Psalms 111 commentary

—The psalmist resolves to praise God himself. Our exhortations and our examples should agree together. He recommends the works of the Lord, as the proper subject, when we are praising him; and the dealings of his providence toward the world, the church, and particular persons. All the works of the Lord are spoken of as one, it is his work; so admirably do all the dispensations of his providence centre in one design. The works of God, humbly and diligently sought into, shall all be found just and holy. God's pardoning sin is the most wonderful of all his works, and ought to be remembered to his glory. He will ever be mindful of his covenant; he has ever been so, and he ever will be so. His works of providence were done according to the truth of the Divine promises and prophecies, and so were verity, or truth; and by him who has a right to dispose of the earth as he pleases, and so are judgment, or righteous: and this holds good of the work of grace upon the heart of man, verses 7, 8. All God's commandments are sure; all have been fulfilled by Christ, and remain with him for a rule of walk and conversation to us. He sent redemption unto his people, out of Egypt at first, and often afterwards; and these were typical of the great redemption, which in the fulness of time was to be wrought out by the Lord Jesus. Here his everlasting righteousness shines forth in union with his boundless mercy. No man is wise who does not fear the Lord; no man acts wisely except as influenced by that fear. This fear will lead to repentance, to faith in Christ, to watchfulness and obedience. Such persons are of a good understanding, however poor, unlearned, or despised.

PSALM 111 This and the subsequent psalms, to the 119th, are supposed to have been sung by the Jews at the celebration of the Passover; and the subject-matter of them was peculiarly adapted to such a purpose. “From the 111th to the 118th psalm, inclusive,” says Jebb, in his recent work on the Psalms, “we find very interesting marks of a ceremonial which, tradition asserts, was observed by the Jews at the eating of the Passover, namely, the singing of the Gospel Hallel — that hymn, in all likelihood, which our blessed Lord sang with his disciples after the Last Supper. Dr Lightfoot informs us that there is considerable discrepancy of opinion among the Jews as to what psalms constituted the Greater Hallel; the various opinions extending or contracting its range from the 113th to the 137th psalm. As usual, these traditions are uncertain and ill defined, and have more respect to the arbitrary dicta of the Rabbins than to the internal evidence of Holy Scripture. Let us now examine this evidence. In the first place, we are to remark, that all the psalms (except the 114th and 118th) which precede the 119th, have Hallelujah (that is, Praise ye the Lord) either prefixed or subjoined, or both, while those which are without this burden are in evident connection; the 119th as evidently beginning a new series. In the absence, then, of any consistent testimony, it seems fair to assume, that this group of psalms formed the Greater Hallel, the sentiment they contain being singularly applicable to the festival, — to the great deliverance from Egypt, which it celebrated, and to the second delivery from Babylon, which so strongly resembled it. According to Dr Lightfoot, the 113th and 114th psalms were sung at one period of the feast, at the second cup; and after the fourth cup, the other psalms, namely, the 115th to the 118th, inclusive; and here the feast ordinarily ended. They thus held the place of grace before or after meat; and this division is very consistent, the latter psalms being more evidently Eucharistical.” — Jebb’s Literal Translation of the Book of Psalms, with Dissertations, volume 2, pages 269-271.

The title to this psalm supplies the place of an argument; and, that others may be induced to engage in the praises of God, the Psalmist points out the manner of doing so by his own example. Then he gives a short account of the manifold benefits which, in olden times, he conferred upon the faithful, and is daily conferring upon them. The psalm is composed in alphabetical order, each verse containing two letters. The first verse begins with a, א aleph, while the letter b, ב beth, is placed at the commencement of the next half of the verse. The last two verses only are not divided into hemistiches; but each of these has three letters. If, however, any one will closely examine the contents, he will find that this has occurred through mistake or inadvertence; for if we make these two verses into three, “These two verses,” says Dr Geddes, “might just as well have made three, and then the whole of both psalms would be regular.” According to Jerome, this is the first psalm that is exactly alphabetical, the rest of this description, which precede it, being only nearly so. the construction of the sentences corresponds very well one with another; and consequently, the transcribers have erred in not attending to the prophet’s distinction.

Psalm 111:1-4

1. Praise ye Jehovah. The Hebrew for Praise ye Jehovah is Hallelujah. This is probably the title, and no part of the psalm itself. The alphabetical construction of the poem seems to confirm this opinion. It is acrostic, and begins with aleph, and each succeeding hemistich commences with the other letters of the alphabet in order; but were Hallelujah, which begins with the fifth letter of the alphabet, answering to our H, the first word of the psalm, that would destroy its perfectly alphabetical character. (א, aleph,) I will praise Jehovah with my whole heart, (ב, beth) In the congregation and assembly of the just. 2. (ג, gimel,) The works of Jehovah are great, (ד, daleth,) Sought out of all who have a desire to them. 3. (ה, he,) His work is beautiful and magnificent: (ו, vau,) And his justice endureth for ever. 4. (ז, zain,) He hath caused his marvellous works to be remembered: (ח, cheth,) Jehovah is compassionate and merciful.

1 I will praise Jehovah The best and most efficient method of inculcating the performance of any duty is to be exemplary; and, accordingly, we find that the prophet, in the present instance, sets himself for an example, to lead others to engage in the celebration of God’s praises. His resolution to praise God consists of two parts; that he would celebrate God’s praises unfeignedly, with all his heart, and that he would do it publicly, in the assembly of the faithful. He very properly begins with heart-praise, because it is much better to praise in secret, and when no one is conscious of it, than to lift up our voice, and shout forth his praises with feigned lips. At the same time, the person who, in secret, pours out his heart in grateful emotions towards God, will also set forth his praises in swelling strains, otherwise God would be deprived of one half of the honor which is due to him. The prophet then determines to praise God with the whole heart, that is, with an upright and honest heart; not that he engages to come up to the full measure of his duty, but he declares that he would not be like the hypocrites, who, coldly and with a double heart, or rather guilefully and perfidiously, employ their lips only in the praises of God. This is a point worthy of notice, lest any should be discouraged, in consequence of not being able to cherish the hope of attaining to that perfection of heart which is so desirable; for however defective our praises may be, they may nevertheless be acceptable to God, provided only we strive unfeignedly to render unto him this act of devotion. We come now to the other part of his resolution, in which he says he would proclaim the praises of God before men; for although the Hebrew term סוד, sod, denotes a private assembly, “Aben Ezra and others think that עדה is put in opposition to סוד, which denotes a more secret assembly; and so the verse, they say, means, in substance, as follows: ‘I will praise the Lord with all my heart, both privately and publicly.’ This, however, I think can scarcely be the sense: it is much more likely that סוד is here employed to express a congregation of Israelites; because the rest of the world was excluded from such assembly, and so far it partook of the character of private or secret. This is the view taken by Luther, whose paraphrase of this verse is as follows: ‘I thank the Lord here in this public assembly, where we (Israelites) meet one another as in private counsel, and where no heathen nor strangers can be present.’” — Phillips. yet I think that, in this passage, he employs two words of synonymous import. At the same time, should any one be inclined to take a more refined view of the passage, he may do so if he please. He says, in the congregation of the just, because the principal object for which holy assemblies are convened, is to afford the worshippers of God an opportunity of presenting to him sacrifices of praise, agreeably to what is stated in Psalm 65:1,

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

PSALM 111

Psa 111:1-10. The Psalmist celebrates God's gracious dealings with His people, of which a summary statement is given.

1. 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).

2. His works, that is, of providence and grace are

sought--or, carefully studied, by all desiring to know them.

3-4. honourable and glorious--literally, "honor and majesty," which illustrate His glorious perfections.

righteousness--(Psa 7:17; 31:1), which He has made memorable by wonders of love and mercy, in supplying the wants of His people according to covenant engagements.

6-8. His power was shown especially in giving them the promised land, and His faithfulness and justice thus displayed are, like His precepts, reliable and of permanent obligation.

