lastly, we have still another point, not so much of resemblance as of correspondence, in the firmness of God’s utterances and of the godly heart.
In the first of our two psalms we read, in the seventh verse, ‘All His commandments are sure.’ In the second we read, in the corresponding verse, ‘his heart is fixed, trusting in the Lord.’ The former psalm goes on, ‘His commandments stand fast for ever and ever; and the next psalm, in the corresponding verse, says ‘his heart is established,’ the original employing the same word in both cases, which in our version is rendered, in the one place, ‘stand fast,’ and in the other ‘established.’ So that the Psalmist is thinking of a correspondence between the stability of God’s utterances and the stability of the heart that clasps them in faith.
His commandments are not only precepts which enjoin duty. All which God says is law, whether it be directly in the nature of guiding precept, or whether it be in the nature of revealing truth, or whether it be in the nature of promise. It is sure, reliable, utterly trustworthy. We may be certain that it will direct us aright, that it will reveal to us absolute truth, that it will hold forth no flattering and false promises. And it is ‘established.’ The one fixed point amidst the whirl of things is the uttered will of God.
Therefore, the heart that builds there builds safely. And there should be a correspondence, whether there is or no, between the faithfulness of the Speaker and the faith of the hearer. A man who is doubtful about the solidity of the parapet which keeps him from toppling over into the abyss will lean gingerly upon it, until he has found out that it is firm. The man that knows how strong is the stay on which he rests ought to lean hard upon it. Lean hard upon God, put all your weight upon Him. You cannot put too much, you cannot lean too hard. The harder the better; the better He is pleased, and the more He breathes support and strength into us. And, brethren! if thus we build an established faith on that sure foundation, and match the unchangeableness of God in Christ with the constancy of our faith in Him, then, ‘He that believeth shall never make haste,’ and as my psalm says, ‘He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord.’
The upshot of the whole matter is-we cannot work out for ourselves a righteousness that will satisfy our own consciences, nor secure for ourselves a strength that will give peace to our hearts, and stability to our lives, by any other means than by cleaving fast to God revealed in Jesus Christ.
We have borne the image of the earthly long enough; let us open our hearts to God in Christ. Let us yield ourselves to Him; let us gaze upon Him with fixed eyes of love, and labour to make our own what He bestows upon us. Thus living near Him, we shall be bathed in His light, and show forth something of His beauty. Godliness is God-likeness. It is of no use to say that we are God’s children if we have none of the family likeness. ‘If ye were Abraham’s sons ye would do the works of Abraham,’ said Christ to the Jews. If we are God’s sons we shall do the works of God. ‘Be ye therefore perfect, as your Father in heaven is perfect;’ be ye merciful as your Father is merciful. And if thus we here, dwelling with Christ, are being conformed to the image of His Son, we shall one day ‘be satisfied’ when we ‘awake in His likeness.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1Psalms 111, 112 are closely connected both in form…
Psalms 111, 112 are closely connected both in form and substance, and are apparently the work of one author. They are alphabetical (see Intro.). A liturgical introduction is prefixed to both, viz. 'Praise ye the Lord': in Hebrew 'Hallelujah.' 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.' The Ps. is used on Easter Day.
1. Assembly] RV 'council'; the word means, 'a secret gathering.'
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5. Meat] i.e. food.
6. That he may give them] RV 'in giving them.' Probably the writer refers to the conquest by Joshua.
9. Redemption] i.e. from Egypt. He.. commanded, etc.] i.e. He made a covenant, which was never to be violated.
10. The fear, etc.] a very frequent saying among the sages of Israel: cp. Pro_1:7; Pro_9:10, etc. The meaning is that religion is the foundation of all wisdom.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn vv5, 9, 10(See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein1922 · Public DomainOn v1Psalm 111
Psalm 111
Hallelujah! He Has Done It
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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.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1A Psalm of Praise to Jehovah.
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.
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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.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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with my whole heart
Here the word "heart" represents the person's entire inner being and emotions. AT: "with all that I am" (See: Metonymy)
in the assembly of the upright, in their gathering
These two phrases mean that same thing and may be combined if necessary. AT: "in the gathering of upright people" (See: Doublet)
eagerly awaited by all those who desire them
The word "them" refers to the "works of Yahweh." This can be stated in active form. AT: "all those who desire the works of Yahweh eagerly await them" (See: Active or Passive)
eagerly awaited
Possible meanings are 1) "sought after" or 2) "studied."
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv1, 5, 6, 9, 10Pss 111–117 The refrain Praise the Lord! (Hebrew haleluyah)…
Pss 111–117 The refrain Praise the Lord! (Hebrew haleluyah) characterizes this group of psalms.
Ps 111 This wisdom psalm contains many references to the works of the Lord that reveal his character. God is righteous, gracious, compassionate, faithful, just, trustworthy, upright, holy, and awe-inspiring (111:3, 4, 7, 8, 9). God’s character gives hope in the covenant relationship (111:5). He rescued Israel from Egypt (111:9), gave them the land (111:6), and provides for his people (111:5). However, God demands that the beneficiaries of this relationship also be people of righteousness and integrity.
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111:1-5 The godly praise God and delight themselves in his great works. His mighty acts reflect his righteousness, grace, and compassion (see 116:5-7). All who submit themselves to him experience his glory.
John Calvin 1540 · Public Domain On vv1, 2, 3, 5, 7, 9, 10 1 I will praise Jehovah The best and most…
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, 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 Psalm 65:1,
“Praise waits for thee, O Jehovah! in Zion.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 5, 7, 10 The Prophet declareth that he will praise God both…
The Prophet declareth that he will praise God both privately and openly, and that from the heart, as he that consecrateth himself wholly and only unto God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–10 Psa 111:1 Praise ye the LORD. I will praise…
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.
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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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–10 Of the upright; of the sincere worshippers of God,…
Of the upright; of the sincere worshippers of God, of the Israel of God, as this very word is explained, Num 23:10; where they who are called Israel in one clause, are called righteous or upright in the next. And this title he gives to the assembly or congregation of Israelites, partly, because many of them were such, and he was obliged in charity to judge all of them to be so, of whom he had no evidence to the contrary; partly, because upright persons do most exercise and delight themselves in this duty of praising God; and hypocrites, though sometimes they give themselves to prayer, yet are very apt to neglect the duty of thanksgiving; partly, because this duty of praise is most comely for the upright, Psa 33:1; and partly, because David’s heart was most united to the sincere Israelites, and his desire was, as far as he could, to associate himself with such in the worship and service of God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 6 The title of the psalm being Hallelujah, the psalmist…
The title of the psalm being Hallelujah, the psalmist (as every author ought to have) has an eye to his title, and keeps to his text.
I. He resolves to praise God himself, Psa 111:1. What duty we call others to we must oblige and excite ourselves to; nay, whatever others do, whether they will praise God or no, we and our houses must determine to do it, we and our hearts; for such is the psalmist's resolution here: I will praise the Lord with my whole heart. My heart, my whole heart, being devoted to his honour, shall be employed in this work; and this in the assembly, or secret, of the upright, in the cabinet-council, and in the congregation of Israelites. Note, We must praise God both in private and in public, in less and greater assemblies, in our own families and in the courts of the Lord's house; but in both it is most comfortable to do it in concert with the upright, who will heartily join in it. Private meetings for devotion should be kept up as well as more public and promiscuous assemblies.
