A verse by verse commentary on Psalm 111 dealing with the Lord being praised for all His wondrous works in meeting the needs of His people and giving them their land. He is faithful and just and the fear of the Lord is the beginning of wisdom.

1. PSALM 111 COMMENTARY
EDITED BY GLENN PEASE
INTRODUCTION
SPURGEON, "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.
DIVISION. —The psalmist begins with an invitation to praise, Psalms 111:1; and
then proceeds to furnish us with matter for adoration in God's works and his
dealings with his people, Psalms 111:2-9. He closes his song with a commendation of
the worship of the Lord, and of the men who practice it.
ELLICOTT, "Psalms 111, 112 should be read closely together, the one being a
pendant of the other. They are both acrostics of at once the simplest and most
perfect construction, each clause (not, as usual, each verse of two or more clauses)
exhibiting the alphabetical arrangement. There are therefore exactly twenty-two
clauses, nearly of three words each. In order to limit the number of verses to ten—
considered a perfect number—the last two verses in each psalm are arranged as
triplets.
The close relation of the two psalms is also exhibited in their subject. The first
exhibits Jehovah in covenant with man; the second, man in covenant with Jehovah.
The one sings the Divine praise in view of the kindness God has shown to Israel; in
the second, the feeling of the just man—i.e., the Israelite faithful to the covenant, is
the subject. In both we discover the strength of these religious convictions, which, in
spite of the contradictions experienced in actual life, persist in maintaining the
grand principle of Divine justice, and declaring that the cause of virtue will
triumph, and success and wealth never fail the faithful.
The close relation of the two psalms is marked by the echo in the second, of phrases
applied in the first to Jehovah. (Comp. e.g., Psalms 111:3, with Psalms 112:3; Psalms
112:9; Psalms 111:4, with Psalms 112:4; Psalms 112:6.)
1

2. 1 Praise the Lord.[b]
I will extol the Lord with all my heart
in the council of the upright and in the
assembly.
BARNES, "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.
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.
CLARKE, "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.
GILL, "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
2

3. "the works of God; but it exhorts us to give thanks to Christ; and it is said in the person
of the apostles.''
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.
HENRY, "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
3

4. assemblies.
JAMISON, "Psa_111:1-10. The Psalmist celebrates God’s gracious dealings with His
people, of which a summary statement is given.
Praise ye the Lord — or, Hallelujah (Psa_104:35). This seems to serve as a title to
those of the later Psalms, which, like this, set forth God’s gracious government and its
blessed fruits. This praise claims the
whole heart — (Psa_86:12), and is rendered publicly.
upright — a title of the true Israel (Psa_32:11).
CALVIN, "1I will praise Jehovah The best and most efficient method of inculcating
the performance of any duty is to be exemplary; and, accordingly, we find that the
prophet, in the present instance, sets himself for an example, to lead others to
engage in the celebration of God’s praises. His resolution to praise God consists of
two parts; that he would celebrate God’s praises unfeignedly, with all his heart, and
that he would do it publicly, in the assembly of the faithful. He very properly begins
with heart-praise, because it is much better to praise in secret, and when no one is
conscious of it, than to lift up our voice, and shout forth his praises with feigned lips.
At the same time, the person who, in secret, pours out his heart in grateful emotions
towards God, will also set forth his praises in swelling strains, otherwise God would
be deprived of one half of the honor which is due to him. The prophet then
determines to praise God with the whole heart, that is, with an upright and honest
heart; not that he engages to come up to the full measure of his duty, but he declares
that he would not be like the hypocrites, who, coldly and with a double heart, or
rather guilefully and perfidiously, employ their lips only in the praises of God. This
is a point worthy of notice, lest any should be discouraged, in consequence of not
being able to cherish the hope of attaining to that perfection of heart which is so
desirable; for however defective our praises may be, they may nevertheless be
acceptable to God, provided only we strive unfeignedly to render unto him this act
of devotion. We come now to the other part of his resolution, in which he says he
would proclaim the praises of God before men; for although the Hebrew term ‫סוד‬ ,
sod, denotes a private assembly, (337) yet I think that, in this passage, he employs
two words of synonymous import. At the same time, should any one be inclined to
take a more refined view of the passage, he may do so if he please. He says, in the
congregation of the just, because the principal object for which holy assemblies are
convened, is to afford the worshippers of God an opportunity of presenting to him
sacrifices of praise, agreeably to what is stated in Psalms 65:1,
“Praise waits for thee, O Jehovah! in Zion.”
SPURGEON, "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
4

5. 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?
EXPLANATORY NOTES AND QUAINT SAYINGS.
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 111:1-10; Psalms 112:1-10 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
5

6. 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, Matthew 26:1-75, that Christ and the disciples sang a
hymn before they went out into the garden. —Solomon Gesner.
Whole Psalm. —The two psalms, Psalms 111:1-10 and Psalms 112:1-10, resemble
one another in construction, alphabetical arrangement, and general tone and
manner. They are connected in this way: Psalms 111:1-10 sets forth the greatness,
mercy, and righteousness of God: Psalms 112:1-10 the reflection of these attributes
in the greatness, Psalms 112:2, mercy, Psalms 112:5, and righteousness, Psalms
112:4; Psalms 112:9, 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
6

7. 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 suggested—that 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. â
€”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 union—the love of
the world and of God—to 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
7

8. 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.
COKE, "The Psalmist by his example inciteth others to praise God for his glorious
and gracious works. The fear of God breedeth true wisdom.
‫הללויה‬ halleluiah. THIS psalm in the original consists of as many versicles as there
are letters in the Hebrew alphabet. Bishop Patrick very reasonably supposes it to be
a kind of epitome of the 105th and 106th psalms.
BENSON, "Psalms 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.
COFFMAN, "Verse 1
PSALM 111
PRAISING JEHOVAH FOR HIS GOODNESS
8

9. This and the next two psalms are called Hallelujah Psalms because of the use of that
word at the beginning and usually at the end of the psalms in this classification. It is
particularly paired with Psalms 112 because of a number of similarities which have
led some scholars to designate them as "Twins."
These resemblances are: (a) "Both begin with `Hallelujah'; (b) both are alphabetical
(acrostic); (c) both consist of twenty lines, arranged into ten verses; (d) and they
complement each other, Psalms 111 setting forth the greatness, mercy, and
righteousness of God; and Psalms 112 is concerned with reflections upon the
happiness, beneficence, and righteousness of God's servants."[1]
The date of the psalm is generally labeled post-exilic, as the knee-jerk response of
some critics; but a far better estimate of this is by McCaw, who wrote that, "The
references to the assembled congregation (Psalms 111:1), the works of the Lord
(Psalms 111:2,3,4,6,7) and the covenant (Psalms 111:5,9) suggest that the psalm was
designed for use at Passover or Tabernacles in the pre-exilic community."[2]
Supporting a pre-exilic date is the admission by McCullough that, "The acrostic
form and echoes of wisdom interest in Psalms 111:10 are the chief evidences of a
post-exilic date."[3] Neither of these so-called "evidences" is significant. As
Maclaren was quoted earlier in this commentary, far too little is known about the
origin of the acrostic pattern to allow its use as a dependable indication of date. And
as for "the echo" of wisdom literature in Psalms 111:10, there is hardly a verse in
the Psalter of which the same thing may not be said.
Regarding the theme of the psalm, Dummelow wrote that, "The theme of Psalms
111 is the refrain of Psalms 107, `Oh that men would praise the Lord for his
goodness, and for his wonderful works to the children of men.'"[4]
Kidner observed one of the curiosities of the psalm in that, "In five of the ten verses
the word `works' appears in the RSV. The Hebrews makes this emphasis less
obvious by using a number of synonyms, but it is still there."[5] The acrostic pattern
of writing is a highly artificial method and carries a great deal of inflexibility with it.
In order for the writer to come up with the proper letter of the alphabet, he must
sometimes resort to a change of the subject matter. In consequence of this, as
Maclaren noted, "This psalm has allusions to other Psalms and to the Book of
Proverbs (like many other of the psalms in Book V), and has the character of mainly
working over of old materials."[6]
There is hardly any organization whatever in this psalm. "Both this Psalm (Psalms
111) and Psalms 112 are only chains of acrostic lines without any strophe grouping,
and therefore cannot be divided out."[7]
Psalms 111:1-3
"Praise ye Jehovah. I will give thanks unto
9