9. The deliverance He provided accorded to His established covenant. Thus He manifested Himself in the sum of His perfections (Psa 20:1, 7; 22:3) worthy of reverence.

10. And hence love and fear of such a God is the chief element of true wisdom (compare Pr 1:7; 9:10).

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.

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 Creator, and admire all the operations of his hands.

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.

He hath made his wonderful works - He who seeks them out will never forget them; and every thing of God's framing is done in such a way, as to strike the imagination, interest the senses, and charm and edify the intellect. But the psalmist may here intend principally the works of God in behalf of the Jewish people; and particularly in their deliverance from the Babylonish captivity, which this Psalm is supposed to celebrate.

He hath given meat - טרף tereph, Prey. This may allude to the quails in the wilderness. The word signifies what is taken in hunting - wild beasts, venison, or fowls of any kind; particularly such as were proper for food. It also signifies spoil taken from enemies. And he may also refer to the wondrous manner in which they were fed and supported during their captivity; and by his support he proved that he was mindful of his covenant. He had promised such blessings; he was faithful to his promises.

The power of his works - They have seen that these things did not arrive in the common course of nature, it was not by might nor by power, but by the Spirit of the Lord of hosts they were done. And it required a display of the power of God to give them the heritage of the heathen.

Verity and judgment - His works are verity or truth, because they were wrought for the fulfillment of the promises he made to their fathers. And they were just; for their punishment was in consequence of their infidelities: and the punishment of the Babylonians was only in consequence of their gross iniquities; and in both respects he had proved his work to be according to justice and judgment.

They stand fast for ever - סמוכים semuchim, they are propped up, buttressed, for ever. They can never fail; for God's power supports his works, and his providence preserves the record of what he has done.

He sent redemption - He sent Moses to redeem them out of Egypt; various judges to deliver them out of the hands of their oppressors; Ezra, Nehemiah, and Zerubbabel, to deliver them from Babylon; and the Lord Jesus to redeem a whole lost world from sin, misery, and death.

Holy and reverend is his name - The word reverend comes to us from the Latins, reverendus, and is compounded of re, intensive, and vereor, to be feared; and most or right reverend, reverendissimus, signifies to be greatly feared. These terms are now only titles of ecclesiastical respect, especially in the Protestant ministry; but there was a time in which these were no empty titles. Such was the power of the clergy, that, when they walked not in the fear of the Lord, they caused the people to fear, and they themselves were to be feared; but, when the secular power was added to the spiritual, they were then truly reverendi and reverendissimi, to be feared and greatly to be feared. But reverend is not applied to God in this way; nor does the word נורא nora bear this signification; it rather means terrible: Holy and terrible, or holy and tremendous, is his name. This title belongs not to man; nor does any minister, in assuming the title reverend, assume this. Indeed, the word reverend, as now used, gives us a very imperfect conception of the original term. Holy and tremendous is God's name. He is glorious in holiness, fearful in praises, doing wonders, both in the way of judgment and in the way of mercy.

The fear of the Lord is the beginning of wisdom - The original stands thus: ראשית חכמה יראת יהוה reshith chokmah, yirath Yehovah, The beginning of wisdom is the fear of Jehovah. Wisdom itself begins with this fear; true wisdom has this for its commencement. It is the first ingredient in it, and is an essential part of it. In vain does any man pretend to be wise who does not fear the Lord; and he who fears the Lord departs from evil: he who lives in sin neither fears God, nor is wise.

A good understanding have all they that do his commandments - These last words we add as necessary to make up the sense; but there is no need of this expedient, as the words of the original literally read thus: "The beginning of wisdom is the fear of Jehovah; good discernment to the doers." That is, They who act according to the dictates of wisdom, the commencement of which is the fear of Jehovah, have a sound understanding, discern their duty and their interest, and live to secure their own peace, their neighbour's good, and God's glory.

Sought - Diligently meditated upon.

Work - Either all his works, or that eminent branch of those works, his providence towards his people. Righteousness - His justice or faithfulness in performing his word.

Remembered - By their own nature, and the lasting benefits flowing from them, which are such as cannot easily be forgotten.

Meat - All necessary provisions for their being and well - being.

The works - All that he doth on the behalf of his people, or against their enemies. Truth - Are exactly agreeable to his promises, and to justice. Commandments - His laws given to the Israelites, especially the moral law. Sure - Constant and unchangeable.

Done - Constituted or ordered.

Redemption - The deliverance out of Egypt, which was a type of that higher redemption by Christ. Commanded - Appointed, or established firmly by his power and authority. For ever - Through all successive generations of his people to the end of the world. Reverend - Terrible to his enemies, venerable in his peoples eyes, and holy in all his dealings with all men.

The fear - True religion. Beginning - Is the only foundation of, and introduction to, true wisdom.

1 PRaise ye the LORD, I will praise the LORD with my whole heart, in the assembly of the upright , and in the congregation.

Of the sincere Worshippers of God, of the Israel of God, as this very word is explained, Numb. 23. 10. where they who are called Israel in one clause are called righteous or upright in the next. And this title he gives to the Assembly or Congregation of Israelites, partly because many of them were such, and he was obliged in charity to judge all of them to be so, of whom he had no evidence to the contrary; partly because upright persons do most exercise and delight themselves in this duty of praising God, and hypocrites, though sometimes they give themselves to prayer, yet are very apt to neglect the duty of thanksgiving; partly because this duty of praise is most comely for the upright, Psal. 33. 1. and partly because Davids heart was most united to the sincere Israelites, and his desire was, as far as he could, to associate himself with such in the worship and service of God.

Marginal references: [illegible: 1 word] [illegible: 1 word]

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

Either, 1. the works of Creation: or rather, 2. the works of his Providence in the World, and especially in and for his Church and people; of which he speaks in the rest of the Psalm.

For the infinite power and wisdom and goodness manifested in them.

Highly valued and regarded, as this very word and phrase is used Deut. 11. 12. Isa. 62. 12. or frequently called to mind, and diligently meditated upon, when others either never regard them, or instantly forget them: or, found out, as this word is taken Isai. 65. 1. the antecedent being put for the consequent, which is frequent in Scripture, as Rom. 12. 2. where proving or trying (for so the Greek word there signifies) is put for approving, which follows after it. And, found out, i. e. truly and throughly understood, both as to the nature of them, and Gods counsels and ends in them; whereas the works of God are oft-times not apprehended or minded, or are mistaken and misconstrued, by ungodly men.

Of all them who take delight in observing and considering the works of God.

3 His work is honourable and glorious : and his righteousness endureth for ever .

Either all his works, of which see the Note [illegible: 1 word] v. 2. or that eminent branch of those works, his providence towards his people, as it is expressed afterwards.

Becoming the Divine Majesty, and bringing glory to him from all that observe and consider it.

His justice or faithfulness in performing his word.

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.

Marginal references: [illegible: 1 word]. honour [illegible: 1 word] glory.

4 He hath made his wonderful works to be remembred : the LORD is gracious and full of compassion .

Either, 1. by those memorials which he hath left of them in his Word: or rather, 2. by their own wonderful nature, and the lasting effects and benefits flowing from them, which are such as cannot easily be forgotten.

Towards his people, as appears from his works and carriage towards us, in sparing and pardoning and restoring and preserving us when we have deserved to be utterly destroyed.

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

Which includes all necessary provisions for their being and well-being. The word signifies spoil, and so may relate to the spoil of the Egyptians, granted by God to the Israelites; but it is sometimes used for food, as Prov. 31. 15. Mal, 3. 10.

To the Israelites, the onely people in the world which feared and worshipped the true God according to his will; and especially to those among them that truly feared God, and, for their sakes, to the body of that Nation, as well in the Wilderness, as in their following straits and miseries.

Or, he hath ever been; for both in the first branch of this verse, and in the foregoing and following verses he is speaking of the former works of God. So the Future tense is put for the past, as it is frequently, and as on the contrary the past tense is oft put for the Future.

Which he made with Abraham and with his seed for ever; whereby he obliged himself to be their God, and to provide all necessaries for them.