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II. He recommends to us the works of the Lord as the proper subject of our meditations when we are praising him - the dispensations of his providence towards the world, towards the church, and towards particular persons. 1. God's works are very magnificent, great like himself; there is nothing in them that is mean or trifling: they are the products of infinite wisdom and power, and we must say this upon the first view of them, before we come to enquire more particularly into them, that the works of the Lord are great, Psa 111:2. There is something in them surprising, and that strikes an awe upon us. All the works of the Lord are spoken of as one (Psa 111:3); it is his work, such is the beauty and harmony of Providence and so admirably do all its dispensations centre in one design; it was cried to the wheels, O wheel! Eze 10:13. Take all together, and it is honourable and glorious, and such as becomes him. 2. They are entertaining and exercising to the inquisitive - sought out of all those that have pleasure therein. Note, (1.) All that truly love God have pleasure in his works, and reckon all well that he does; nor do their thoughts dwell upon any subject with more delight than on the works of God, which the more they are looked into the more they give us of a pleasing surprise. (2.) Those that have pleasure in the works of God will not take up with a superficial transient view of them, but will diligently search into them and observe them. In studying both natural and political history we should have this in our eye, to discover the greatness and glory of God's works. (3.) These works of God, that are humbly and diligently sought into, shall be sought out; those that seek shall find (so some read); they are found of all those that have pleasure in them, or found in all their parts, designs, purposes, and several concernments (so Dr. Hammond), for the secret of the Lord is with those that fear him, Psa 25:14. 3. They are all justly and holy; His righteousness endures for ever. Whatever he does, he never did, nor ever will do, any wrong to any of his creatures; and therefore his works endure for ever (Ecc 3:14) because the righteousness of them endures. 4. They are admirable and memorable, fit to be registered and kept on record. Much that we do is so trifling that it is not fit to be spoken of or told again; the greatest kindness is to forget it. But notice is to be taken of God's works, and an account to be kept of them (Psa 111:4). He has made his wonderful works to be remembered; he has done that which is worthy to be remembered, which cannot but be remembered, and he has instituted ways and means for the keeping of some of them in remembrance, as the deliverance of Israel out of Egypt by the passover. He has made himself a memorial by his wonderful works (so some read it); see Isa 63:10. By that which God did with his glorious arm he made himself an everlasting name. 5. They are very kind. In them the Lord shows that he is gracious and full of compassion. As of the works of creation, so of the works of providence, we must say, They are not only all very great, but all very good. Dr. Hammond takes this to be the name which God has made to himself by his wonderful works, the same with that which he proclaimed to Moses, The Lord God is gracious and merciful, Exo 24:6. God's pardoning sin is the most wonderful of all his works and which ought to be remembered to his glory. It is a further instance of his grace and compassion that he has given meat to those that fear him, Psa 111:5. He gives them their daily bread, food convenient for them; so he does to others by common providence, but to those that fear him he gives it by covenant and in pursuance of the promise, for it follows, He will be ever mindful of his covenant; so that they can taste covenant-love even in common mercies. Some refer this to the manna with which God fed his people Israel in the wilderness, others to the spoil they got from the Egyptians when they came out with great substance, according to the promise, Gen 15:14. When God broke the heads of leviathan he gave him to be meat to his people, Psa 74:14. He has given prey to those that fear him (so the margin has it), not only fed them, but enriched them, and given their enemies to be a prey to them. 6. They are earnests of what he will do, according to his promise: He will ever be mindful of his covenant, for he has ever been so; and, as he never did, so he never will, let one jot or tittle of it fall to the ground. Though God's people have their infirmities, and are often unmindful of his commands, yet he will ever be mindful of his covenant.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–10 Praise ye the Lord,.... Or "hallelujah"; this is the…
Praise ye the Lord,.... Or "hallelujah"; this is the title of the psalm, and is expressive of the subject matter of it; and so it stands in the Targum, Septuagint, Vulgate Latin, Ethiopic, and Arabic versions; as it should, as appears from the psalm being alphabetical; for the first letter of this word is the fifth and not the first of the alphabet; it is wanting in the Syriac version, which gives the title in this manner, without a name, concerning the glorious virtues of
"the works of God; but it exhorts us to give thanks to Christ; and it is said in the person of the apostles.''
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I will praise the Lord with my whole heart; the psalmist excites to praise God by his own example; the object of his praise is Jehovah, the self-existent Being, the Being of beings, the author of his Being, and in whom all men live and move, and have their being; the God of their mercies, temporal and spiritual, and therefore should praise him, even Jehovah, Father, Son, and Spirit; especially Jehovah the Messiah may be here intended, whose work of redemption is particularly attended to: the manner in which he determines to perform this service is, "with his whole heart": which ought to be engaged in every religious exercise, even the whole of it, all the powers and faculties of the soul, without being divided between other objects, and distracted or drawn off from the Lord by them; the phrase is not expressive of perfection, which is not to be expected in any duty, but of sincerity and cordial affection. The place where follows,
in the assembly of the upright, and in the congregation: which may signify one and the same; even the place where upright persons assemble and gather together for divine worship, the tabernacle in David's time, and the temple afterwards; and may point at any place of worship in Gospel times, and the people that meet there; who being for the most part upright persons, or in a judgment of charity so accounted, though every individual among them may not be such, are thus called; and that because they have the uprightness, righteousness, and holiness of Christ imputed to them; and have right spirits renewed in them, and so are upright in heart; and, in consequence of this, walk uprightly according to the rules of the Gospel. It may be rendered, as it is by the Targum,
"in the secret (e) of the upright, and the congregation;''
because here the secret of the Lord is made known to his people; the mysteries of his grace are revealed; and his ordinances, which are his counsel, are administered: or it may design some particular friends and acquaintance of the psalmist's, who privately met and took sweet counsel together, and communicated their secrets to one another, as the other word "congregation" may intend the public assembly of the people; and then the sense is, that he would sincerely praise the Lord both in private and public, and that because of his works; as follows.
(e) "in secreto", Pagninus, Montanus, Piscator; so Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 10 This and several of the following psalms seem to…
This and several of the following psalms seem to have been wrote for the service of the church in their solemn feasts. It is composed alphabetically, each sentence beginning with a several letter of the Hebrew alphabet. The psalmist here praises God for his works, ver. 1-9. Recommends the fear of God, ver. 10.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–10 The psalmist praises the Lord, and extols his works…
PSALM CXI
The psalmist praises the Lord, and extols his works as great,
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honourable, glorious, and magnificent, 1-4;
his providence and kindness to his followers, 5-8;
the redemption he has granted to his people, 9.
The fear of the Lord is the beginning of wisdom, 10.
NOTES ON PSALM CXI
This is one of the alphabetical or acrostic Psalms: but it is rather different from those we have already seen, as the first eight verses contain each two members; and each member commences with a consecutive letter of the Hebrew alphabet. But the two last verses are composed of three members each, characterized the same way, making twenty-two members or hemistichs in the whole, to each of which a consecutive letter of the alphabet is prefixed. But this division is not proper: it should follow the arrangement in the Hebrew poetry, where every hemistich stands by itself, and each contains a complete sense. The Psalm has no title in the Hebrew, unless the word Hallelujah be considered as such; and the thanksgivings which it contains were probably composed for the benefit of the Jews after their return from captivity.
Verse 1. I will praise the Lord with my whole heart] If we profess to "sing to the praise and glory of God," the heart, and the whole heart, without division and distraction, must be employed in the work.
In the assembly] בסוד besod, in the secret assembly - the private religious meetings for the communion of saints. And in the congregation, עדה edah, the general assembly - the public congregation. There were such meetings as the former ever since God had a Church on the earth; and to convey general information, there must be public assemblies.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 5, 7, 10 Psa 111:1-2. I will praise the Lord with my…
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, בסוד, 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–10 Praise ye the Lord - Margin, “Hallelujah.” See Psa…
Praise ye the Lord - Margin, “Hallelujah.” See Psa 106:1.