10. Jehovah with my whole heart.
In the council of the upright, and in the congregation.
The works of Jehovah are great,
Sought out of all them that have pleasure therein.
His work is honor and majesty;
And his righteousness endureth forever."
"Praise ye Jehovah" in the Hebrew is "Hallelujah." The expression here serves as a
title, standing apart from the acrostic arrangement.
"In the council in the congregation" (Psalms 111:1). These expressions indicate the
Temple as still standing and with "the congregation of Israel" worshipping in it.
"The works of Jehovah are great" (Psalms 111:2). "They are great in number, great
in magnitude, great in wisdom, and great in goodness."[8] If that was true (and it
was) when men had only their natural vision to behold the night sky, how much
more is it true today with all that men can "see,' by telescope, radar, etc.!
"His work is honor and majesty" (Psalms 111:3). God's "works" partake of his own
character; and in this Psalm, the following qualities are evident: "Majesty, honor,
righteousness, mercy, justice, faithfulness, truth, holiness, and eternity."[9]
CONSTABLE, "Verses 1-10
Psalm 111
This is one of the acrostic psalms (cf. Psalm 9 , 10; Psalm 25; Psalm 34; Psalm 37;
Psalm 112; Psalm 119; Psalm , 145). Each successive line in the Hebrew text begins
with the next letter of the Hebrew alphabet. The writer evidently expressed his
thoughts this way so the Israelites could memorize and recite the psalm easily. He
recounted the Lord"s great works of redemption that should draw out His people"s
praise.
"Acrostic poems in general do not show logical development because of the
arbitrary imposition of the alphabetic form." [Note: VanGemeren, p700.]
" Psalm 111-113all begin with Hallelujah, and there is a specially close bond
between111,112. These two are ... a matched pair in their subject-matter, which tells
of God in this Psalm , and of the man of God in the next, even sharing the same or
similar phrases in one or two verses." [Note: Kidner, Psalm 73-150 , p396.]
10

11. "But Psalm 111 , 112are treated separately because they have a slightly different
accent, an unqualified statement that the world is ruled by God with moral
symmetry. That symmetry in the world is reflected in the disciplined acrostic
structure of these two psalms. The world works so that persons receive the
consequences of their actions ( Galatians 6:7); this statement entertains no doubt
about it." [Note: Brueggemann, p45.]
This author called these psalms "songs of retribution." [Note: Ibid.]
WHEDON, "Verse 1
1. Praise ye the Lord—This belongs to the title of the psalm, as is clearly shown by
the alphabetical numbering of the lines, beginning with the next sentence.
In the assembly—In the select, or confidential, circle. In this sense the word
rendered “assembly” is often used.
Upright— “Straightforward; a title given to the true Israel from the days of Balsam
downwards.”—Alexander. See Numbers 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
Deuteronomy 32:15; Deuteronomy 33:5; Deuteronomy 33:26; Isaiah 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 Romans 9:6. If the two terms are taken as synonymous, then the term
“upright” could apply to the “congregation” only as their profession.
K&D, "That which the poet purposes doing in Psa_111:1, he puts into execution from
Psa_111:2 onwards. ‫ה‬ ָ‫ד‬ֵ‫ע‬ ְ‫,ו‬ according to Psa_64:7; Psa_118:14, is equivalent to ‫ם‬ ָ‫ת‬ ָ‫ֲד‬‫ע‬ַֽ‫.ו‬
According to Psa_111:10, ‫ם‬ ֶ‫יה‬ֵ‫צ‬ ְ‫פ‬ ֶ‫ה‬ in Psa_111:2 apparently signifies those who find
pleasure in them (the works of God); but ‫י‬ֵ‫צ‬ ְ‫פ‬ ֶ‫ח‬ = ‫י‬ֵ‫צ‬ֵ‫פ‬ֲ‫ח‬ (like ‫י‬ ֵ‫ח‬ ְ‫מ‬ ִ‫,שׂ‬ Isa_24:7 = ‫י‬ ֵ‫ח‬ ֵ‫מ‬ ְ‫)שׂ‬ is
less natural than that it should be the construct form of the plural of ‫ץ‬ֶ‫פ‬ ֵ‫,ח‬ that occurs in
three instances, and there was no need for saying that those who make the works of God
the object of their research are such as interest themselves in them. We are led to the
right meaning by ‫צ‬ ְ‫פ‬ ֶ‫ל־ח‬ָ‫כ‬ ְ‫ל‬ in 1Ki_9:11 in comparison with Isa_44:28; Isa_46:10, cf.
Isa_53:10, where ‫ץ‬ֶ‫פ‬ ֵ‫ח‬ signifies God's purpose in accordance with His counsel:
constantly searched into, and therefore a worthy object of research (‫,דרשׁ‬ root ‫,דר‬ to
seek to know by rubbing, and in general experimentally, cf. Arab. drâ of knowledge
empirically acquired) according to all their aims, i.e., in all phases of that which they
have in view. In Psa_111:4 ‫ר‬ֶ‫ֵכ‬‫ז‬ points to the festival which propagates the remembrance
of the deeds of God in the Mosaic age; ‫ף‬ ֶ‫ר‬ ֶ‫,ט‬ Psa_111:5, therefore points to the food
provided for the Exodus, and to the Passover meal, together with the feast of unleavened
11