Marginal references: Heb. prey.

6 He hath shewed his people the power of his works , that he may give them the heritage of the heathen .

Not onely by words, but by his actions.

His mighty power in his works, and especially in that which here follows.

The land of Canaan, which had been possessed and inherited by the heathens.

7 The works of his hands are verity and judgment ; all his commandments are sure .

All that he doth either on the behalf of his people, or against his or their enemies; of both which sorts of works he spoke in the foregoing verse.

Are exactly agreeable to his word or promises, and to the rules of justice.

Either, 1. his Laws given to the Israelites, especially the Moral Law considered with its sanction, the promises made to the observers of it, and the threatnings denounced against transgressors. Or, 2. his works, as it is in the first clause, called his Commands, because they are done by virtue of his decree, and by his power and authority; as in like manner God is said to command those blessings which he purposeth to give, and doth effectually procure, as Deut. 28. 8. Psal. 42. 9. & 68. 28. & 133. 3. and to command those creatures which he moveth and acteth as he pleaseth, as 1 Kings 17. 4. Mat. 8. 27.

Or faithful or certain, constant and unchangeable, as his Laws are, being grounded upon the immurable rules of justice or equity; infallible and irresistible, as his counsels and ways are.

Marginal references: Psal. 19. 7.

8 They stand fast for ever and ever, and are done in truth and uprightness▪

Heb. They are established upon the sure foundations of truth and uprightness, as it follows.

Constituted or ordered.

Marginal references: Isa. 40. 8. Mat. 5. 18.; Heb. are established.

9 He sent redemption unto his people, he hath commanded his covenant for ever : holy and reverend is his name.

That deliverance out of Egypt, which was a type and pledge of that greater and higher redemption by Christ.

i. e. Appointed or established firmly by his power and authority. And so this word is oft used, as Psal. 33. 9. & 42. 9. & 105. 31. 34. See also before on v. 7. the ground of which signification may be taken from hence, that the command of a sufficient authority concerning any thing, doth commonly establish and effect it.

Through all successive generations of his people to the end of the world; for the Covenant is the same for substance in all, and differeth onely in circumstances.

Terrible to his enemies, and venerable in his peoples eyes, and holy in all his dealings with all men.

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.

Piety or true Religion, which consists in the fear or worship and service of God.

Is the onely foundation of and introduction to all true wisdom. Or, is the chief part of wisdom, those things which are most excellent in their kinds being oft said to be first, to wit, in dignity, as Numb. 24. 20. Deut. 18. 4, &c. and in other Authors. And the first command, Mark 12. 28. is called the greatest command, Mat. 22. 36.

Heb. that do them, to wit, Gods commands, or the things which the fear of God requireth.

Marginal references: Deut. 4. 6. Job 28. 28. Prov. 1. 7. & 9. 10. Eccles. 12. 13.; Or, good success.; Heb. that do them. Psal. 19. 9.

Alphabetical Song in Praise of God

With Psa 111:1-10 begins a trilogy of Hallelujah-Psalms. It may be appended to Psa 110:1-7, because it places the “for ever” of Psa 110:4 in broader light in relation to the history of redemption, by stringing praise upon praise of the deeds of Jahve and of His appointments. It stands in the closest relationship to Psa 112:1-10. Whilst Psa 111:1-10, as Hitzig correctly says, celebrates the glory, might, and loving-kindness of Jahve in the circle of the “upright,” Psa 112:1-10 celebrates the glory flowing therefrom and the happiness of the “upright” themselves, of those who fear Jahve. The two Psalms are twin in form as in contents. They are a mixture of materials taken from older Psalms and gnomical utterances; both are sententious, and both alphabetical. Each consists of twenty-two lines with the twenty-two letters of the alphabet at the beginning,Böttcher transposes the verses in Psa 111:1-10, and in Psa 112:5 corrects יכלכל into וכלכל; in the warmth of his critical zeal he runs against the boundary-posts of the letters marking the order, without observing it. and every line for the most part consists of three words. Both songs are only chains of acrostic lines without any strophic grouping, and therefore cannot be divided out. The analogous accentuation shows how strong is the impression of the close relationship of this twin pair; and both Psalms also close, in Psa 111:9 and Psa 111:10, with two verses of three members, being up to this point divided into verses of two members.

Psa 111:1-10

That which the poet purposes doing in Psa 111:1, he puts into execution from Psa 111:2 onwards. ועדה, according to Psa 64:7; Psa 118:14, is equivalent to ועדתם. According to Psa 111:10, הפציהם in Psa 111:2 apparently signifies those who find pleasure in them (the works of God); but חפצי = חפצי (like שׂמחי, Isa 24:7 = שׂמחי) is less natural than that it should be the construct form of the plural of חפץ, 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 לכל־חפצו in 1Ki 9:11 in comparison with Isa 44:28; Isa 46:10, cf. Isa 53:10, where חפץ 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 זכר points to the festival which propagates the remembrance of the deeds of God in the Mosaic age; טרף, Psa 111:5, therefore points to the food provided for the Exodus, and to the Passover meal, together with the feast of unleavened bread, this memorial (זכּרון, 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 הגּיד 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 נאמנים (occasionally pointed נאמנים), established, attested, in themselves and in their results authorizing a firm confidence in their salutariness (cf. Psa 19:8). סמוּכים, supported, stayed, viz., not outwardly, but in themselves, therefore imperturbable (cf. סמוּך used of the state of mind, Psa 112:8; Isa 26:3). עשׂוּים, moulded, arranged, viz., on the part of God, “in truth, and upright;” ישׂר is accusative of the predicate (cf. Psa 119:37), but without its being clear why it is not pointed וישׁר. If we have understood Psa 111:4-6 correctly, then פּדוּת 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) שׂכל טּוב (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, תּהלּתו 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).

The Excellence of the Divine Works.

1 Praise ye the Lord . I will praise the Lord with my whole heart, in the assembly of the upright, and in the congregation. 2 The works of the Lord are great, sought out of all them that have pleasure therein. 3 His work is honourable and glorious: and his righteousness endureth for ever. 4 He hath made his wonderful works to be remembered: the Lord is gracious and full of compassion. 5 He hath given meat unto them that fear him: he will ever be mindful of his covenant.

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, v. 1. What duty we call others to we must oblige and excite ourselves to; nay, whatever others do, whether they will praise God or no, we and our houses must determine to do it, we and our hearts; for such is the psalmist's resolution here: I will praise the Lord with my whole heart. My heart, my whole heart, being devoted to his honour, shall be employed in this work; and this in the assembly, or secret, of the upright, in the cabinet-council, and in the congregation of Israelites. Note, We must praise God both in private and in public, in less and greater assemblies, in our own families and in the courts of the Lord's house; but in both it is most comfortable to do it in concert with the upright, who will heartily join in it. Private meetings for devotion should be kept up as well as more public and promiscuous assemblies.

II. He recommends to us the works of the Lord as the proper subject of our meditations when we are praising him—the dispensations of his providence towards the world, towards the church, and towards particular persons. 1. God's works are very magnificent, great like himself; there is nothing in them that is mean or trifling: they are the products of infinite wisdom and power, and we must say this upon the first view of them, before we come to enquire more particularly into them, that the works of the Lord are great, v. 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 (v. 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! Ezek. x. 13. Take all together, and it is honourable and glorious, and such as becomes him. 2. They are entertaining and exercising to the inquisitive—sought out of all those that have pleasure therein. Note, (1.) All that truly love God have pleasure in his works, and reckon all well that he does; nor do their thoughts dwell upon any subject with more delight than on the works of God, which the more they are looked into the more they give us of a pleasing surprise. (2.) Those that have pleasure in the works of God will not take up with a superficial transient view of them, but will diligently search into them and observe them. In studying both natural and political history we should have this in our eye, to discover the greatness and glory of God's works. (3.) These works of God, that are humbly and diligently sought into, shall be sought out; those that seek shall find (so some read); they are found of all those that have pleasure in them, or found in all their parts, designs, purposes, and several concernments (so Dr. Hammond), for the secret of the Lord is with those that fear him, Ps. xxv. 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 (Eccl. iii. 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 (v. 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. lxiii. 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, Exod. xxiv. 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, v. 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. xv. 14. When God broke the heads of leviathan he gave him to be meat to his people, Ps. lxxiv. 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.