I will praise the Lord with my whole heart - With undivided affections; holding back nothing. I will allow nothing to be in my heart that would interfere with the fullness of praise; no coldness or dividedness of affection; no love for other things that would deaden my love for God; no suspicion respecting him that would chill my ardor; no unbelief that would drag me down to earth, while the language of my lips ascended to God. See the notes at Psa 86:12.
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In the assembly of the upright - With the righteous when they are gathered together for public worship.
And in the congregation - See Psa 22:22, Psa 22:25; Psa 66:13; Psa 89:5.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 111
Psalms 111
1 Praise ye the Lord.
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I will praise the Lord with my whole heart,
In the assembly of the upright, and in the congregation.
2 The works of the Lord are great,
Sought out of all them that have pleasure therein.
3 His work is honourable and glorious:
And his righteousness endureth for ever.
4 He hath made his wonderful works to be remembered:
The Lord is gracious and full of compassion.
5 He hath given meat unto them that fear him:
He will ever be mindful of his covenant.
6 He hath shewed his people the power of his works,
That he may give them the heritage of the heathen
7 The works of his hands are verity and judgment;
All his commandments are sure.
8 They stand fast for ever and ever,
And are done in truth and uprightness.
9 He sent redemption unto his people:
He hath commanded his covenant for ever:
Holy and reverend is his name.
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.
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].—סוֹד 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 עשֵׁיהֶם 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.—God’s 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 God’s fear.—It is easier to contemplate the glory of God’s 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.—God’s 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.—Œtinger: 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 God’s 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 God’s 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: God’s word and His guidance by it are sources of consolation.—Taube: The experience of God’s mercy and compassion in the miracle of redemption, is and ever must be, the result of the most penetrating search into God’s 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.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1–10 1. Praise ye the Lord—This belongs to the title…
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.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–10 1. Praise ye the Lord] Heb. Hallelujah. This liturgical…
1. Praise ye the Lord] Heb. Hallelujah. This liturgical call to praise forms no part of the structure of the Psalm. See note on Psa_104:35.
I will give thanks unto Jehovah with a whole heart,
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In the council of the upright and in the congregation.
The word ṣôd denotes (1) the confidential intercourse of intimate friends, Psa_25:14, &c., (2) a gathering or council of such persons (Psa_89:7); and it has been thought by some that it is here contrasted with the congregation. Hence Coverdale (P.B.V.), secretly among the faithful and in the congregation. But the grammatical construction does not support the distinction. The congregation assembled for worship is termed council as being united by the sense of common fellowship, and its members are described as the upright, for it is presumed that they are actuated by true devotion. Cp. Psa_33:1; Psa_1:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 4, 5, 10 (1) Praise ye the Lord.—This short doxology does not…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–10 ANOTHER "Hallelujah psalm," and at the same time an…
ANOTHER "Hallelujah psalm," and at the same time an "alphabetic psalm." It has been called a "twin psalm" with the one which follows, (Ps 112) 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 Psalm 111. "sets forth the greatness mercy, and righteousness of God," Ps 112 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.
Praise ye the Lord. Scarcely a part of the psalm rather 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.
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Vers. 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 vers. 5, 6, 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" (ver. 3). It speaks of:
1. Divine power (see ver. 6). In this sense God"s works are "great" (ver. 2); immeasurably surpassing our puny efforts.
2. Divine wisdom. They are "wonderful" (ver. 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 (vers. 5, 7, 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 (ver. 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" (ver. 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" (ver. 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. (ver. 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 God which 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. (Ver. 1) Thanksgiving
a. filling the heart;
b. uttered in the more domestic gathering, the assembly;
c. sounded forth in the congregation.
HOMILIES BY S. CONWAY Vers. 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. Psalm 119 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 assembly of the upright and amongst those, many of whom did not 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. (Ver. 2) There can be no question as to this, whatever true test of greatness we adopt motives, 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 is Are 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." (Ver. 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. (Ver. 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 Christ that 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. (Ver. 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.
HOMILIES BY R. TUCK Ver. 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.
HOMILIES BY C. SHORT Vers. 1-10. "The works of the Lord.
I GOD"S WORK CLAIMS OUR EARNEST STUDY.
1. His work in nature. Presents three aspects.
a. The poetical.
b. The scientific.
c. 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 power the power of God unto salvation. Three kinds of power.
a. Physical.
b. Intellectual.
c. Moral or spiritual.
II GOD"S WORKS ARE A REVELATION OF THE DIVINE THOUGHT AND NATURE.
1. They reveal his infinite greatness. (Vers. 2-4)
2. They reveal his unchanging righteousness. (Ver. 3)
3. They reveal his grace and compassion to the sinful. (Vers. 4, 5)
4. They reveal his laws for the government of our lives. (Ver. 5) They show that obedience is the highest wisdom. (Ver. 10) S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–10 At length I am able to present to the…
At length I am able to present to the Christian public another part of "The Treasury of David." It has demanded longer labour than its predecessors, but that labour has been freely given to it; and to the utmost of my ability I have kept the volume up to the level of those which have gone before. In the production of this exposition I had far rather be long than lax; for I know by experience the disappointment which comes to readers when, after a promising beginning, they see a serious declension towards the end. The general acceptance given to this Commentary has placed me under a heavy obligation to do my best even to the end. Towards that end I am still proceeding with all possible diligence, and it is with great pleasure that I look forward to the speedy issue of the seventh and last volume of the work. Many labours distract me from this favourite employment, but I hope to press on with more speed than of late, if my life be spared. It would be imprudent to make too sure of that, for the most fragile Venice glass is not more brittle than human life:
"The spider's most attenuated thread
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Is cord, is cable, to the tender film
Which holds our soul in life."
I have been all the longer over this portion of my task because I have been bewildered in the expanse of the One Hundred and Nineteenth Psalm, which makes up the bulk of this volume. Its dimensions and its depth alike overcame me. It spread itself out before me like a vast, rolling prairie, to which I could see no bound, and this alone created a feeling of dismay. Its expanse was unbroken by a bluff or headland, and hence it threatened a monotonous task, although the fear has not been realized. This marvellous poem seemed to me a great sea of holy teaching, moving, in its many verses, wave upon wave; altogether without an island of special and remarkable statement to break it up. I confess I hesitated to launch upon it. Other psalms have been mere lakes, but this is the main ocean. It is a continent of sacred thought, every inch of which is fertile as the garden of the Lord: it is an amazing level of abundance, a mighty stretch of harvest fields. I have now crossed the great plain for myself, but not without persevering, and, I will add, pleasurable, toil. Several great authors have traversed this region and left their tracks behind them, and so far the journey has been all the easier for me; but yet to me and to my helpers it has been no mean feat of patient authorship and research. This great Psalm is a book in itself: instead of being one among many psalms, it is worthy to be set forth by itself as a poem of surpassing excellence. Those who have never studied it may pronounce it commonplace, and complain of its repetitions; but to the thoughtful student it is like the great deep, full, so as never to be measured; and varied, so as never to weary the eye. Its depth is as great as its length; it is mystery, not set forth as mystery, but concealed beneath the simplest statements; may I say that it is experience allowed to prattle, to preach, to praise, and to pray like a child prophet in his own father's house?
My venerable friend, Mr. Rogers, has been spared to help me with his admirable suggestions; but Mr. Gibson, who so industriously translated from the Latin authors, has fallen asleep, leaving behind him copious notes upon the rest of the psalms. Aid in the homiletical department has been given me by several of the ministers who were educated at the Pastors' College, and their names are duly appended to the hints and skeletons which they have supplied. In this department the present volume is believed to be superior to the former ones. May it prove to be really useful to my brethren, and my desire is fulfilled. I know so well the use of a homiletic hint when the mind is in search for a subject that I have felt peculiar pleasure in supplying my readers with a full measure of such helps.