12. bread, this memorial (‫ן‬ ‫ר‬ָ‫כּ‬ִ‫,ז‬ Exo_12:14) of the exemption in faithfulness to the covenant
which was experienced in Egypt. This Psalm, says Luther, looks to me as though it had
been composed for the festival of Easter. Even from the time of Theodoret and
Augustine the thought of the Eucharist has been connected with Psa_111:5 in the New
Testament mind; and it is not without good reason that Psa_111:1-10 has become the
Psalm of the church at the celebration of the Lord's Supper. In connection with ‫יד‬ִ‫גּ‬ ִ‫ה‬ one
is reminded of the Pesach-Haggada. The deed of redemption which it relates has a power
that continues in operation; for to the church of Jahve is assigned the victory not only
over the peoples of Canaan, but over the whole world. The power of Jahve's deeds, which
He has made known to His people, and which they tell over again among themselves,
aims at giving them the inheritance of the peoples. The works of His hands are truth and
right, for they are the realization of that which is true and which lasts and verifies itself,
and of that which is right, that triumphantly maintains its ground. His ordinances are
‫ים‬ִ‫נ‬ ָ‫ֱמ‬‫א‬ֶֽ‫נ‬ (occasionally pointed ‫ים‬ִ‫נ‬ ָ‫מ‬ ְ‫ֶא‬‫נ‬), established, attested, in themselves and in their
results authorizing a firm confidence in their salutariness (cf. Psa_19:8). ‫ים‬ ִ‫מוּכ‬ ְ‫,ס‬
supported, stayed, viz., not outwardly, but in themselves, therefore imperturbable (cf.
‫מוּ‬ ָ‫ס‬ used of the state of mind, Psa_112:8; Isa_26:3). ‫ם‬ִ‫ֲשׂוּי‬‫ע‬, moulded, arranged, viz., on
the part of God, “in truth, and upright;” ‫ר‬ָ‫ָשׂ‬‫י‬ is accusative of the predicate (cf. Psa_
119:37), but without its being clear why it is not pointed ‫ר‬ֶ‫ָישׁ‬‫ו‬. If we have understood
Psa_111:4-6 correctly, then ‫דוּת‬ ְ‫פּ‬ glances back at the deliverance out of Egypt. Upon this
followed the ratification of the covenant on Sinai, which still remains inviolable down to
the present time of the poet, and has the holiness and terribleness of the divine Name for
a guarantee of its inviolability. The fear of Jahve, this holy and terrible God, is the
beginning of wisdom - the motto of the Chokma in Job (Job_28:28) and Proverbs (Pro_
1:7; Pro_9:10), the Books of the Chokma. Psa_111:10 goes on in this Proverbs-like strain:
the fear of God, which manifests itself in obedience, is to those who practise them (the
divine precepts, ‫)פקודים‬ ‫ב‬ ‫טּ‬ ‫ל‬ֶ‫כ‬ֶ‫שׂ‬ (Pro_13:15; Pro_3:4, cf. 2Ch_30:22), a fine sagacity,
praiseworthy discernment - such a (dutiful) one partakes of everlasting praise. It is true,
in glancing back to Psa_111:3, ‫ת‬ ָ‫לּ‬ ִ‫ה‬ ְ‫תּ‬ seems to refer to God, but a glance forward to
Psa_112:3 shows that the praise of him who fears God is meant. The old observation
therefore holds good: ubi haec ode desinit, sequens incipit (Bakius)
PULPIT, "ANOTHER "Hallelujah psalm," and at the same time an "alphabetic psalm."
It has been called a "twin psalm" with the one which follows (Psa_112:1-10.), and beyond
all doubt closely resembles it. Both begin with "Hallelujah;" both are alphabetic; both
consist of twenty lines, arranged into ten verses. The one is the complement of the other;
while Psa_111:1-10. "sets forth the greatness mercy, and righteousness of God," Psa_
112:1-10. is concerned with "the reflection of these in the happiness, beneficence, and
righteousness of God’s servants" (Kay). The two together seem to have been in tended to
form an introduction to the "Hallel," or chant sung at the Passover, at Pentecost, and at
the Feast of Tabernacles, which consisted of Psalm 113-118.
Psa_111:1
Praise ye the Lord. Scarcely a part of the psalm—rather a heading or introduction. I
will praise the Lord with my whole heart (comp. Psa_9:1; Psa_119:34, Psa_
12

13. 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.
BI 1-10, "Praise ye the Lord. 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).
13

14. 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 law’s 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
14

15. 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.)
Psalms 111:4
He hath made His wonderful works to be remembered.
The duty of remembering God’s wonderful works
1. In reference to any signal benefits, any extraordinary mercy received, it is necessary
we should have a true sense and firm persuasion of the work of God in it, that we may
learn to depend on His providence, which we find so vigilant over us, so beneficial to us;
that we may attribute nothing to ourselves, or sacrifice to our own nets; that we may
discern His hand in His own work, and say (Psa_52:9; Psa_75:1).
2. This design of God teacheth man to make a true estimate, and set a value upon the
benefit received as coming from His hand.
3. This design of God ought to be embraced with all comfort and cheerfulness. For
what greater honour can man receive, than that God should desire to be honoured by
him? What greater advantage can we have, than that He should therefore bless us,
that He may receive praise from us, and purchase His glory by the expense of His
goodness?
4. The equity and excellency of the duty enforce the obligation. Here is not anything
required, but what may be justly challenged, what cannot be with any pretence
denied. There is a moral obligation between men, to render to every man his due,
honour to whom honour: and this Divine acknowledgment is required upon no other
terms (Psa_29:2). It is required in a due proportion (Psa_150:2), according to the
manifestation of it. This is the exercise of the blessed saints and angels in the nearest
view of His perfections: the language of heaven is Alleluia; and there is nothing more
15

16. heavenly upon earth. (Bp. Pearson.)
2 Great are the works of the Lord;
they are pondered by all who delight in them.
BARNES, "The works of the Lord are great - They are great in number; great in
magnitude; great in wisdom; great in goodness. This language was appropriate in the
time of the psalmist, when people looked upon the heavens with the naked eye alone,
and when they had very imperfect views of the real magnitude of the universe as it is
now disclosed by the telescope. It is entirely appropriate now, and conveys a more
solemn and sublime impression than it would in the time of the psalmist. It will still be
appropriate under the larger views which may yet be obtained of the universe by more
perfect instruments, by more accurate observation, and by more profound study. And it
will be appropriate when people shall survey the greatness of the universe from the
heights of heaven.
Sought out of all them - Studied by all such.
That have pleasure therein - More literally, “Sought to all their wishes.” Perhaps
the meaning is, that they would find all their desires gratified in those works; they would
find in them all that they would wish to find respecting the power, wisdom, goodness,
and majesty of God. Still it implies that they have a desire thus to study his works, or
that they do find a pleasure in examining the proofs of the being and attributes of God in
his works. A man who loves God will have real pleasure in studying his works as well as
his word; and it is as proper to find pleasure in the one as in the other - as proper to wish
to find the knowledge which the one imparts as that which the other bestows. One great
error among the friends of God is the neglect to study his works. In doing this, people
need not neglect or undervalue the Bible and the knowledge which it gives, for such
studies would be among the best means of illustrating the Bible.
CLARKE, "The works of the Lord are great - ‫גדלים‬ gedolim, vast in magnitude;
as ‫רבים‬ rabbim signifies their multitude and variety.
Sought out - Investigated, carefully examined.
Of all them that have pleasure therein - By all that delight in them: by every
genuine philosopher; every lover of nature; he who traces out the great First Cause by
means of his works. And the man that does so will be astonished at the perfections of the
16

17. Creator, and admire all the operations of his hands.
GILL, "The works of the Lord are great,.... His works of creation are great, being
made out of nothing, are the effects of great power, and the produce of great wisdom,
and which greatly display the glory of their Maker; the works of providence are great,
which are daily wrought, especially such as concern the church and people of God, for
whom he does great things, whereof they have reason to be glad and praise his name; the
miracles of Christ he wrought here on earth were surprisingly great, some of them such
as had not keen known from the creation of the world; and yet greater things were
shown him, and done by him, particularly the work of redemption, a work which angels
and men were unequal to, a work which none but the great God and our Saviour could
effect, and is truly called the great salvation; the work of grace upon the heart is a great
work, and requires the exceeding greatness of the divine power, and which is exerted in
the beginning, carrying on, and finishing that work; and for all which the Lord is to be
praised: and the rather since they are such as are
sought out of all them that have pleasure therein; or "sought out because of all
the pleasures of them, or that are in them" (f), which comes to much the same sense:
there is a pleasure in the contemplation of the works of nature and providence; to behold
the power, wisdom, and goodness of God in them, and his care over all his creatures;
and particularly how he makes all things to work together for the good of his people; and
especially it is delightful to observe the works of grace, how the glory of all the divine
perfections is displayed in them; angels themselves take pleasure in looking into them:
now these are sought and found out by those who delight in them; the works of creation
are to be sought and found in the book of nature, the works of providence in the book of
experience, and the works of grace in the book of God; and indeed all of them are
recorded there, which are searched with pleasure by those that are inquisitive after
them.
HENRY 2-5, "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
17