The Happiness of the Righteous.

6 He hath showed his people the power of his works, that he may give them the heritage of the heathen. 7 The works of his hands are verity and judgment; all his commandments are sure. 8 They stand fast for ever and ever, and are done in truth and uprightness. 9 He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name. 10 The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.

We are here taught to give glory to God,

I. For the great things he has done for his people, for his people Israel, of old and of late: He has shown his people the power of his works (v. 6), in what he has wrought for them; many a time he has given proofs of his omnipotence, and shown them what he can do, and that there is nothing too hard for him to do. Two things are specified to show the power of his works:—1. The possession God gave to Israel in the land of Canaan, that he might give them, or in giving them, the heritage of the heathen. This he did in Joshua's time, when the seven nations were subdued, and in David's time, when the neighbouring nations were many of them brought into subjection to Israel and became tributaries to David. Herein God showed his sovereignty, in disposing of kingdoms as he pleases, and his might, in making good his disposals. If God will make the heritage of the heathen to be the heritage of Israel, who can either arraign his counsel or stay his hand? 2. The many deliverances which he wrought for his people when by their iniquities they had sold themselves into the hand of their enemies (v. 9): He sent redemption unto his people, not only out of Egypt at first, but often afterwards; and these redemptions were typical of the great redemption which in the fulness of time was to be wrought out by the Lord Jesus, that redemption in Jerusalem which so many waited for.

II. For the stability both of his word and of his works, which assure us of the great things he will do for them. 1. What God has done shall never be undone. He will not undo it himself, and men and devils cannot (v. 7): The works of his hand are verity and judgment (v. 8), that is, they are done in truth and uprightness; all he does is consonant to the eternal rules and reasons of equity, all according to the counsel of his wisdom and the purpose of his will, all well done and therefore there is nothing to be altered or amended, but his works are firm and unchangeable. Upon the beginning of his works we may depend for the perfecting of them; work that is done properly will last, will neither go to decay nor sink under the stress that is laid upon it. 2. What God has said shall never be unsaid: All his commandments are sure, all straight and therefore all steady. His purposes, the rule of his actions, shall all have their accomplishment: Has he spoken, and will he not make it good? No doubt he will; whether he commands light or darkness, it is done as he commands. His precepts, the rule of our actions, are unquestionably just and good, and therefore unchangeable and not to be repealed; his promises and threatenings are all sure, and will be made good; nor shall the unbelief of man make either the one or the other of no effect. They are established, and therefore they stand fast for ever and ever, and the scripture cannot be broken. The wise God is never put upon new counsels, nor obliged to take new measures, either in his laws or in his providences. All is said, as all is done, in truth and uprightness, and therefore it is immutable. Men's folly and falsehood make them unstable in all their ways, but infinite wisdom and truth for ever exclude retraction and revocation: He has commanded his covenant for ever. God's covenant is commanded, for he has made it as one that has an incontestable authority to prescribe both what we must do and what we must expect, and an unquestionable ability to perform both what he has promised in the blessings of the covenant and what he has threatened in the curses of it, Ps. cv. 8.

III. For the setting up and establishing of religion among men. Because holy and reverend is his name, and the fear of him is the beginning of wisdom, therefore his praise endureth for ever, that is, he is to be everlastingly praised. 1. Because the discoveries of religion tend so much to his honour. Review what he has made known of himself in his word and in his works, and you will see, and say, that God is great and greatly to be feared; for his name is holy, his infinite purity and rectitude appear in all that whereby he has made himself known, and because it is holy therefore it is reverend, and to be thought of and mentioned with a holy awe. Note, What is holy is reverend; the angels have an eye to God's holiness when they cover their faces before him, and nothing is more man's honour than his sanctification. It is in his holy places that God appears most terrible, Ps. lxviii. 35; Lev. x. 3. 2. Because the dictates of religion tend so much to man's happiness. We have reason to praise God that the matter is so well contrived that our reverence of him and obedience to him are as much our interest as they are our duty. (1.) Our reverence of him is so: The fear of the Lord is the beginning of wisdom. It is not only reasonable that we should fear God, because his name is reverend and his nature is holy, but it is advantageous to us. It is wisdom; it will direct us to speak and act as becomes us, in a consistency with ourselves, and for our own benefit. It is the head of wisdom, that is (as we read it), it is the beginning of wisdom. Men can never begin to be wise till they begin to fear God; all true wisdom takes its rise from true religion, and has its foundation in it. Or, as some understand it, it is the chief wisdom, and the most excellent, the first in dignity. It is the principal wisdom, and the principal of wisdom, to worship God and give honour to him as our Father and Master. Those manage well who always act under the government of his holy fear. (2.) Our obedience to him is so: A good understanding have all those that do his commandments. Where the fear of the Lord rules in the heart there will be a constant conscientious care to keep his commandments, not to talk of them, but to do them; and such have a good understanding, that is, [1.] They are well understood; their obedience is graciously accepted as a plain indication of their mind that they do indeed fear God. Compare Prov. iii. 4, So shalt thou find favour and good understanding. God and man will look upon those as meaning well, and approve of them, who make conscience of their duty, though they have their mistakes. What is honestly intended shall be well taken. [2.] They understand well. First, It is a sign that they do understand well. The most obedient are accepted as the most intelligent; those understand themselves and their interest best that make God's law their rule and are in every thing ruled by it. A great understanding those have that know God's commandments and can discourse learnedly of them, but a good understanding have those that do them and walk according to them. Secondly, It is the way to understand better: A good understanding are they to all that do them; the fear of the Lord and the laws of that give men a good understanding, and are able to make them wise unto salvation. If any man will do his will, he shall know more and more clearly of the doctrine of Christ, John vii. 17. Good success have all those that do them (so the margin), according to what was promised to Joshua if he would observe to do according to the law. Josh. i. 8, Then thou shalt make thy way prosperous and shalt have good success. We have reason to praise God, to praise him for ever, for putting man into such a fair way to happiness. Some apply the last words rather to the good man who fears the Lord than to the good God: His praise endures for ever. It is not of men perhaps, but it is of God (Rom. ii. 29), and that praise which is of God endures for ever when the praise of men is withered and gone.

PSAL. CXI.

1 Halelu-jah.

I Will confesse Iehovah, with all the heart: in the secret of the righteous, and assembly.

2 Great are the actions of Iehovah, sought out of all that delight in them.

3 Glorious majesty, and comely honour is his worke, and his justice standeth to perpetuall aye.

4 He hath made a memoriall of his marvellous workes; gracious and pittifull is Iehovah.

5 He hath given a prey to them that feare him: hee will remember his covenant for ever.

6 He hath shewed to his people the able power of his actions, in giving to them the inheritance of the heathens.

7 The actions of his hands are truth and judgement; faithfull are all his precepts.

8 Stablished they are for aye for ever, done in truth and righteousnesse.

9 Hee sent redemption to his people, hee hath commanded his covenant for ever; holy and fearefull is his name.

10 The beginning of wisedome is the feare of Iehovah; good prudency have all they that doe them: his praise standeth to perpetuall aye.