In hunting up rare authors, and making extracts from them, Mr. Keys has rendered me great assistance, and I am also a debtor to others who have cheerfully rendered me service when I have sought it. Burdened with the care of many institutions, and the oversight of a singularly large church, I cannot do such justice to my theme as I could wish. Learned leisure would be far more accurate than my busy pen can ever hope to be. If I had nothing else to think of, I would have thought of nothing else, and undivided energies could have accomplished what spare strength can never perform. Hence, I am glad of help; so glad, that I am happy to acknowledge it. Not in this thing only, but in all other labours, I owe in the first place all to God, and secondarily, very, very much to those generous friends who find a delight in making my efforts successful.
Above all, I trust that the Holy Spirit has been with me in writing and compiling these volumes, and therefore I expect that he will bless them both to the conversion of the unrenewed and to the edification of believers. The writing of this book has been a means of grace to my own heart; I have enjoyed for myself what I have prepared for my readers. The Book of Psalms has been a royal banquet to me, and in feasting upon its contents I have seemed to eat angels' food. It is no wonder that old writers should call it, the school of patience, the soul's soliloquies, the little Bible, the anatomy of conscience, the rose garden, the pearl island, and the like. It is the Paradise of devotion, the Holy Land of poesy, the heart of Scripture, the map of experience, and the tongue of saints. It is the spokesman of feelings which else had found no utterance. Does it not say just what we wished to say? Are not its prayers and praises exactly such as our hearts delight in? No man needs better company than the Psalms; therein he may read and commune with friends human and divine; friends who know the heart of man towards God, and the heart of God towards man; friends who perfectly sympathize with us and our sorrows, friends who never betray or forsake. Oh, to be shut up in a cave with David, with no other occupation but to hear him sing, and to sing with him! Well might a Christian monarch lay aside his crown for such enjoyment, and a believing pauper find a crown in such felicity.
It is to be feared that the Psalms are by no means so prized as in earlier ages of the Church. Time was when the Psalms were not only rehearsed in all the churches from day to day, but they were so universally sung that the common people knew them, even if they did not know the letters in which they were written. Time was when bishops would ordain no man to the ministry unless he knew "David" from end to end, and could repeat each psalm correctly; even Councils of the Church have decreed that none should hold ecclesiastical office unless they knew the whole psalter by heart. Other practices of those ages had better be forgotten, but to this memory accords an honourable record. Then, as Jerome tells us, the labourer, while he held the plough, sang Hallelujah; the tired reaper refreshed himself with the psalms, and the vinedresser, while trimming the vines with his curved hook, sang something of David. He tells us that in his part of the world, psalms were the Christian's ballads; could they have had better? They were the love songs of the people of God; could any others be so pure and heavenly? These sacred hymns express all modes of holy feeling; they are fit both for childhood and old age: they furnish maxims for the entrance of life, and serve as watchwords at the gates of death. The battle of life, the repose of the Sabbath, the ward of the hospital, the guest chamber of the mansion, the church, the oratory, yea, even heaven itself may be entered with psalms.
My next portion will continue the Pilgrim Psalms, of which we have five in the present volume. I have been sorry to make a break in these golden steps. I would rather have presented the glittering ascent as a whole, that all might see at a glance "the stairs of the City of David at the ascent of the wall; "but as the books must divide somewhere, and there was no more convenient place, I have been compelled to separate these Songs of the Steps, or "Songs on the high key", as Luther calls them. It was impossible to cut the great psalm in two, and it is a far less evil to separate the members of a group. I hope the arrangement will not cause serious inconvenience to anyone; nor prevent the student's meditating upon each Song of Degrees, not only as it sparkles as a separate star, but as it shines in its own constellation.
Finally, when I reach the last psalm, it is my firm conviction that I shall find no truer closing words for myself than those of Bishop Horne, which I take liberty here to quote, using them as if they were my own, since they admirably express my present feelings and past experiences:
"And now, could the author flatter himself that anyone would take half the pleasure in reading the following exposition which he hath taken in writing it, he would not fear the loss of his labour. The employment detached him from the bustle and hurry of life, the din of politics, and the noise of folly. Vanity and vexation flew for a season, care and disquietude came not near his dwelling. He arose fresh as the morning to his task; the silence of the night invited him to pursue it; and he can truly say, that food and rest were not preferred before it. Every psalm improved infinitely upon his acquaintance with it, and no one gave him uneasiness but the last; for then he grieved that his work was done. Happier hours than those which have been spent on these meditations on the songs of Zion he never expects to see in this world. Very pleasantly did they pass, and they moved smoothly and swiftly along; for when thus engaged, he counted no time. The meditations are gone, but have left a relish and a fragrance upon the mind, and the remembrance of them is sweet."
Reader,
I am,
Thine to serve,
for Christ's sake,
C.H. Spurgeon.
WESTWOOD, September, 1882.
There is no title to this psalm, but it is an alphabetical hymn of praise, having for its subject the works of the Lord in creation, providence, and grace. The sweet singer dwells upon the one idea that God should be known by his people, and that this knowledge when turned into practical piety is man's true wisdom, and the certain cause of lasting adoration. Many are ignorant of what their Creator has done, and hence they are foolish in heart, and silent as to the praises of God: this evil can only be removed by a remembrance of God's works, and a diligent study of them; to this, therefore, the psalm is meant to arouse us. It may be called The Psalm of God's Works intended to excite us to the work of praise.
The psalmist begins with an invitation to praise, Ps 111:1; and then proceeds to furnish us with matter for adoration in God's works and his dealings with his people, Ps 111:2-9. He closes his song with a commendation of the worship of the Lord, and of the men who practice it.
Ver. 1. Praise ye the LORD, or, Hallelujah! All ye his saints unite in adoring Jehovah, who worketh so gloriously. Do it now, do it always: do it heartily, do it unanimously, do it eternally. Even if others refuse, take care that ye have always a song for your God. Put away all doubt, question, murmuring, and rebellion, and give yourselves up to the praising of Jehovah, both with your lips and in your lives.
I will praise the Load with my whole heart. The sweet singer commences the song, for his heart is all on flame: whether others will follow him or not, he will at once begin and long continue. What we preach we should practise. The best way to enforce an exhortation is to set an example; but we must let that example be of the best kind, or we may lead others to do the work in a limping manner. David brought nothing less than his whole heart to the duty; all his love went out towards God, and all his zeal, his skill, and his ardour went with it. Jehovah the one and undivided God cannot be acceptably praised with a divided heart, neither should we attempt so to dishonour him; for our whole heart is little enough for his glory, and there can be no reason why it should not all be lifted up in his praise. All his works are praiseworthy, and therefore all our nature should adore him.
In the assembly of the upright, and in the congregation; whether with few or with many he would pour forth his whole heart and soul in praise, and whether the company was made up of select spirits or of the general mass of the people he would continue in the same exercise. For the choicest society there can be no better engagement than praise, and for the general assembly nothing can be more fitting. For the church and for the congregation, for the family or the community, for the private chamber of pious friendship, or the great hall of popular meeting, the praise of the Lord is suitable; and at the very least the true heart should sing hallelujah in any and every place. Why should we fear the presence of men? The best of men will join us in our song, and if the common sort, will not do so, our example will be a needed rebuke to them. In any case let us praise God, whether the hearers be a little band of saints or a mixed multitude. Come, dear reader, he who pens this comment is in his heart magnifying the Lord: will you not pause for a moment and join in the delightful exercise?
Whole Psalm. This is the first alphabetical psalm which is regular throughout. The four former alphabetical psalms, namely, 9 and 10, 34 and 37, are irregular and defective in many particulars, for the rectification of which neither Hebrew MS editions nor ancient versions afford sanction and authority. It is singular that not only are Psalms 111 and 112 perfectly regular, but, furthermore, that not one various reading of note or importance occurs in either of these psalms.
John Noble Coleman.