18. 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.
JAMISON, "His works, that is, of providence and grace are
sought — or, carefully studied, by all desiring to know them.
CALVIN, "2The works of Jehovah are great He now proceeds to inform us that
there are abundant materials for praising God, supplied by his works, to which at
present he makes only a general reference, and which he, subsequently, defines
more explicitly in relation to the government of the Church. The magnitude of
God’s works is a subject which, generally, eludes the observation of men, and,
therefore, few of them are acquainted with it. This ignorance the prophet ascribes to
18

19. the indifference and ingratitude of men, comparatively few of whom condescend to
notice the great wisdom, goodness, justice, and power, which shine forth in these
works. Expositors are divided in their sentiments about the second clause of the
verse. Some translate it, sought out for all their delights; and, indeed, the Hebrew
term ‫,חפף‬ chaphets, signifies good pleasure; but as this is too harsh an interpretation
of the word, it is better to understand it as an adjective, expressing the idea of loving
or desiring. As to the participle, sought out, which, according to the Hebrew verb,
‫,דרש‬ darash, properly denotes, to search with diligence, we yet find that the works of
Jehovah are, in this place, called ‫,דרושים‬ derushim, that is, perceived or found out.
Hence, in Isaiah 65:1, it is said, “I was found of them who sought, me not.” I must,
however, not lose sight of the prophet’s design, namely, that in consequence of so
few applying themselves to the study of the works of God, he teaches us that that is
the reason why so many are blind amidst a flood of light; for, when he says that the
excellency of the works of God is known to all who desire it, he means that none are
ignorant of it, except such as are wilfully blind, or rather, malignantly and
contemptuously quench the light which is offered to them. We must, however,
attend to the means which we possess for arriving at the knowledge of these words
because we know, that as long as the faithful are on earth, their understandings are
dull and weak, so that they cannot penetrate the mysteries, or comprehend the
height of the works of God. But, incomprehensible as is the immensity of the
wisdom, equity, justice, power, and mercy of God, in his works, the faithful
nevertheless acquire as much knowledge of these as qualifies them for manifesting
the glory of God; only it becomes us to begin the study of his works with reverence,
that we may take delight in them, contemptible though they be in the estimation of
the reprobate, who treat them with impious scorn. The LXX. having rendered it,
sought out in all his wills, Augustine has therefore taken occasion, with philosophic
finesse, to ask, How can there be, or, at least, appear to be, a plurality of wills in
God? And it is indeed a pleasing consideration, that though God manifest his will in
his law, nevertheless there is another secret purpose by which he is guided in the
wonderful management of human affairs. This doctrine, however, is, foreign to the
exposition of this passage.
SPURGEON, "Ver. 2. The works of the LORD are great. In design, in size, in
number, in excellence, all the works of the Lord are great. Even the little things of
God are great. In some point of view or other each one of the productions of his
power, or the deeds of his wisdom, will appear to be great to the wise in heart.
Sought out of all them that have pleasure therein. Those who love their Maker
delight in his handiwork, they perceive that there is more in them than appears
upon the surface, and therefore they bend their minds to study and understand
them. The devout naturalist ransacks nature, the earnest student of history pries
into hidden facts and dark stories, and the man of God digs into the mines of
Scripture, and hoards up each grain of its golden truth. God's works are worthy of
our researches, they yield us instruction and pleasure wonderfully blended, and
they grow upon, appearing to be far greater, after investigation than before. Men's
works are noble from a distance; God's works are great when sought out. Delitzsch
19

20. reads the passage, "Worthy of being sought after in all their purposes, "and this
also is a grand truth, for the end and design which God hath in all that he makes or
does is equally admirable with the work itself. The hidden wisdom of God is the
most marvellous part of his works, and hence those who do not look below the
surface miss the best part of what he would teach us. Because the works are great
they cannot be seen all at once, but must be looked into with care, and this seeking
out is of essential service to us by educating our faculties, and strengthening our
spiritual eye gradually to bear the light of the divine glory. It is well for us that all
things cannot be seen at a glance, for the search into their mysteries is as useful to us
as the knowledge which we thereby attain. The history of the Lord's dealings with
his people is especially a fit subject for the meditation of reverent minds who find
therein a sweet solace, and a never failing source of delight.
EXPLANATORY NOTES AND QUAINT SAYINGS.
Ver. 2. The works of the LORD are great. Their greatness is known from
comparison with the works and powers of men, which, verily, die and perish
quickly. We should, therefore, admire, fear, confide, obey. —Martin Geier.
Ver. 2. The works of the LORD are great, etc. Their greatness is equally manifest
when we turn from the immensity to the variety of his works...How great are the
works of him who gives to every plant its leaf and flower and fruit; to every animal
its faculties and functions; to every man his understanding, affections, and will.
What an accumulative idea of the magnitude of his works do we gather from the
innumerable multitudes and endless diversities of being called into existence by his
powers. —Samuel Summers, 1837.
Ver. 2. The works of the LORD are great. The workman who never makes a small
article, an inferior article, but makes all his articles both great and valuable,
deserves much praise; and any one that will study God's works, which we think so
little of by reason of their being so constantly before us, cannot fail to behold God's
infinite power and wisdom in every one of them, even though he cannot comprehend
them. —Robert Bellarmine.
Ver. 2. Great. The word lwdg (gadol) great, has in the Hebrew so extensive a range
of meaning, that in the English there is no single substitute expressive enough to
take its place. It denotes greatness and augmentation of various kinds. In this
passage the works of Jehovah are described as greatly "magnified or augmented" in
their influences and effects on the minds of men who behold them. The greatness
ascribed to these works, is a greatness in number, in character, in dignity, in beauty,
in variety, in riches. —Benjamin Weiss.
Ver. 2,4. Great...sought out. Remembered. The works of Jehovah surpass the reach
of human discovery, but are yet searched and explored with delight by all the
members of his church; for, if they are too great to be understood, they are also too
great to be forgotten. —Edward Garrard Marsh.
20