Annotations. HAlelu-jah] Praiseye Iah. This Psalme setteth forth the praises of God, and is composed after the order of the Hebrew Alphabet, every sentence beginning with a severall letter. So also the Psalme following. See Psal. 25. 1. the secret] or Councell; see Psal. 64. 3. and 89. 8. Vers. 2. sought out] that is, regarded and cared for; so Isa. 62. 12. a citie sought out, that is, cared for, as Deut. 11. 12. Or sought out, that is, found, or manifested unto, as Isa. 65. 1. compared with Rom. 10. 20. Or sought, that is, worthy to be sought, as Praised, Psal. 18. 4. for praise-worthy. of all that delight] or for all their delights, that is, the delights and pleasures of Gods workes are such, as they are worthy to be sought into. The originall may beare either sense. Vers. 3. Majestie] that is, most maj[illegible: 1 letter]sticall and honourable. standeth] that is, continueth, or abideth firme, as 1 Sam. 16. 22, Psal. 102. 27. and 33. 11. 2 Cor. 9. 9. from Psal. 112. 9. Vers. 5. a prey] that is, a portion of meat, or food, as the Greeke and Chaldee explaine it. So Prov. 31. 15. Mal. 3. 10. Vers. 6. in giving] or, to give unto them. Vers. 7. faithfull] or sure, constant: see Ps. 19. 8. Vers. 9. redemption] or deliverance; which meaneth both a riddance from the evils wherein they have beene, Deut. 7. 8. and 15. 15. Psal. 25. 22. and 130. 8. and a preservation from the evils whereinto the wicked fall, Exod. 8. 23. Psal. 49. 7, 16. and 119. 134. Vers. 10. beginning] the first, chiefe and principall, either in time or dignity. So, the first, Marke 12. 28. for the great commandement, Matth. 22. 36. prudenci[illegible: 1 letter]] understanding, or successe and felicitie, which commonly followeth prudency, Prov. 3. 4. have all] or, shall be to all. doe them] the precepts mentioned, vers. 7. or, these things generally. The Greeke saith, doe it, meaning the covenant, vers. 9. his] that is, Gods praise, of whom this Psalme is composed, vers. 1, &c. standeth] that is, abideth or continueth, as vers. 3.

PSAL. CXI.

Verſ. 1. [illegible: 1 word] ye the Lord] At the [illegible: 1 word] eſpecially; for this and the other Hallelujatical Pſalms that follow (called by the Jews the Great Hallelujah) were ſung as that and other ſolemn [illegible: 1 word], in praiſe of God for his manifold mercies.

I will praiſe the Lord] Muſica huju[illegible: 1 letter] Pſalmi inſignis eſt, ſiquis com conſequi potuit. The great are uſed in the compoſure of this, and ſome other Pſalms (after the order of the Hebrew Alphabet) ſerveth both to ſet forth their excellency, and for the help of memory.

Verſ. 2. The works the Lord aye great] Magnalia; no ſmall things are done by ſo great a hand. Grandior ſolet eſſe Deus in parvulis quam in magnis; in formic is major anima quam in Elephantis in nanis quam in gigantibus.

Sought out of all them] q.d. Great though they be, yet are they ſeriouſly ſought into, and found out by thoſe that delight therein; and the deeper they dive into them, the ſweeter they find them. Baſil diligently deſcribed many creatures; and ſo did Ambroſe after him. Pliny (who was himſelf a very great ſearcher in Natures ſecrets) telleth of one who ſpent eight and fifty years in learning out the nature of the Bee, Et non duns aſſecutus ſit omnies, and yet could not attain to all. Our Anatomiſts find ſtill new wonders in the body of a man, &c. God hath ſhewed ſingular skill in his works, that men might admire him; But woe to ſuch as regard not his handy-work, Iſa. 5.12.

Verſ. 3. His work is honourable] Heb. Honour and glory, they all come tipt and gilt, with a glory upon them, à centro ad coelum. This the bruitiſh man knoweth not, Pſal. 92.6.

His righteouſneſs endureth for ever] His judgements are ſometimes ſecret, but alwayes juſt.

Verſ. 4. He hath made his wonderful, &c.] Memorabilia reddedit mirabilia ſua clemens & miſericors Jehova.

Verſ. 5. He bath given meat] Heb. a prey, Eſcam demenſam; as he did Manna to the Iſraelites to each an Homer; ſo to all his he giveth food convenient for them, Prov. 30.8. Cibum & petum quae ſunt divitiae Chriſtianorum. Hieron.

He will ever be mindful of his Covenant] To paſs by his peoples ſins, and to ſupply all their neceſſities: All his pathes to ſuch are not mercy onely, but truth, Pſal. 25.

Verſ. 6. He hath ſhewed his people, &c.] To them it is given to ſee, but not to others who are delivered up to a judiciary blindneſs. Call unto me and I will anſwer the[illegible: 1 letter], and ſhew thee great and hidden things which thou knoweſt not, Jer. 33.3.

That he may give them &c.] Yea power over all Nation[illegible: 1 letter], Rev. 2.

Verſ. 7. The works of his hands] They ſpeak him a true and juſt God. Chryſoſtome taketh truth here for mercy, and noteth that God uſually mixeth mercy with juſtice; yet ſometimes he ſendeth an evil, an onely evil, Ez. k. 7.

All his commandements] That is, his promiſes added to his commandements; or they are ſo called, becauſe firm and ſure, as the commandements of an Emperor.

Verſ. 8. They ſtand faſt for ever and ever] The promiſes are infallible, good ſure hold, not yea and nay, but Yea and Amen.

And are done] i.e. Ordained, made, and ratified.

Verſ. 9. He ſent redemption to his people] Once out of Egypt, ever out of Satans thraldome.

He hath commanded his Covenant for ever] Sic cum popule ſuo pactus eſt ut de ipſius pacti obſervatione certis edict is caverit, as he covenanted, ſo he looketh his commandements ſhould be reſpected, which are as binding to us, as his Covenant is to him; and through grace, his Covenant is as binding to him as thoſe are to us.

Holy and reverend is his Name] Which therefore we ſhould not preſume in a ſudden unmanne[illegible: 1 letter]lineſs to blurt out. The Jews would not pronounce it. The Grecians (as Suidas obſerveth) when they would ſwear by their Jupiter, forbare to mention him This is check to the profaneneſs common amongſt us. Let thoſe that would have their name reverend, labour to be holy as God is holy.

Verſ. 10. The fear of the Lord is be beginning of wiſdome] Or the principal point and chief perfection. See Prov. 1.7. and Job 28.28. with the Notes.

A good understanding have all they] So much a man knoweth in true account, as he doth; Hence underſtanding is here aſcribed to the will; ſo Job 28.28. See Eccleſ. 10.2 ſome render it, Good ſucceſs.

His praiſe endureth for ever] i.e. Gods praiſe; for they that underſtand it of the godly wiſe man, underſtand not the propriety of the Hebrew word Tebilla[illegible: 1 letter], ſaith an Interpreter.

Praise ye the LORD, or, Hallelujah! All ye his saints unite in adoring Jehovah, who worketh so gloriously. Do it now, do it always: do it heartily, do it unanimously, do it eternally. Even if others refuse, take care that ye have always a song for your God. Put away all doubt, question, murmuring, and rebellion, and give yourselves up to the praising of Jehovah, both with your lips and in your lives. I will praise the Lord 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?

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 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.

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 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.

He hath made his wonderful works to be remembered. He meant them to remain in the recollection of his people, and they do so: partly because they are in themselves memorable, and because also he has taken care to record them by the pen of inspiration, and has written them upon the hearts of his people by his Holy Spirit. By the ordinances of the Mosaic law, the coming out of Egypt, the sojourn in the wilderness, and other memorabilia of Israel's history were constantly brought before the minds of the people, and their children were by such means instructed in the wonders which God had wrought in old time. Deeds such as God has wrought are not to be admired for an hour and then forgotten, they are meant to be perpetual signs and instructive tokens to all coming generations; and especially are they designed to confirm the faith of his people in the divine love, and to make them know that the Lord is gracious and full of compassion. They need not fear to trust his grace for the future, for they remember it in the past. Grace is as conspicuous as righteousness in the great work of God, yea, a fulness of tender love is seen in all that he has done. He treats his people with great consideration for their weakness and infirmity; having the same pity for them as a father hath towards his children. Should we not praise him for this? A silver thread of lovingkindness runs through the entire fabric of God's work of salvation and providence, and never once is it left out in the whole piece. Let the memories of his saints bear witness to this fact with grateful joy.