Whole Psalm. The following translation is given to enable the reader to realize the alphabetical character of the psalm. It is taken from The Psalms Chronologically Arranged. By Four Friends.
All my heart shall praise Jehovah, 1
Before the congregation of the righteous; Deeds of goodness are the deeds of Jehovah, 2
Earnestly desired of all them that have pleasure therein; For his righteousness endureth for ever, 3
Glorious and honourable is his work; He hath made his wonderful works to be remembered, 4
In Jehovah is compassion and goodness; Jehovah hath given meat to them that fear him, 5
Keeping his covenant for ever, Learning his people the power of his works, 6
Making them to possess the heritage of the heathen; Nought save truth and equity are the works of his hands, 7
Ordered and sure are his commands, Planted fast for ever and ever, 8
Righteous and true are his testimonies; Salvation hath he sent unto his people, 9
Their covenant hath he made fast for ever; Upright and holy is His name, 10
Verily, the fear of the Lord is the beginning of wisdom, Yea, a good understanding have all they that do thereafter;
Zealously shall he be praised for ever.
Whole Psalm. The general opinion of interpreters is, that this and some of the following psalms were usually sung at the eating of the Paschal lamb, of which custom mention is also made, Mt 26, that Christ and the disciples sang a hymn before they went out into the garden. Solomon Gesner.
Whole Psalm. The two psalms, Psalm 111 and Psalm 112, resemble one another in construction, alphabetical arrangement, and general tone and manner. They are connected in this way: Psalm 111 sets forth the greatness, mercy, and righteousness of God: Psalm 112 the reflection of these attributes in the greatness, Ps 112:2, mercy, Ps 112:5, and righteousness, Ps 112:4, 9, of his chosen. The correspondence of purpose in the two psalms is important to the right appreciation of some difficulties connected with the latter psalm. Speaker's Commentary.
Whole Psalm. The scope of this Psalm is to stir up all to praise God, and that for so many reasons as there are verses in the psalm. The exhortation is in the first words, "Praise ye the Lord." The reasons follow in order. The psalm is composed so after the order of the Hebrew alphabet, as every sentence or half verse begins with a several letter of the A B C in order, and all the psalm is of praise only. Whence we learn in general,
1. Sometimes it is expedient to set all other things apart, and employ ourselves expressly to proclaim the praises of the Lord only; for so is done in this psalm.
2. The praises of the Lord are able to fill all the letters and words composed of letters, in all their possible junctures of composition; for so much doth the going through all the letters of the A B C point out unto us, he is Alpha and Omega, and all the middle letters of the A B C of praise.
3. The praises of the Lord are worthy to be kept in memory: for that this psalm may be the better remembered, it is composed after the manner of the A B C, and so it insinuated thus much to us. David Dickson.
Ver. 1. Praise ye the LORD, etc. The exhortation is immediately succeeded by the expression of a firm resolve; the psalmist having commenced by urging the duty of gratitude upon others"Praise ye the LORD, "forthwith announces his determination to act upon his own advice"I will praise the LORD with my whole heart." Such a conjunction of ideas is fraught with several most important lessons.
1. It teaches us, very emphatically, that our preaching, if it is to carry weight and conviction, must be backed and exemplified by our conduct; that we need never expect to persuade others by arguments which are too weak to influence ourselves.
2. Another inference is similarly suggestedthat our own decision should be given without reference to the result of our appeal. The psalmist did not wait to ascertain whether those whom he addressed would attend to his exhortation, but, before he could receive a reply, declared unhesitatingly the course he would himself adopt. W.T. Maudson, in a Sermon on Thanksgiving, 1855.
Ver. 1. With my whole heart. That is, earnestly, and with a sincere affection; meaning also, that he would do it privately, and, as it were, within himself, as by the next words he notes that he will do it openly. Thomas Wilcocks.
Ver. 1. With my whole heart. We see the stress here laid upon a whole heart, and the want of which is the great canker of all vital godliness. Men are ever attempting to unite what the word of God has declared to be incapable of unionthe love of the world and of Godto give half their heart to the world, and the other half to God. Just see the energy, the entireness of every thought and feeling and effort which a man throws into a work in which he is deeply interested; the very phrase we use to describe such an one is, that "he gives his whole mind to it." Attempt to persuade him to divert his energies and divide his time with some other pursuit, and he would wonder at the folly and the ignorance that could suggest such a method of success. "Just take a hint from Satan, "says some one; "see how he plies his powers on the individual, as if there were but that one, and as if he had nothing else to do but to ruin that one soul." It was a holy resolution of the Psalmist that he would praise God; and a wise one to add, "with thy whole heart." And we have the result of this determination in the following verses of the psalm. Barton Bouchier.
Ver. 1. Two words are used, assembly and congregation. The former implies a more private meeting of worshippers, the latter the more public. The former may apply to the family circle of those who were celebrating the passover, the latter to the public worship connected with the feast. W. Wilson.
Ver. 1. Praise ye the Lord; there is an exhortation. "I will praise the Lord; "there is a vow. It shall be "with my whole heart"; there is experimental godliness. It shall be "in the assembly of the upright"; there is a relative position occupied along with the family of God. Joseph Irons.
Ver. 1. With my whole heart. This includes spirituality, simplicity, and earnestness. Joseph Irons.
Ver. 1.
1. Who are the upright?
2. What are they doing? Praising God.
3. What shall I do if I am favoured to stand among them? "I will praise the Lord."
Ver. 1. Where I love to be, and what I love to do.
Psalms 111:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 4, 5, 9, 10 Praise ye the Lord.
Psa_111:1-10
Praise ye the Lord.
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I will praise the Lord with my whole heart.
The highest work of mankind--praising God
I. A noble resolution for this highest work.
1. Thoroughness. With my whole heart.
(1) Without this thoroughness it would be unacceptable to God. He abhors the sacrifice where not the heart is found.
(2) Without this thoroughness it will yield no happiness to ourselves.
(3) Without this thoroughness it will not be continuous, but broken, desultory, and worthless.
2. Publicity. Man has to do with society, he lives in society, and by it; and if he is thorough, worship will come out in every conversation, in every act, in the sublimity of the look, in the dignity of gait.
II. A mighty argument for this highest work. Founded upon--
1. The works of God.
(1) They are here spoken of generally. His works, whether of creation, government, or redemption, whether in connection with matter or mind, are in every sense great, infinitely great in number, variety, and perfection. It is here implied, however, that their greatness is only seen by those who search for them, sought out. Their greatness is not in their bulk, their form, their colour, but in their essence, their plan, their uses, their relations, their bearings, etc. That those only search into them who have pleasure in them. A man must be interested in the works of God before he will study them. And to be interested in them he must love their Author. Hence piety is the spring of true philosophy.
(2) They are spoken of specifically. His works are grand. Whatever He does in nature is worthy of Himself, who Himself is clothed with honour and majesty (Psa_104:1). Wonderful. Can the greatest created intellect in the universe comprehend all concerning what appears to be the most insignificant work of God? Memorable. Can anything impress the human soul like the worlds of God? Beneficent (verse 5). Truthful (verse 7).
2. The character of God.
(1) His rectitude (verse 3).
(2) His mercifulness (verse 4).
(3) His faithfulness (verses 5, 7).
III. An essential qualification for this highest work (verse 10).
1. This fear of the Lord, or piety, is the commencement of wisdom. He who has not a reverential love for God has not learnt the first lessons of true wisdom. True philosophy begins in piety.