21. Ver. 2. Sought out. To see God in his creatures, and to love him and converse with
him, was the employment of man in his upright state. This is so far from ceasing to
be our duty, that it is the work of Christ, by faith, to bring us back to it; and
therefore the most holy men are the most excellent students of God's works; and
none but the holy can rightly study or know them. Your studies of physics and other
sciences are not worth a rush, if it be not God by them that you seek after. To see
and admire, to reverence and adore, to love and delight in God appearing to us in
his works, and purposely to peruse them for the knowledge of God; this is the true
and only philosophy, and the contrary is mere foolery, and so called again and again
by God himself. —Richard Baxter, 1615-1691.
Ver. 2. It does not follow, that because the study of nature is now of itself an
insufficient guide to the knowledge of the Creator and the enjoyment of eternal
felicity, such studies are either to be thrown aside, or considered as of no importance
in a religious point of view. To overlook the astonishing scene of the universe, or to
view it with indifference, is virtually to "disregard the works of Jehovah, and to
refuse to consider the operations of his hands." It is a violation of Christian duty,
and implies a reflection on the character of the Deity, for any one to imagine that he
has nothing to do with God considered as manifested in the immensity of his works;
for his word is pointed and explicit in directing the mind to such contemplations.
"Hearken unto this, stand still, and consider the wonderful works of God." "Lift up
thine eye on high, and behold who hath created these orbs." "Remember that thou
magnify his works which men behold." "Great and marvellous are thy works, Lord
God Almighty! Thy saints shall speak of the glory of thy kingdom and talk of thy
power, to make known to the sons of men the mighty operations and the glorious
majesty of thy kingdom." —Thomas Dick (1772) in "The Sidereal Heavens."
Ver. 2. Sought out of all them that have pleasure therein. This is a true
characteristic of the upright and pious. The works of God are said to be "sought out
of them, "when they regard them, call them to mind, and carefully, taking them one
by one, investigate them; and at the same time explain them to others, and recount
them: all which is included in the verb vrd; for that verb, properly is trivit (to rub,
beat, or bray) hence by thrashing and grinding he has investigated perfectly, and
has rubbed out the kernel of it for the use and profit of another: whence it is used
for concionari, etc. —Hermann Venema.
Ver. 2. Sought out, ...have pleasure therein. Philosophy seeks truth, Theology finds
it, but Religion possesses it. Human things must be known to be loved, but divine
things must be loved to be known. —Blaise Pascal, 1623-1662.
Ver. 2-4. Sought out... The LORD is gracious and full of compassion. This is the
grand discovery of all the searching, and therein lies the glory that is the conclusion
of all. As in searching into any experiments in nature, there is an infinite pleasure
that accompanies such a study to them that are addicted thereunto; so to him that
hath pleasure in the works of God, and is addicted to spy out his kindness in them,
21

22. there is nothing so pleasant as the discovery of new circumstances of mercy that
render his work glorious and honourable. Get, therefore, skill in his dealings with
thee, and study thy friend's carriage to thee. It is the end why he raised thee up, and
admitted thee into friendship with him, to show his art of love and friendship to
thee; to show, in a word, how well he could love thee. —Thomas Goodwin.
is addicted to spy out his kindness in them, there is nothing so pleasant as the
discovery of new circumstances of mercy that render his work glorious and
honourable. Get, therefore, skill in his dealings with thee, and study thy friend's
carriage to thee. It is the end why he raised thee up, and admitted thee into
friendship with him, to show his art of love and friendship to thee; to show, in a
word, how well he could love thee. —Thomas Goodwin.
COKE, "Psalms 111:2. Sought out of all them that have pleasure therein— Studied,
or inquired into by all those who have pleasure therein. Houbigant and Green.
Mudge renders it, Exquisitely contrived for all their purposes. This is a reflection,
says he, arising from a view of the divine wisdom, which unerringly directs all its
doings to their proper ends. This appeared by God's whole miraculous dealing with
the Jewish nation, which at length safely instated them in the promised land.
ELLICOTT, "(2) Sought out—i.e., they are the object of meditation and enquiry.
(See Note, Psalms 105:4.) The psalmist was no doubt thinking of historical proofs of
Jehovah’s goodness to the chosen race, but his words are capable of a wide range.
The best illustration of them may be found in the writings in which Mr. Ruskin
warns this generation against the danger of insensibility to natural beauty.
WHEDON, " 2. Works of the Lord—This is the theme of the psalm, and might
include all God’s works in nature, providence, moral government, and redemption;
but the psalm celebrates specially his moral acts in government and redemption,
particularly that wonderful chain of providences by which his people had been
saved and his covenant confirmed.
Sought out— Diligently studied, searched into; and which are, by implication,
excellent and satisfying to the earnest inquirer who is attracted by their merit and
takes delight in their teachings: but they must be studied not only for doctrine and
history, but for practical living.
PULPIT, "Psa_111:2
The works of the Lord are great. Not his material works, but the doings of his
providence (see Psa_111:3-9). Sought out of all them that have pleasure therein.
Searched into and carefully studied by all who take an interest in such things. Derushim,
"objects of study," is etymologically connected with madrasa, a college, a "place of study
and research."
22

23. SIMEON, "THE GREAT WORK OF REDEMPTION
Psalms 111:2. The works of the Lord are great, sought out of all them that have
pleasure therein.
THIS psalm is one of those appointed by our Church for Easter Day: for which it is
sufficiently appropriate, in that it celebrates that redemption of God’s people from
Egypt, which was typical of the redemption wrought out for us by Christ upon the
cross, and perfected by his resurrection from the dead. The structure of it is very
peculiar. Every sentence begins with the different letters of the Hebrew alphabet in
their order; the eight first verses consisting each of two sentences, and the two last of
three sentences. This artificial mode of writing it seems to have been with a view to
its being more easily remembered. The first word of it, “Hallelujah,” was, in fact, no
part of the psalm itself, but only the title of it; and it shews us with what disposition
of mind the subject should be contemplated, and with what feelings it was recorded.
O that our souls might rise to the occasion, whilst we consider,
I. The greatness of God’s works!
Great indeed they were, even the deliverances accomplished for Israel in Egypt.
Who can read of all the plagues with which that land was visited; or of the
destruction of Pharaoh and all his host in the Red Sea; or of the wonders wrought
for Israel in the wilderness; or of their final establishment in the land of Canaan;
and not exclaim, “Great and marvellous are thy works, Lord God Almighty!” But,
however much we may be disposed, in imitation of David in this psalm, to admire
the perfections of God as illustrated in that stupendous work, we are called to the
consideration of infinitely greater works, of which the deliverance from Egypt was
but a type and shadow. Yes: in the redemption of the world we do indeed behold the
perfections of our God shining forth, as it were, in meridian splendour. That was a
work beyond all parallel and all conception great,
1. In wisdom and power—
[When Moses saw what God had wrought for the people of Israel at the Red Sea, he
sang, “Who is like unto thee, O Lord, among the gods? Who is like unto thee,
glorious in holiness, fearful in praises, doing wonders [Note: Exodus 15:11.]?” But
St. Paul speaks of our blessed Lord as concentrating in himself all that is great and
glorious, and as being, as it were in the abstract, “The wisdom of God, and the
power of God [Note: 1 Corinthians 1:24.].” O what unsearchable depths of wisdom
were contained in that mystery, the substitution of God’s only dear Son in the place
of sinners; whereby the sins of the whole world are expiated, and the kingdom of
heaven opened to millions, who, without such a Saviour, must have inherited the
blackness of darkness for ever! — — — Nor was the power that effected our
redemption less manifest, in forming the human nature of our Lord in the womb of
a pure Virgin, free from all the taint of our original corruption; and enabling that
body, so wonderfully formed, to bear the curse due to our iniquities, and to work
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24. out a righteousness adequate to the wants, and sufficient for the necessities, of a
ruined world. View the triumphs of Jesus in the wilderness, and in the garden, and
on the cross; in all of which “he spoiled the principalities and powers of hell:” view
them also in his resurrection, and ascension, and in the operations of the Holy
Spirit, whom he sent from heaven to complete the wonders of his grace: view these
things, and say, whether “his work be not indeed honourable and glorious [Note:
ver. 3.],” the very summit of wisdom, and the perfection of power.]
2. In goodness and mercy—
[So conspicuous were these perfections in the deliverance of Israel from Egypt, that
David could behold, as it were, nothing else. In a psalm where he specifies a great
variety of particulars relating to it, he repeats no less than twenty-six times in as
many verses, “His mercy endureth for ever [Note: Psalms 136.].” But what shall we
say of his goodness and mercy to us in Christ Jesus? Eternity will be too short to
enumerate the instances wherein these perfections are displayed, and to make such
acknowledgments as this exhibition of them calls for at our hands. The manna from
heaven, and the water from the rock, were but faint images of what we receive in
and from the Lord Jesus Christ. O what supplies of grace, what rich
communications of his blessed Spirit, does he impart to us from day to day! — — —
And what forbearance does he exercise towards us! — — — Well indeed may we
say with David, that “goodness and mercy have followed us all our days.”]
3. In righteousness and truth—
[In the whole dispensation, whether towards the Lord Jesus Christ himself, as our
representative, or towards us whom he has redeemed, there has not been one single
act which was not an act of justice, and an accomplishment of some preexisting
declaration. Were our iniquities laid on the Lord Jesus, and punished in him? Was
he, after having expiated those sins, exalted to glory, and seated on the right hand of
the Majesty on high? All, as David speaks, “was verity and judgment [Note: ver.
7.].” In like manner, if we are pardoned, and raised to a participation of his glory,
“mercy and truth meet together, and righteousness and peace kiss each other [Note:
Psalms 85:10.].” Every threatening denounced against sin has been executed in the
person of Christ; and every thing promised to Christ, or to us, is fulfilled, when for
Christ’s sake we are restored to God’s favour, and made heirs of his
inheritance — — —]
Agreeable to this character of God’s works is,
II. The respect paid to them by every true Christian.
The Christian is fitly represented as one “who has pleasure in these works”—
[The generality of mankind have, alas! no pleasure in these works, but rather put
away the remembrance of them with abhorrence — — — But not so the Christian:
24