He hath given meat unto them that fear him. Or spoil, as some read it, for the Lord's people both in coming out of Egypt and at other times have been enriched from their enemies. Not only in the wilderness with manna, but everywhere else by his providence he has supplied the necessities of his believing people. Somewhere or other they have had food convenient for them, and that in times of great scarcity. As for spiritual meat, that has been plentifully furnished them in Christ Jesus; they have been fed with the finest of the wheat, and made to feast on royal dainties. His word is as nourishing to the soul as bread to the body, and there is such an abundance of it that no heir of heaven shall ever be famished. Truly the fear of the Lord is wisdom, since it secures to a man the supply of all that he needs for soul and body. He will ever be mindful of his covenant. He could not let his people lack meat because he was in covenant with them, and they can never want in the future, for he will continue to act upon the terms of that covenant. No promise of the Lord shall fall to the ground, nor will any part of the great compact of eternal love be revoked or allowed to sink into oblivion. The covenant of grace is the plan of the great work which the Lord works out for his people, and it will never be departed from: the Lord has set his hand and seal to it, his glory and honour are involved in it, yea, his very name hangs upon it, and he will not even in the least jot or tittle cease to be mindful of it. Of this the feeding of his people is the pledge: he would not so continually supply their needs if he meant after all to destroy them. Upon this most blessed earnest let us settle our minds; let us rest in the faithfulness of the Lord, and praise him with all our hearts every time that we eat bread or feed upon his word.

He hath shewed his people the power of his works. They have seen what he is able to do and what force he is prepared to put forth on their behalf. This power Israel saw in physical works, and we in spiritual wonders, for we behold the matchless energy of the Holy Ghost and feel it in our own souls. In times of dire distress the Lord has put forth such energy of grace that we have been astonished at his power; and this was part of his intent in bringing us into such conditions that he might reveal to us the arm of his strength. Could we ever have known it so well if we had not been in pressing need of his help? We may well turn this verse into a prayer and ask to see more and more the power of the Lord at work among us in these latter days. O Lord, let us now see how mightily thou canst work in the saving of sinners and in preserving and delivering thine own people. That he may give them the heritage of the heathen. He put forth all his power to drive out the Canaanites and bring in his people. Even thus may it please his infinite wisdom to give to his church the heathen for her inheritance in the name of Jesus. Nothing but great power can effect this, but it will surely be accomplished in due season.

The works of his hands are verity and judgment. Truth and justice are conspicuous in all that Jehovah does. Nothing like artifice or crooked policy can ever be seen in his proceedings; he acts faithfully and righteously towards his people, and with justice and impartiality to all mankind. This also should lead us to praise him, since it is of the utmost advantage to us to live under a sovereign whose laws, decrees, acts, and deeds are the essence of truth and justice. All his commandments are sure. All that he has appointed or decreed shall surely stand, and his precepts which he has proclaimed shall be found worthy of our obedience, for surely they are founded in justice and are meant for our lasting good. He is no fickle despot, commanding one thing one day and another another, but his commands remain absolutely unaltered, their necessity equally unquestionable, their excellence permanently proven, and their reward eternally secure. Take the word commandments to relate either to his decrees or his precepts, and we have in each case an important sense; but it seems more in accordance with the connection to take the first sense and consider the words to refer to the ordinances, appointments, or decrees of the great King.

Whatever the mighty Lord decrees,

Shall stand for ever sure.

The settled purpose of his heart

To ages shall endure.

They stand fast for ever and ever. That is to say, his purposes, commands, and courses of action. The Lord is not swayed by transient motives, or moved by the circumstances of the hour; immutable principles rule in the courts of Jehovah, and he pursues his eternal purposes without the shadow of a turning. Our works are too often as wood, hay, and stubble, but his doings are as gold, silver, and precious stones. We take up a purpose for a while and then exchange it for another, but he is of one mind, and none can turn him: he acts in eternity and for eternity, and hence what he works abides for ever. Much of this lasting character arises out of the fact which is next mentioned, namely, that they are done in truth and uprightness. Nothing stands but that which is upright. Falsehood soon vanishes, for it is a mere show, but truth has salt in it which preserves it from decay. God always acts according to the glorious principles of truth and integrity, and hence there is no need of alteration or revocation; his works will endure till the end of time.

He sent redemption unto his people. When they were in Egypt he sent not only a deliverer, but an actual deliverance; not only a redeemer, but complete redemption. He has done the like spiritually for all his people, having first by blood purchased them out of the hand of the enemy, and then by power rescued them from the bondage of their sins. Redemption we can sing of as an accomplished act: it has been wrought for us, sent to us, and enjoyed by us, and we are in very deed the Lord's redeemed. He hath commanded his covenant for ever. His divine decree has made the covenant of his grace a settled and eternal institution: redemption by blood proves that the covenant cannot be altered, for it ratifies and establishes it beyond all recall. This, too, is reason for the loudest praise. Redemption is a fit theme for the heartiest music, and when it is seen to be connected with gracious engagements from which the Lord's truth cannot swerve, it becomes a subject fitted to arouse the soul to an ecstasy of gratitude. Redemption and the covenant are enough to make the tongue of the dumb sing. Holy and reverend is his name. Well may he say this. The whole name or character of God is worthy of profoundest awe, for it is perfect and complete, whole or holy. It ought not to be spoken without solemn thought, and never heard without profound homage. His name is to be trembled at, it is something terrible; even those who know him best rejoice with trembling before him. How good men can endure to be called "reverend" we know not. Being unable to discover any reason why our fellow men should reverence us, we half suspect that in other men there is not very much which can entitle them to be called reverend, very reverend, right reverend, and so on. It may seem a trifling matter, but for that very reason we would urge that the foolish custom should be allowed to fall into disuse.

The fear of the LORD is the beginning of wisdom. It is its first principle, but it is also its head and chief attainment. The word "beginning" in Scripture sometimes means the chief; and true religion is at once the first element of wisdom, and its chief fruit. To know God so as to walk aright before him is the greatest of all the applied sciences. Holy reverence of God leads us to praise him, and this is the point which the psalm drives at, for it is a wise act on the part of a creature towards his Creator. A good understanding have all they that do his commandments. Obedience to God proves that our judgment is sound. Why should he not be obeyed? Does not reason itself claim obedience for the Lord of all? Only a man void of understanding will ever justify rebellion against the holy God. Practical godliness is the test of wisdom. Men may know and be very orthodox, they may talk and be very eloquent, they may speculate and be very profound; but the best proof of their intelligence must be found in their actually doing the will of the Lord. The former part of the psalm taught us the doctrine of God's nature and character, by describing his works: the second part supplies the practical lesson by drawing the inference that to worship and obey him is the dictate of true wisdom. We joyfully own that it is so. His praise endureth for ever. The praises of God will never cease, because his works will always excite adoration, and it will always be the wisdom of men to extol their glorious Lord. Some regard this sentence as referring to those who fear the Lord —their praise shall endure for ever: and, indeed, it is true that those who lead obedient lives shall obtain honour of the Lord, and commendations which will abide for ever. A word of approbation from the mouth of God will be a mede of honour which will outshine all the decorations which kings and emperors can bestow. Lord, help us to study thy works, and henceforth to breathe out hallelujahs as long as we live.

Whole Psalm. This is the first alphabetical psalm which is regular throughout. The four former alphabetical psalms, namely, 9 and 10, 34 and 37, are irregular and defective in many particulars, for the rectification of which neither Hebrew MS editions nor ancient versions afford sanction and authority. It is singular that not only are Psalms 111 and 112 perfectly regular, but, furthermore, that not one various reading of note or importance occurs in either of these psalms. —John Noble Coleman.