2. The fear of the Lord, or piety, secures a sound understanding. (Homilist.)
Hallelujah
Praise ye the Lord. Just as though the psalmist would say, Whether you will or no, I will; I will praise Him, if I am alone in doing so; I will praise Him with my whole heart--with all the fervour, spirituality, and sincerity with which I am endowed; I will praise the Lord with all my heart; and, in order that I may not be alone in praising Him, I will get into the assembly of the upright, and probably some of my rustic notes will induce them to praise Him also; and Jehovah shall have the entire revenue of praise and glory that can be sounded forth from all the ransomed souls on earth, and all the ransomed souls in heaven.
I. An exhortation. Praise ye the Lord.
1. This exhortation is addressed to those who possess a capacity to praise God--a heaven-born life--a quickened nature. It must be the praise of the soul, called into exercise under the immediate operation of the graces of the Holy Spirit.
2. Those persons who have a spiritual capacity--who have been born from above--have many reasons for praising God. Has this mighty God, to whom we sound our hosannahs, put forth His operations of grace, touched your proud, rebellious heart, nay, created a spiritual capacity in you, implanted all His own graces, opened your eyes to your own ruin and the laws terrors, and then opened them to see the light of the glorious Gospel? If so, can you cease to praise the Lord?
II. A vow. I will praise the Lord. I verily believe that we have not paid attention enough to the act of praise, as going forth from the inmost soul. We may have paid more attention to the act of prayer, we may have paid more attention to the act of believing; we may have paid more attention to the act of humiliation before God in deep repentance; all these are very important; but shall we forget to praise Him? shall we forget to acknowledge the infinite debt of gratitude we owe to Him? What should we think of creatures who did this towards each other? How many thousands of providences, of a most momentous description, has He overruled for us, and not received any return of praise? How many thousands of prayers has He answered, and we not given a single tribute of praise?
III. Experimental godliness. With my whole heart. This includes spirituality, simplicity, and earnestness. There seems something of emulation in this expression--with my whole heart; and sure I am, that when the Holy Ghost enables us to move upwards in the spirit of praise, troubles, difficulties, temptations, snares, enemies, afflictions, sorrows, death itself, have no power to harm us; the spirit of praise bears us above all, carries us within celestial regions, where we seem to mingle our praises with the hallelujahs of glorified spirits around the throne. With my whole heart.
IV. The relative position. In the assembly of the upright and in the congregation. Where am I to find the assembly of the upright? The man that is upright before God has owned or confessed the worst he knows of his case before the footstool of Divine mercy, he has thrown open his books, he has declared his insolvency to the law and justice of God, he adopts the very language of the psalmist, I acknowledged my sin unto Thee, and mine iniquity have I not hid; and instead of offering any compromise or making any specious promises, he betakes himself to the Divine Surety, of whom he obtains by faith a perfect obedience, a full satisfaction, a perfect righteousness, and presents them before God as His own. Thus he is accepted before the throne as an upright character. His condemnation is removed--his justification proclaimed--his absolution is enjoyed (without the interference of infidel priests)--his sanctification is given to him, and his glorification waits for him. (J. Irons.)
Whole-hearted praise
I. Without whole-heartedness our praise is not acceptable to God. He requires us, not ours. He abhors the sacrifice where not the heart is found.
II. Without whole-heartedness it will yield no happiness to ourselves. There is no true enjoyment in any service not rendered with the whole soul. No man is ever happy in any enterprise into which he cannot throw his whole being.
III. Without this whole-heartedness it will not be continuous. (Homiletic Review.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 111
Psalms 111
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.
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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.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 1. Authorship unknown, probably late.
INTRODUCTION
1. Authorship unknown, probably late.
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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 man’s 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 God’s 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. God’s 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 Christ’s 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 God’s covenant people as such. “Congregation,” a general term for all who attend God’s 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 God’s.”
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 God’s works in general, and describing our proper attitude towards them, and the fruits of their patient study, suggest—
I. That God’s 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 God’s 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 God’s works should be the subject of study. The popular religious outcry against science is
(1) unreasonable;
(2) contrary to God’s 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 God’s 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 God’s Word, and should be made the handmaid of piety.
III. That God’s 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 them—His faithful worshippers” (see Psa_12:1).—Speaker’s 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 man’s 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 God’s Word respecting his Maker’s 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 God’s works the more he knows of his Father’s 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 God’s Word and God’s works. (iii.) Let the result of your search be thankful praise.
NATURE’S BEAUTY AND THE RIGHTEOUSNESS OF NATURE’S 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. Nature’s 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. Nature’s beauty. “Honourable and glorious” הוֹר־וְהָדָר. 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 nature’s God is righteous. Is there any break in the thought? No.
1. Nature’s 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 time’s 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 nature’s 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 NATURE’S GOD
(Psa_111:4)
I. The purpose of nature. “He hath made His wonderful works to be remembered.”
1. Their wonderfulness adapts them to man’s memory. The “Speaker’s 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 man’s sense of wonder. Trivial incidents we forget, great things we call memorable. God’s 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 God’s 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 God’s 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. God’s 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 God’s 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 nature’s God.
1. God’s 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 God’s gracious work of Redemption, the operations of the Holy Ghost, the Church, the Word, the Sacraments.
2. God’s 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. God’s 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: God’s 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 God’s fidelity to His covenant engagements.
I. God’s bounty. “He has given meat, i.e., prey, contemplating a nomadic life, or Israel’s wandering in the wilderness.
1. God’s gifts are as varied as man’s need.
(1.) Man’s material blessings are God’s 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.) Man’s intellectual blessings are God’s gifts. Information, learning, and all mental wealth necessary for the nourishment and support of the intellect.
(3.) Man’s moral blessings are God’s 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 God’s mercy by Christ, by the Holy Ghost in regeneration, sanctification, &c.
2. God’s gifts are as plentiful as man’s 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. God’s gifts are equal to all the emergencies in which man through need is plunged. Everywhere “man’s extremity is God’s opportunity.” Illustrations—Marah, 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. God’s bounty is based upon God’s 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. God’s bounty is not capricious. Faithful in opposition to fickle.
2. God’s bounty is not administered by favouritism. Faithful as opposed to unjust.
3. God’s bounty is exactly suited to man’s need. Faithful as opposed to sentimental.
4. Therefore man’s 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. God’s bounty is conditional on man’s 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 God’s bounty—intellectual, 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 God’s 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 God’s 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 GOD’S POWER
(Psa_111:6)
While we study God’s 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 Psalmist’s mind was the conquest of Canaan, which (see the narrative) could only have been effected by the miraculous arm of God. Notice—
I. That God’s 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 God—England, 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 Nero’s 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 Scotland’s 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 GOD’S WORKS AND THE STABILITY OF GOD’S 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 Butler’s “Analogy,” chap. I.)
I. The characteristics of God’s 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 God’s works endure. The second member of Psa_111:7 certainly applies to God’s 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. Man’s works decay, many of them for the want of rectitude and justice. God’s works stand fast for ever; they will be transformed, but not destroyed, because God has made them very good.
II. Characteristics of God’s 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. God’s COMMANDMENTS are sure. There is no repeal for them. “God is not a man that He should repent.” Let the wicked tremble.
2. God’s PROMISES are sure. They are part of the “everlasting covenant.” Let the righteous rejoice.
3. God’s 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 God’s 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. God’s 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 God’s 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 God’s 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 God’s own hand and Christ’s own strength to the strong stake of God’s 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 man’s 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 God’s 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. שֵׂכֶל 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.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 1. The one hundred and eleventh psalm, then; celebrates…
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."
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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.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v3 Psa 111:3; Psa 112:3.
Psalms
GOD AND THE GODLY
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Psa 111:3; Psa 112:3.
These two psalms are obviously intended as a pair. They are identical in number of verses and in structure, both being acrostic, that is to say, the first clause of each commences with the first letter of the Hebrew alphabet, the second clause with the second, and so on. The general idea that runs through them is the likeness of the godly man to God. That resemblance comes very markedly to the surface at several points in the psalms, and pervades them traceably even where it is less conspicuous. The two corresponding clauses which I have read as my text are the first salient instances of it. But I propose to deal not only with them, but with a couple of others which occur in the course of the psalms, and will appear as I proceed.