25. he regards them with far different sensations. He indeed is not insensible to
pleasures of other kinds, provided they be such as may be enjoyed with a good
conscience towards God. He may, as a scholar and philosopher, feel delight in
intellectual pursuits; and he may, as a member of society, find pleasure in the
intercourse of friendship, or the enjoyment of domestic comforts. But, though he
lose not his taste for such pleasures, his delight in them is altogether subordinated to
higher and more spiritual enjoyments. Whatever he once accounted gain, is now
esteemed by him comparatively as dross and dung [Note: Philippians
3:7-8.] — — — The wonders of redeeming love are on earth, as they will be in
heaven, his constant solace, and his song.]
By him they “are sought out” with care and diligence—
[With a view to a more enlarged knowledge of these works, he reads the Holy
Scriptures, searching into them as for hid treasures — — — He attends carefully on
the ministry of the word, that he may both obtain a further insight into the Gospel,
and have a richer experience of it in his soul — — — By constant meditation also,
and by fervent prayer, he dives deeper and deeper into the great mysteries of
godliness; musing, as it were, day and night, and crying mightily to God, “Open
thou mine eyes, that I may behold wondrous things out of thy law!” Never does he
imagine that he has yet attained. The more enlarged his views become, the more he
sees, that he knows nothing yet as he ought to know: and he looks forward with
proportionable earnestness to the eternal world, where the veil shall be taken from
before his eyes, and he “will see as he is seen,” and “know even as he is known.”]
Address—
1. Seek yet more and more this most desirable of all knowledge—
[See with what persevering diligence the philosopher prosecutes the attainment of
science — — — And will not ye, for the acquiring of knowledge wherein eternal life
consists, and “which the angels themselves desire to look into?” — — —]
2. Endeavour more and more to make a suitable improvement of it—
[“Hallelujah” stands as the introduction to the contemplations of David. Let all your
contemplations lead to, and terminate in, a similar acclamation. Such will be the
result of all the knowledge which we shall possess in heaven — — — and such
should be our improvement of all that we attain on earth — — —]
Verse 10
DISCOURSE: 686
THE FEAR OF THE LORD
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26. Psalms 111:10. The fear of the Lord is the beginning of wisdom: a good
understanding have all they that do his commandments: His praise endureth for
ever.
OF all attainments that are made by man, wisdom is confessedly the highest: and
well does it deserve the highest place in our esteem, because it elevates and ennobles
him in whom it is found. This is true even of human wisdom: how much more, then,
of that which is divine! But where shall divine wisdom be found? or who can ever
estimate it aright, when found? These are questions propounded by holy Job; and
they deserve our most attentive consideration. “Where,” says he, “shall wisdom be
found? and where is the place of understanding? Man knoweth not the price
thereof; neither is it found in the land of the living. The depth saith, It is not in me:
and the sea saith, It is not in me. It cannot be gotten for gold, neither shall silver be
weighed for the price thereof. It cannot be valued with the gold of Ophir, with the
precious onyx and the sapphire. The gold and the crystal cannot equal it: and the
exchange of it shall not be for jewels of fine gold. No mention shall be made of coral
or of pearls: for the price of wisdom is above rubies. The topaz of Ethiopia shall not
equal it; neither shall it be valued with pure gold [Note: Job 28:12-19.].” Having
stated all this, he again asks the question, “Whence then cometh wisdom? and where
is the place of understanding?” He then answers, that it is hid from the eyes of all
living: that God alone understandeth it: and that he hath declared where and what
it is: “Unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart
from evil is understanding [Note: Job 28:20-21; Job 28:24; Job 28:27-28.].” Now,
rich and determinate as this passage is, it does not equal the declaration of David,
who says, “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.” Here he not
only identifies the fear of the Lord with wisdom, but carries on the comparison from
the beginning to the end, from the first formation of them in the soul to their final
completion in glory.
To enter fully into his meaning, we shall consider the fear of the Lord,
I. As existing in the soul—
“Man is born like a wild ass’s colt,” and is as destitute of true wisdom as he. “The
fear of the Lord is the very beginning of wisdom;” and then only does wisdom exist
in the soul, when the fear of the Lord is implanted in it. But,
What do we understand by the fear of the Lord?
[This needs not to be stated at any length, because a very few words will suffice to
explain it. The fear of the Lord is here put for true religion; even for such religion as
manifests itself by a deep humiliation before God, a simple affiance in the Lord
Jesus Christ, and an unreserved obedience to his will. This is well understood
amongst you, and therefore needs not to be insisted on. You all know that it does not
consist in a mere assent to Christianity as true, or a profession of it as the only true
26