Whole Psalm. The following translation is given to enable the reader to realize the alphabetical character of the psalm. It is taken from The Psalms Chronologically Arranged. By Four Friends. All my heart shall praise Jehovah, 1 Before the congregation of the righteous; Deeds of goodness are the deeds of Jehovah, 2 Earnestly desired of all them that have pleasure therein; For his righteousness endureth for ever, 3 Glorious and honourable is his work; He hath made his wonderful works to be remembered, 4 In Jehovah is compassion and goodness; Jehovah hath given meat to them that fear him, 5 Keeping his covenant for ever, Learning his people the power of his works, 6 Making them to possess the heritage of the heathen; Nought save truth and equity are the works of his hands, 7 Ordered and sure are his commands, Planted fast for ever and ever, 8 Righteous and true are his testimonies; Salvation hath he sent unto his people, 9 Their covenant hath he made fast for ever; Upright and holy is His name, 10 Verily, the fear of the Lord is the beginning of wisdom, Yea, a good understanding have all they that do thereafter; Zealously shall he be praised for ever.

Whole Psalm. The general opinion of interpreters is, that this and some of the following psalms were usually sung at the eating of the Paschal lamb, of which custom mention is also made, Mt 26, that Christ and the disciples sang a hymn before they went out into the garden. —Solomon Gesner.

Whole Psalm. The two psalms, Psalm 111 and Psalm 112, resemble one another in construction, alphabetical arrangement, and general tone and manner. They are connected in this way: Psalm 111 sets forth the greatness, mercy, and righteousness of God: Psalm 112 the reflection of these attributes in the greatness, Ps 112:2, mercy, Ps 112:5, and righteousness, Ps 112:4,9, of his chosen. The correspondence of purpose in the two psalms is important to the right appreciation of some difficulties connected with the latter psalm. —Speaker's Commentary.

Whole Psalm. The scope of this Psalm is to stir up all to praise God, and that for so many reasons as there are verses in the psalm. The exhortation is in the first words, "Praise ye the Lord." The reasons follow in order. The psalm is composed so after the order of the Hebrew alphabet, as every sentence or half verse begins with a several letter of the A B C in order, and all the psalm is of praise only. Whence we learn in general,

1. Sometimes it is expedient to set all other things apart, and employ ourselves expressly to proclaim the praises of the Lord only; for so is done in this psalm.

2. The praises of the Lord are able to fill all the letters and words composed of letters, in all their possible junctures of composition; for so much doth the going through all the letters of the A B C point out unto us, he is Alpha and Omega, and all the middle letters of the A B C of praise.

3. The praises of the Lord are worthy to be kept in memory: for that this psalm may be the better remembered, it is composed after the manner of the A B C, and so it insinuated thus much to us. —David Dickson.

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. —W.T. Maudson, in a Sermon on Thanksgiving, 1855.

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.

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 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.

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.

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.

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.

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.

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.

Verse 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.

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.

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."

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.

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.

Verse 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, 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.

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.

He hath made his wonderful works to be remembered. The memorials of the Divine benefits are always valued greatly by a grateful heart, as making present with us the things which transpired ages before: such under the Old Testament was the sacrament of the paschal Lamb; but now the sacred Supper under the New Testament. Therefore, whatever recalls the Divine works to the memory, e.g. the ministry of the church, also the Sacred Scriptures, are worthy of the highest reverence. —Martin Geier.

The sweet spices of divine works must be beaten to powder by meditation, and then laid up in the cabinet of our memories. Therefore, says the psalmist here, God hath made his wonderful works to be remembered; he gives us the jewels of deliverance, not (because of the commonness of them) to wear them on our shoes, as the Romans did their pearls; much less to tread them under our feet; but rather to tie them as a chain about our necks. The impression of God's marvellous acts upon us must not be like that which the stone makes in the water, raising circles, beating one wave on another, and for a time making a noise, but soon after it sinks down, and the water returneth to its former smoothness; and so we, while judgment is fresh, are apt to publish it from man to man, but soon after we let it sink into the depth of oblivion, and we return to our old sins. —Abraham Wright.

Made his wonderful works to be remembered. The most amazing perverseness in man is proven by the fact that he does not remember what God has so arranged that it would seem impossible that it should be forgotten. —William S. Plumer.

For wonderful indeed are all his works,

Pleasant to know and worthiest to be all

Had in remembrance always with delight. —John Milton.

The first hemistich is the consequence of what is stated in the second, i.e., because God remembered his covenant, therefore he gave food to them who fear him. —George Phillips.

He hath given meat, etc. The meat here mentioned is supposed to respect the paschal lamb, when they were to remember the works of God. —Thomas Manton.

Meat. Literally, booty or spoil:the spoil (Ex 12:36) brought by Israel out of Egypt, as God had engaged by covenant to Abraham, Ge 15:14, They shall come out with great substance(Kimchi). Rather the manna and quails, which to the hungry people were like a booty thrown in their way. The word is used for "meat" in general, in Pr 31:15; Mal 3:10. —A. R. Fausset.

He hath given meat. I rather choose to render it portion, in which sense it is taken in Pr 30:8 31:15; as if he should say, that God has given his people all that was needful, and that, considered as a portion, it was large and liberal; for we know that the people of Israel were enriched, not in consequence of their own industry, but by the blessing of God, who, like the father of a family, bestows upon his household everything necessary for their subsistence. In the following clause of the verse, he assigns as the reason for his care and kindness his desire of effectually demonstrating that his covenant was not null and void. —John Calvin.

He will ever be mindful of his covenant. This clause would seem to be introduced parenthetically —a passing thought, a happy thought, presenting itself spontaneously to the psalmist's mind, and immediately expressed with his lips. It will be observed it is in the future tense, while all the other clauses are in the past —"He hath made his wonderful works to be remembered"; "He hath given meat unto them that fear him"; "He will ever be mindful of his covenant"; not he hath ever been. Dwelling on these past favours of God to Israel, it is his joy to think that they were but partial fulfilments of a covenant promise, which still remained, and in its highest sense should remain for ever; and that covenant itself the memorial or type of the better, the spiritual covenant, the gospel. So out of the abundance of the heart his mouth speaketh, and he celebrates God's promised truth to Israel as the memorial and pledge of his eternal faithfulness to the New Testament Israel, his blood ransomed church. —James H. Vidal.

He hath shewed his people, etc. The Prophet indicates the unbelief of the Jews, who murmured against God in the desert, as if he could not enable them to enter into the promised land, and possess it, because the cities were walled, and the inhabitants strong, and giants dwelt in it. He shewed, he says, i.e., he placed before their eyes, the power of His works, when he gave the lands of the heathen to be inhabited by his own people. —Wolfgang Musculus.

He hath shewed his people the power of his works. So he hath showed his works of power to his people in Gospel times, as the miracles of Christ, his resurrection from the dead, redemption by him, and the work of grace on the hearts of men in all ages. —John Gill.

He hath shewed his people, etc. To them it is given to see, but not to others who are delivered up to a judicial blindness. Call unto me, and I will answer thee, and show thee great and mighty things, which thou knowest not. Jer 33:3. —John Trapp.

To give them the heritage of the heathen. The heathen themselves are bequeathed to God's people, and they must take possession of this inheritance to draw them to themselves.] —Richter, in Zange's Commentary.

The works of God expound his word, in his works his word is often made visible. That's an excellent expression, The works of his hands are verity and judgment. The acts of God are verity, that is, God acts his own truths. As the works of our hands ought to be the verity and judgments of God, (every action of a Christian ought to be one of Christ's truths), so it is with God himself; the works of his hands are his own verity and judgments. When we cannot find the meaning of God in his word, we may find it in his works: his works are a comment, an infallible comment upon his word. —Joseph Caryl.

Verses 7-8. God is known to be faithful and just both in his works and in his word, insomuch that the most beautiful harmony is apparent between the things he has spoken and those he has done. This wonderfully confirms the hope and faith of the godly. —Mollerus.

They stand fast for ever and ever. Mykwmo, semuchim, they are propped up, buttressed for ever. They can never fail; for God's power supports his works, and his providence preserves the record of what he has done. —Adam Clarke.