The general underlying thought is a noteworthy one. The worshipper is to be like his God. So it is in idolatry; so it should be with us. Worship is, or should be, adoration of and yearning after the highest conceivable good. Such an attitude must necessarily lead to imitation, and be crowned by resemblance. Love makes like, and they who worship God are bound to, and certainly will, in proportion to the ardour and sincerity of their devotion, grow like Him whom they adore. So I desire to look with you at the instances of this resemblance or parallelism which the Psalmist emphasises.
I. The first of them is that in the clauses which I have read as our starting-point, viz. God and the godly are alike in enduring righteousness.
That seems a bold thing to say, especially when we remember how lofty and transcendent were the Old Testament conceptions of the righteousness of God. But, lofty as these were, this Psalmist lifts an unpresumptuous eye to the heavens, and having said of Him who dwells there, ‘His righteousness endureth for ever,’ is not afraid to turn to the humble worshipper on this low earth, and declare the same thing of him. Our finite, frail, feeble lives may be really conformed to the image of the heavenly. The dewdrop with its little rainbow has a miniature of the great arch that spans the earth and rises into the high heavens. And so, though there are differences, deep and impassable, between anything that can be called creatural righteousness, and that which bears the same name in the heavens, the fact that it does bear the same name is a guarantee to us that there is an essential resemblance between the righteousness of God in its lustrous perfectness, and the righteousness of His child in its imperfect effort.
But how can we venture to run any kind of parallelism between the eternity of the one and that of the other? God’s righteousness we can understand as enduring for ever, because it is inseparable from His very being; because it is manifested unbrokenly in all the works that for ever pour out from that central Source, and because it and its doings stand fast and unshaken amidst the passage of ages, and the ‘wreck of matter and the crash of worlds.’ But may there not be, if not an eternity, yet a perpetuity, in our reflection of the divine righteousness which shall serve to vindicate the application of the same mighty word to both? Is it not possible that, unbroken amidst the stress of temptation, and running on without interruptions, there may be in our hearts and in our lives conformity to the divine will? And is it not possible that the transiencies of our earthly doings may be sublimed into perpetuity if there is in them the preserving salt of righteousness?
‘The actions of the just
Smell sweet, and blossom in the dust.’
And may it not be, too, that though this Psalmist may have had no clear articulate doctrine of eternal life beyond, he may have felt, and rightly felt, that there were things that were too fair to die, and that it was inconceivable that a soul which had been, in some measure, tinged with the righteousness of God could ever be altogether a prey to the law of transiency and decay which seizes upon things material and corporeal? That which is righteous is eternal, be it manifested in the acts of the unchanging God or in the acts of a dying man, and when all else has passed away, and the elements have melted with fervent heat, ‘he that doeth the will of God,’ and the deeds which did it, ‘shall abide for ever.’ ‘His righteousness endureth for ever.’
Now, brethren! there are two ways in which we may look at this parallelism of our text: the one is as containing a stringent requirement; the other as holding forth a mighty hope. It contains a stringent requirement. Our religion does not consist in assenting to any creed. Our religion is not wholly to consist of devout emotions and loving and joyous acts of communion and friendship with God. There must be more than these; these things there must be. For if a man is to be guided mainly by reason, there must, first of all, be creed; then there must be corresponding emotions. But creed and emotions are both meant to be forces which shall drive the wheels of life, and conduct is, after all, the crown of religion and the test of godliness. They that hold communion with God are bound to mould their lives into the likeness of His. ‘Little children, let no man deceive you,’ and let not your own hearts deceive you. You are not a Christian because you believe the truths of the Gospel. You are not such a Christian as you ought to be, if your religion is more manifest in loving trust than in practical obedience which comes from trust. ‘He that doeth righteousness is righteous,’ and he is to be righteous ‘even as He is righteous.’ If you are God’s, you will be like God. Apply the touchstone to your lives, and test your Christianity by this simple and most stringent test.
But again, we may look at the thought as holding forth a great hope. I do not wish to force upon Old Testament writers New Testament truth. It would be an anachronism and an absurdity to make this Psalmist responsible for anything like a clear evangelistic statement of the way by which a man may be made righteous. That waited for coming days, and eminently for Jesus Christ. But it would be quite as great a mistake to eviscerate the words of their plain implications. And when they put side by side the light and the reflection, God and the godly, it seems to me to be doing violence to their meaning for the sake of trying to make them mean less than they do, if we refuse to recognise that they have at any rate an inkling of the thought that the Original and Pattern of human righteousness was likewise the Source of it. This at least is plain, that the Psalmist thought that ‘the fear of the Lord’ was not only, as he calls it at the close of the former of the two psalms, ‘the beginning of wisdom,’ but also the basis of goodness, for he begins his description of the godly with it.
I believe that he felt, what is assuredly true, that no man, by his own unaided effort, can ever work out for himself a righteousness which will satisfy his own conscience, and that he must, first of all, be in touch with God, in order to receive from Him that which he cannot create. Ah, brethren! the ‘fine linen, clean and white, which is the righteousness of saints,’ is woven in no earthly looms; and the lustrous light with which it glistens is such as ‘no fuller on earth can white’ men’s characters into. Another Psalmist has sung of the man who can stand in the holy place, ‘He shall receive the blessing from the Lord, even righteousness from the God of his salvation,’ and our psalms hint, if they do not articulately declare, how that reception is possible for us, when they set forth waiting upon God as the condition of being made like Him. We translate the Psalmist’s feeling after the higher truth which we know, when we desire ‘that we may be found in Him, not having our own righteousness which is of the law, but that which is of God by faith.’ So much, then, for the first point of correspondence in these two psalms.
II. God and the godly are alike in gracious compassion.
If you will turn to the two psalms for a moment, and look at the last clauses of the two fourth verses, you will see how that thought is brought out. In the former psalm we read, ‘The Lord is gracious and full of compassion’: in the latter we find, ‘he’ {the upright man} ‘is gracious and full of compassion, and righteous.’
I need not trouble you with any remarks about certain difficulties that lie in the rendering of that latter verse. Suffice it to say that they are such as to make more emphatic the intentional resemblance between the godly as there described, and God as described in the previous one. Of both it is said ‘gracious and full of compassion.’
Now that great truth of which I have been speaking, the divine righteousness, is like white Alpine snow, sublime, but cold, awful and repellent, when taken by itself. Our hearts need something more than a righteous God if we are ever to worship and draw near. Just as the white snow on the high peak needs to be flushed with the roseate hue of the morning before it can become tender, and create longings, so the righteousness of the great white Throne has to be tinged with the ruddy heart-hue of gracious compassion if men are to be moved to adore and to love. Each enhances the other. ‘What God hath joined together,’ in Himself, ‘let not man put asunder’; nor talk about the stern Deity of the Old Testament, and pit Him against the compassionate Father of the New. He is righteous, but the proclaimers of His righteousness in old days never forgot to blend with the righteousness the mercy; and the combination heightens the lustre of both attributes.
The same combination is absolutely needful in the copy, as is emphatically set forth in our text by the addition of ‘and righteous,’ in the case of the man. For whilst with God the tyro attributes do lie, side by side, in perfect harmony, in us men there is always danger that the one shall trench upon the territory of the other, and that he who has cultivated the habit of looking upon sorrows and sins with compassion and tenderness shall somewhat lose the power of looking at them with righteousness. So our text, in regard to man, proclaims more emphatically than it needs to do in regard to the perfect God, that ever his highest beauty of compassion must be wedded to righteousness, and ever his truest strength of righteousness must be softened with compassion.