27. system: you are fully aware that there is comprehended in it a real surrender of
ourselves to God as his redeemed people.]
This, when existing in the soul, is true wisdom—
[There is no true wisdom where this fear is not; for without this fear, a man views
nothing aright, and does nothing aright. Earthly things have in his eyes an
importance which does not properly belong to them — — — and heavenly things
are in no respect appreciated according to their real worth — — — But when “God
has put his fear into our hearts,” our misconceptions are removed, and our mistakes
rectified. Sin is no longer that light and venial evil which we before supposed it to
be; nor is salvation judged to be of so small consequence, that we can any longer
neglect it. The salvation of the soul becomes from that moment the one thing
needful; and all the concerns of time are swallowed up in those of eternity — — —
This may be accounted folly: yea, it is so accounted by an ignorant and ungodly
world: but God declares it to be wisdom; and such it will prove itself to be in the
issue — — —]
But trace it,
II. As operating in the life—
In all its bearings, and in all its operations, the fear of the Lord approves itself to be
true wisdom. Mark it as operating,
1. In the different ages and relations of life—
[Of whatever age a person be, whether young or old, the fear of the Lord will dictate
to him such a deportment as befits him. And in every relation of life it will exalt his
character. Husband or wife, parent or child, master or servant, magistrate or
subject, all will know their place; all will fulfil their duties; all will execute their
respective offices with care. In nothing will the operation of this principle more
clearly appear, than in stimulating every one to discharge with diligence and
propriety the duties of his own peculiar calling — — —]
2. In the different circumstances in which it may be placed—
[Are we in prosperity? this will keep us humble, and watchful against the
temptations to which prosperity will expose us. Are we in adversity of any kind? this
will support us from fainting and murmuring, on the one hand; and from a
contemptuous apathy on the other. It will cause us to acknowledge a divine agency
in every thing that occurs: and to make such an improvement of it, as that God may
be glorified in all.
Of course, I must not be understood to say that the fear of the Lord will enlarge a
man’s intellectual powers, any more than it will increase his bodily stature; at least,
27

28. not to such a degree as to divest a man of his natural weakness. A man who is of
slender capacity will continue so; and he will be liable to misapprehensions as
arising out of that circumstance. A person of a weak mind will betray that weakness
in any thing that may engage his attention: and, if it betray itself in his religious
deportment, it will be very unjust to ascribe that to religion which proceeds only
from his own imbecility, and would equally shew itself in any other occupation or
pursuit. But this I will say, that this divine principle will go far to direct him, where
his judgment, not so regulated, would err: and that, consequently, he will on the
whole excel in wisdom those whose capacity and attainments are in other respects
on a level with his own. I will further say, that, in proportion as he advances in true
piety, his profiting in wisdom also will appear unto all.]
Let us view this principle yet further,
III. As completed in a better world—
The applause which ungodly men gain from their blind companions is of very short
continuance. But that which piety secures will endure for ever.
The man who fears the Lord is not without applause in this world—
[What if he be derided by some? it is only by those who know not what true wisdom
is: and who, if they acted in reference to earthly things as they do in relation to their
heavenly concerns, would themselves be regarded by all mankind as fools and idiots.
By every man whose good opinion is worth having, the godly man is loved and
honoured — — — yea, and God himself also honours him with the richest
manifestations of his presence and love — — —]
And how is he honoured in the eternal world!—
[Thither the angels of God bear him on their wings, exulting in the office assigned to
them of ministering unto him. And no sooner is he arrived at the portals of heaven,
than he is welcomed by God himself, who, in the presence of all the heavenly host,
addresses him, “Well done, good and faithful servant, enter thou into the joy of thy
Lord.” Behold the crown prepared for him! the throne also made ready for his
reception! Behold the kingdom awarded to him as his inheritance, of which he takes
possession as an “heir of God, and joint-heir with Christ!” Yes, truly, this is his
praise; and will be so when they who here despised him shall “awake to shame and
everlasting contempt.” “This praise, too, endureth for ever.” Whilst his once
contemptuous enemies are “weeping and wailing and gnashing their teeth” in hell,
he will be in the full enjoyment of glory and honour and immortality, in the bosom
of his God.]
Address—
1. Those who despise religion—
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29. [Whence is it that ye despise it? Your contempt of it is altogether founded on your
own ignorance and wickedness. “Satan has blinded your eyes,” and hardened your
hearts, and is “leading you captive at his will.” And how long, think you, will you
retain your present opinions? If God Almighty ever have mercy on your soul, your
eyes will be opened to see your folly and impiety: but, if this mercy never be
vouchsafed to you, not a minute will intervene between your departure hence and a
total change of your views. You will then be perfectly like-minded with those whom
you now despise: but who can express the regret which you will then feel at the
review of your conduct? But then your regrets will be in vain: your day of grace will
have for ever passed away; and you will for ever reap the bitter fruits of your
wickedness — — —]
2. Those who are afraid of confessing Christ by reason of the contempt which they
shall thereby encounter—
[It was not thus that your Saviour dealt with you. He knew to what shame and
ignominy he should be exposed for you; and yet, “for the joy of saving your souls, he
endured the cross and despised the shame, and is now set down at the right hand of
the throne of God.” The same blessed issue is reserved for you also, if you approve
yourselves faithful unto him: “If you deny him, he will deny you:” but, if you submit
willingly to “suffer with him, you shall also be glorified together [Note: Romans 8:17
and 2 Timothy 2:12.].” Regard not, then, the scoffs of an ungodly world; but
“rejoice rather that you are counted worthy to endure them.” But, after all, what is
it that you are afraid of? an unkind look? an opprobrious name? or the finger of
scorn? Truly you have but little pretence to wisdom, if by such things as these you
can be deterred from confessing Him who lived and died for you.]
3. Those who by reason of indiscretion “give occasion to the adversary to speak
reproachfully”—
[It is greatly to be lamented that all who profess godliness do not act so wisely as
they ought. There are many who, by the extravagance of their notions, or the
absurdity of their deportment, cause religion itself to be reproached, and “the way
of truth to be evil spoken of.” But I must declare to all such professors, that they
incur a fearful responsibility before God; and that for every one who falls over the
stumbling-blocks which are thus laid in his way, they must give account in the day
of judgment. See to it then, Brethren, that ye “walk in wisdom towards those that
are without;” and that instead of giving occasion of offence by any unwise conduct
on your part, ye “put to silence the ignorance of foolish men by your well-doing.”
Never forget that wisdom is identified with religion. It admits of nothing that is
foolish or extravagant in any respect. Prudence, sobriety, soundness of judgment,
and true discretion, are inseparable from it: and if we would adorn our profession,
or be accepted of our God, we must “walk wisely before him in a perfect way [Note:
Psalms 101:2.].”]
29

30. 3 Glorious and majestic are his deeds,
and his righteousness endures forever.
BARNES, "His work is honorable and glorious - literally, “Honour and glory is
his work;” that is, All that he does is honorable and glorious. The language would cover
all that God does in the works of creation, providence, and redemption. There is honor -
there is majesty - in “everything” that he does.
And his righteousness endureth for ever - That is, It will be found in all the
investigations of his works, that he is unchangeably righteous or just. All that he has
done, or that he now does, goes to demonstrate this. There are doings of people - even of
good people - which will not bear investigation; but there are no such acts of God. There
are things that people do which excite admiration only when there is no investigation in
regard to them; but the works of God are admired the more, the more they are studied.
There are things which appear beautiful, or appear sweet only when they are not shaken;
a collection of perfumes will give out sweets the more it is stirred.
CLARKE, "His work is honorable, etc. - He has done nothing in nature or grace
that does not redound to his own honor and glory; and because all is done in
righteousness, it endureth for ever.
GILL, "His work is honourable and glorious,.... Or "honour and glory" (g) itself;
there is nothing mean and trifling done by him; nothing unworthy of him in nature,
providence, and grace; every work of his serves to display his glory, and set off the
greatness of his majesty; the heavens and the earth are full of his glory; and he does all
things well and wisely in the government of the world; and whatever he does in a way of
grace is for the glory of it, and tends to make his people honourable and glorious, as well
as manifests his own glory, and makes for the honour of his own name.
And his righteousness endureth for ever; his justice and holiness, which appear in
all his ways and works; for there is no unrighteousness in anything done by him, just and
true are all his ways; there is a constant tenor of righteousness in them all; his
faithfulness in fulfilling every word of promise, in making his words good by his works,
is to be seen in all generations; and true evangelical righteousness, the righteousness of
Christ, which is so considerable a branch of the work of redemption and salvation, is an
everlasting one; it can never be abolished, it will answer for the saints in a time to come.
30