But beyond that, note how, wherever there is the loving and childlike contemplation of God, there will be an analogy in our compassion, to His perfectness. We are transformed by beholding. The sun strikes a poor little pane of glass in a cottage miles away, and it flashes with some likeness of the sun and casts a light across the plain. The man whose face is turned Godwards will have beauty pass into his face, and all that look upon him will see ‘as it had been the countenance of an angel.’
If we have, in any real and deep measure, received mercy we shall reflect mercy. Remember the parable of the unmerciful debtor. The servant that cast himself at his lord’s feet, and got the acquittal of his debt, and went out and gripped his fellow-servant by the throat, leaving the marks of his fingernails on his windpipe, with his ‘Pay me that thou owest!’ had all the pardon cancelled, and all the debt laid upon his shoulders again. If we owe all our hope and peace to a forgiving God, how can we make anything else the law of our lives than that, having received mercy, we should show mercy? The test of your being a forgiven man is your forgivingness. There is no getting away from that plain principle, which modifies the declaration of the freedom of God’s full pardon.
But I would have you notice, further, as a very remarkable illustration of this correspondence between the gracious and compassionate Lord and His servant, that in the verses which follow respectively the two about which I am now speaking, the same idea is wrought out in another shape. In the psalm dealing with the divine character and works we read, immediately after the declaration that He is ‘gracious and full of compassion,’ this-’He hath given meat to them that fear Him’; and the corresponding clause in the second of our psalms is followed by this-to translate accurately-’It is well with the man who showeth favour and lendeth.’ So man’s open-handedness in regard to money is put down side by side with God’s open-handedness in regard to giving meat unto them that fear Him. And again, in the ninth verse of each psalm, we have the same thought set forth in another fashion. ‘He sent redemption unto His people,’ says the one; ‘He hath dispersed, He hath given to the poor,’ says the other. That is to say, our paltry giving may be paralleled with the unspeakable gifts which God has bestowed, if they come from a love which is like His. It does not matter though they are so small and His are so great; there is a resemblance. The tiniest crystal may be like the hugest. God gives to us the possession of things in order that we may enjoy the luxury, which is one of the elements in the blessedness of the blessed God, who is blessed because He is the giving God, the luxury of giving. Poor though our bestowments must be, they are not unlike His. The little burn amongst the heather carves its tiny bed, and impels its baby ripples by the same laws which roll the waters of the Amazon, and every fall that it makes over a shelf of rock a foot high is a miniature Niagara.
III. So, lastly, we have still another point, not so much of resemblance as of correspondence, in the firmness of God’s utterances and of the godly heart.
In the first of our two psalms we read, in the seventh verse, ‘All His commandments are sure.’ In the second we read, in the corresponding verse, ‘his heart is fixed, trusting in the Lord.’ The former psalm goes on, ‘His commandments stand fast for ever and ever; and the next psalm, in the corresponding verse, says ‘his heart is established,’ the original employing the same word in both cases, which in our version is rendered, in the one place, ‘stand fast,’ and in the other ‘established.’ So that the Psalmist is thinking of a correspondence between the stability of God’s utterances and the stability of the heart that clasps them in faith.
His commandments are not only precepts which enjoin duty. All which God says is law, whether it be directly in the nature of guiding precept, or whether it be in the nature of revealing truth, or whether it be in the nature of promise. It is sure, reliable, utterly trustworthy. We may be certain that it will direct us aright, that it will reveal to us absolute truth, that it will hold forth no flattering and false promises. And it is ‘established.’ The one fixed point amidst the whirl of things is the uttered will of God.
Therefore, the heart that builds there builds safely. And there should be a correspondence, whether there is or no, between the faithfulness of the Speaker and the faith of the hearer. A man who is doubtful about the solidity of the parapet which keeps him from toppling over into the abyss will lean gingerly upon it, until he has found out that it is firm. The man that knows how strong is the stay on which he rests ought to lean hard upon it. Lean hard upon God, put all your weight upon Him. You cannot put too much, you cannot lean too hard. The harder the better; the better He is pleased, and the more He breathes support and strength into us. And, brethren! if thus we build an established faith on that sure foundation, and match the unchangeableness of God in Christ with the constancy of our faith in Him, then, ‘He that believeth shall never make haste,’ and as my psalm says, ‘He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord.’
The upshot of the whole matter is-we cannot work out for ourselves a righteousness that will satisfy our own consciences, nor secure for ourselves a strength that will give peace to our hearts, and stability to our lives, by any other means than by cleaving fast to God revealed in Jesus Christ.
We have borne the image of the earthly long enough; let us open our hearts to God in Christ. Let us yield ourselves to Him; let us gaze upon Him with fixed eyes of love, and labour to make our own what He bestows upon us. Thus living near Him, we shall be bathed in His light, and show forth something of His beauty. Godliness is God-likeness. It is of no use to say that we are God’s children if we have none of the family likeness. ‘If ye were Abraham’s sons ye would do the works of Abraham,’ said Christ to the Jews. If we are God’s sons we shall do the works of God. ‘Be ye therefore perfect, as your Father in heaven is perfect;’ be ye merciful as your Father is merciful. And if thus we here, dwelling with Christ, are being conformed to the image of His Son, we shall one day ‘be satisfied’ when we ‘awake in His likeness.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Psalms 111, 112 are closely connected both in form…
Psalms 111, 112 are closely connected both in form and substance, and are apparently the work of one author. They are alphabetical (see Intro.). A liturgical introduction is prefixed to both, viz. 'Praise ye the Lord': in Hebrew 'Hallelujah.' 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.' The Ps. is used on Easter Day.
1. Assembly] RV 'council'; the word means, 'a secret gathering.'
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5. Meat] i.e. food.
6. That he may give them] RV 'in giving them.' Probably the writer refers to the conquest by Joshua.
9. Redemption] i.e. from Egypt. He.. commanded, etc.] i.e. He made a covenant, which was never to be violated.
10. The fear, etc.] a very frequent saying among the sages of Israel: cp. Pro_1:7; Pro_9:10, etc. The meaning is that religion is the foundation of all wisdom.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv5, 9, 10 (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 111
Psalm 111
Hallelujah! He Has Done It
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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.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 A Psalm of Praise to Jehovah.
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.
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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.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7, 10 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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with my whole heart
Here the word "heart" represents the person's entire inner being and emotions. AT: "with all that I am" (See: Metonymy)
in the assembly of the upright, in their gathering
These two phrases mean that same thing and may be combined if necessary. AT: "in the gathering of upright people" (See: Doublet)
eagerly awaited by all those who desire them
The word "them" refers to the "works of Yahweh." This can be stated in active form. AT: "all those who desire the works of Yahweh eagerly await them" (See: Active or Passive)
eagerly awaited
Possible meanings are 1) "sought after" or 2) "studied."
translationWords
praise
Yahweh
heart
assembly
righteous
works
majesty
glory
righteous
eternity
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 5, 6, 9, 10 Pss 111–117 The refrain Praise the Lord! (Hebrew haleluyah)…
Pss 111–117 The refrain Praise the Lord! (Hebrew haleluyah) characterizes this group of psalms.
Ps 111 This wisdom psalm contains many references to the works of the Lord that reveal his character. God is righteous, gracious, compassionate, faithful, just, trustworthy, upright, holy, and awe-inspiring (111:3, 4, 7, 8, 9). God’s character gives hope in the covenant relationship (111:5). He rescued Israel from Egypt (111:9), gave them the land (111:6), and provides for his people (111:5). However, God demands that the beneficiaries of this relationship also be people of righteousness and integrity.
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111:1-5 The godly praise God and delight themselves in his great works. His mighty acts reflect his righteousness, grace, and compassion (see 116:5-7). All who submit themselves to him experience his glory.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.