31. JAMISON 3-4, "honourable and glorious — literally, “honor and majesty,” which
illustrate His glorious perfections.
righteousness — (Psa_7:17; Psa_31:1), which He has made memorable by wonders
of love and mercy, in supplying the wants of His people according to covenant
engagements.
CALVIN, "3His work is beautiful Others render it splendor. The meaning of the
clause is this, That every act of God is replete with glorious majesty. In the following
part of the verse he specifies more clearly in what this beauty and magnificence
consist, by stating that the justice of God is everywhere conspicuous. It is not the
design of God to furnish us with such a display of his power and sovereignty in his
works, as might only fill our minds with terror, but he also gives us a display of his
justice in a manner so inviting as to captivate our hearts. This commendation of the
works and ways of God is introduced in opposition to the clamor and calumny of
the ungodly, by which they impiously endeavor, to the utmost extent of their power,
to disfigure and deface the glory of the works of God. In the next verse, he more
especially extols the wonderful works in which God has principally set forth his
power. To cause his marvellous works to be remembered, is equivalent to the doing
of works worthy of being remembered, or the renown of which shall continue for
ever. (338) And having above called upon us to contemplate his justice, now, in like
manner, and almost in like terms, he celebrates the grace and mercy of God,
principally in relation to his works, because that justice which he displays in the
preservation and protection of his people, issues from the source of his unmerited
favor which he bears towards them.
SPURGEON, "Ver. 3. His work is honourable and glorious. His one special work,
the salvation of his people, is here mentioned as distinguished from his many other
works. This reflects honour and glory upon him. It is deservedly the theme of the
highest praise, and compels those who understand it and experience it to ascribe all
honour and glory unto the Lord. Its conception, its sure foundations, its gracious
purpose, its wise arrangements, its gift of Jesus as Redeemer, its application of
redemption by the Holy Ghost in regeneration and sanctification, and all else which
make up the one glorious whole, all redound to the infinite honour of Him who
contrived and carried out so astounding a method of salvation. No other work can
be compared with it: it honours both the Saviour and the saved, and while it brings
glory to God it also brings us to glory. There is none like the God of Jeshurun, and
there is no salvation like that which he has wrought for his people.
And his righteousness endureth for ever. In the work of grace righteousness is not
forgotten, nor deprived of its glory; rather, it is honoured in the eyes of the
intelligent universe. The bearing of guilt by our great Substitute proved that not
even to effect the purposes of his grace would the Lord forget his righteousness; no
future strain upon his justice can ever be equal to that which it has already
sustained in the bruising of his dear Son; it must henceforth assuredly endure for
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32. ever. Moreover, the righteousness of God in the whole plan can never now be
suspected of failure, for all that it requires is already performed, its demands are
satisfied by the double deed of our Lord in enduring the vengeance due, and in
rendering perfect obedience to the law. Caprice does not enter into the government
of the Lord, the rectitude of it is and must for ever be beyond all question. In no
single deed of God can unrighteousness be found, nor shall there ever be: this is the
very glory of his work, and even its adversaries cannot gainsay it. Let believers,
therefore, praise him evermore, and never blush to speak of that work which is so
honourable and glorious.
EXPLANATORY NOTES AND QUAINT SAYINGS.
Ver. 3. His work is honourable and glorious. The first thing that we notice is, that
whereas the preceding verse spoke of the Lord's "works" in the plural number, this
speaks of his "work" in the singular number; it would seem as if the psalmist, from
the contemplation of the works of the Lord in general, was, as it were, irresistibly
drawn away to the study of one work in particular; his mind and whole attention, so
to speak, absorbed in that one work: a work so preeminently glorious and divine,
that it eclipses, at least in his eyes, all the other works, although he has just said of
them that they are great, and sought out of all them that have pleasure therein.
"The works of the Lord are great. His work is honourable and glorious." My next
remark is, that the words used in the original are different, and as the former more
strictly signifies makings, or things made, so the word in this verse more properly
imports a doing or a thing done, and this, perhaps, is not without its significance. It
leads me to the inference, that from the contemplation of the great works of
creation, God's makings, wonderful, and interesting, and useful as they are, the
spiritual mind of God's servant rapidly passes to some greater deed which the Lord
hath done, some more marvellous act which he has accomplished, and which he
designates as an honourable and a glorious deed. Now, since I consider that he
spoke before of Christ, as the visible and immediate agent in creation, without
whom was not anything made that was made, can we hesitate long as to this greater
work, the rather as to it is immediately subjoined the suggestive sentence, And his
righteousness endureth for ever. Is not this doing, the making an end of sin, and the
bringing in of an everlasting righteousness? Is it not the great mystery, in which, as
in creation, though the Eternal Father is the Fountain source, the Original
Contriver, He, the coeternal Son, is the Doer, the Worker? Is it not, in short,
salvation, the all absorbing subject of God's people's wonder, love, and praise? —
James H. Vidal, in "Jesus, God and Man, "1863.
BENSON, "Verse 3-4
Psalms 111:3-4. His work — Either all his works, or that eminent branch of them,
his providence toward his people, as is expressed afterward; is honourable and
glorious — Becoming the Divine Majesty, and bringing glory to him from all that
observe and consider it. And his righteousness — His justice or faithfulness in
performing his word; endureth for ever —
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33. Hath always been, and will still be, evident to his people in all generations, and in all
conditions, even when he afflicts them, and seems to deal most severely, and to
break his promise with them. He hath made his wonderful works to be
remembered — Either, 1st, By those memorials which he hath left of them in his
word; or, rather, 2d, By their own wonderful nature, and their lasting effects, and
the benefits flowing from them, which are such as cannot easily be forgotten. The
Lord is full of compassion — Toward his people, as appears from his works and
conduct toward us, in sparing, pardoning, restoring, and preserving us, when we
deserved to be utterly destroyed.
COKE, "Psalms 111:3. His work is honourable and glorious— This and the
following verses seem to refer to those glorious manifestations of God's power in
Egypt; to the passover, which was a gracious memorial of his favour to his people
when he slew the Egyptians; to his miraculous provision for them in the wilderness,
and to his settling them in their inheritance in Canaan.
WHEDON, " 3. Honourable and glorious—Two words of nearly the same import,
often occurring together and applied to God and to kings, as Psalms 21:5; Psalms
45:3; Psalms 96:6; Psalms 104:1, where they express whatever is excellent in quality
or grand in appearance, associated with royal dignity. The works of God rank with
his own eternal nature, and fitly show forth his character and will, and man’s only
path to honour, immortality, and eternal life. Psalms 19; Psalms 145:10
MACLAREN, "GOD AND THE GODLY
Psalms 111:3; Psalms 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.
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34. 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.’
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