They stand fast, are established, for ever and ever, etc. This verse seems to have reference to the works of God mentioned in the former. His doings were not the demand of an occasion, they were in unison with a great and extensive purpose, with respect to the people of Israel and the Messiah. Not one jot or tittle shall pass from the law of his mouth, till all be fulfilled. —W. Wilson.

They are done in truth. It is impossible that any better way should be directed, than that which the Lord useth in the disposal of all things here below, for all the works of the Lord are done in truth. As the word of God is a word of truth, so all his works are works of truth; for his works are nothing else but the making good of his word, and they are answerable to a threefold word of his. First, to his word of prophecy. Whatsoever changes God makes in the world, they hit some word of prophecy. Secondly, the works of God are answerable to his word of threatening. God threatens before he smites, and he never smote any man with a rod or sword, but according to his threatening. Thirdly, the works of God are answerable to his word of promise. All mercies are promised, and every work of mercy is the fulfilling of some promise. Now seeing all the works of God are reducible, either to prophecies, threatenings, or promises; they "are done in truth"; and what can be better done than that which is done in truth? The Jewish doctors observe, that the word emeth here used for truth, consists of aleph, the first letter of the alphabet, mem, the middle letter thereof, and tau, the last; to shew, that as God is alpha and omega, so the truth of God is the all in all of our comfort. Grace and truth by Christ is the sum of all the good news in the world. —Abraham Wright.

Are done. Ps 111:7-8 contains a precious meaning for the soul whose rest is in the finished work of Christ. Jehovah has commanded, giving it in trust to Jesus to make sure, in perfect obedience, the word of truth and holiness. The commandment therefore has been "done." It has been done in truth and uprightness by him whose meat it was to do it; who willingly received it with a knowledge of its end, and in whose accomplishment of it the believing sinner finds his assurance of eternal peace. Joh 12:50. Jesus held the law within his heart, to keep it there for ever. As the fulfiller in truth of the commandment, he has become its end for righteousness to every believer in his name. —Arthur Pridham.

He sent redemption to his people. Once out of Egypt, ever out of Satan's thraldom. —John Trapp.

Sent redemption...commanded his covenant. The deliverance was the more thankworthy, as being upon a covenant account: for thus every mercy is a token of the Lord's favour to his favourite: it is this which makes common mercies to become special mercies. Carnal men, so that they enjoy mercies, they mind not which way they come in, so as they can but have them; but a child of God knows that everything that comes through the Redeemer's hands and by his covenant is the better for it, and tastes the sweeter by far. —William Cooper, in the Morning Exercises.

Verse 10 (first clause). In this passage fear is not to be understood as referring to the first or elementary principles of piety, as in 1Jo 4:18, but is comprehensive of all true godliness, or the worship of God. —John Calvin.

The fear of the LORD is the beginning of wisdom, etc. The text shows us the first step to true wisdom, and the test of common sense. It is so frequently repeated, that it may pass for a Scripture maxim, and we may be sure it is of singular importance. Job starts the question, "Where shall wisdom be found? and where is the place of understanding?" He searches nature through, in quest of it, but cannot find it: he cannot purchase it with the gold of Ophir, and its price is above rubies. At length he recollects the primitive instruction of God to man, and there he finds it: To man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding. Job 28:28. Solomon, the wisest of men, begins his Proverbs with this maxim, The fear of the LORD is the beginning of knowledge, Pr 1:7. And he repeats it again: The fear of the LORD is the beginning of wisdom; and the knowledge of the holy, (the knowledge of those that may be called saints with a sneer), is understanding, Pr 9:10. "The fear of the LORD" in Scripture signifies not only that pious passion or filial reverence of our adorable Father who is in heaven, but it is frequently put for the whole of practical religion; hence it is explained in the last part of the verse by doing his commandments. The fear of the Lord, in this latitude, implies all the graces and all the virtues of Christianity; in short, all that holiness of heart and life which is necessary to the enjoyment of everlasting happiness. So that the sense of the text is this: To practise religion and virtue, to take that way which leads to everlasting happiness, is wisdom, true wisdom, the beginning of wisdom, the first step towards it: unless you begin here you can never attain it; all your wisdom without this does not deserve the name; it is madness and nonsense. To do his commandments is the best test of a good understanding: a good sound understanding have all they that do this, all of them without exception: however weak some of them may be in other things, they are wise in the most important respect; but without this, however cunning they are in other things, they have lost their understandings; they contradict common sense; they are beside themselves. In short, to pursue everlasting happiness as the end, in the way of holiness as the mean, this is "wisdom, "this is common sense, and there can be none without this. —Samuel Davies, A.M. (1724-1761), President of Princeton College, New Jersey.

The fear of the LORD is the beginning of wisdom. Now, then, I demand of the worldling what is the most high and deep point of wisdom? Is it to get an opulent fortune, to be so wise as fifty thousand pounds? Behold, godliness is great gain, saith Paul, and the Christian only rich, quoth the renowned catechist Clement of Alexandria. Is it to live joyfully, (or to use the gallant's phrase) jovially? Behold, there is joyful gladness for such as are true hearted, Ps 97:11. A wicked man in his mad merry humour for a while may be Pomponius Laetus, but a good man only is Hilarius; only he which is faithful in heart is joyful in heart. Is it to get honour? the praise of God's fear (saith our text) endures for ever. Many worthies of the world are most unhappy, because they be commended where they be not, and tormented where they be; hell rings of their pains, earth of their praise; but blessed is the man that feareth the Lord (Ps 112:1), for his commendation is both here lasting, and hereafter everlasting; in this world he is renowned among men, in the next he shall be rewarded amongst saints and angels in the kingdom of glory. —John Boys.

The fear of the LORD is the beginning of wisdom. It is not only the beginning of wisdom, but the middle and the end. It is indeed the Alpha and Omega, the essence, the body and the soul, the sum and substance. He that hath the fear of God is truly wise...It is surely wisdom to love that which is most lovable, and to occupy our hearts with that which is most worthy of our attachment, and the most capable of satisfying us. —From the French of Daniel de Superville, 1700.

Verse 10 (first clause). Fear is not all then; no, for it is but the beginning. God will have us begin, but not end there. We have begun with qui timet Eum, who fears him; we must end with et operatar justitiam, and does justice, and then comes acceptus est Illi, and not before. For neither fear, if it be fear alone; nor faith, if it be faith alone, is accepted of Him. If it be true fear, if such as God will accept, it is not timor piger, "a dull lazy fear"; his fear that feared his lord and went and digged his talent into the ground, and did nothing with it. Away with his fear and him into outer darkness. —Lancelot Andrewes.

Can it then be said that the nonreligious world is without wisdom? Has it no Aristotle, no Socrates, no Tacitus, no Goethe, no Gibbon? Let us understand what wisdom is. It is not any mere amount of knowledge that constitutes wisdom. Appropriate knowledge is essential to wisdom. A man who has not the knowledge appropriate to his position, who does not know himself in his relation to God and to his fellowmen, who is misinformed as to his duties, his dangers, his necessities, though he may have written innumerable works of a most exalted character, yet is he to be set down as a man without wisdom. What is it to you that your servant is acquainted with mathematics, if he is ignorant of your will, and of the way to do it? The genius of a Voltaire, a Spinoza, a Byron, only makes their folly the more striking. As though a man floating rapidly onwards to the falls of Niagara, should occupy himself in drawing a very admirable picture of the scenery. Men who are exceedingly great in the world's estimation have made the most signal blunders with regard to the most important things; and it is only because these things are not considered important by the world, that the reputation of these men remains. If you have learned to estimate things in some measure as God estimates them, to desire what he offers, to relinquish what he forbids, and to recognize the duties that he has appointed you, you are in the path of wisdom, and the great men we have been speaking about are far behind you —far from the narrow gate which you have entered. He only is wise, who can call Christ the wisdom of God. —George Bowen.

The beginning of wisdom. That is, the principle whence it springs, and the fountain from which it flows. —William Walford.

As there are degrees of wisdom, so of the fear of the Lord; but there is no degree of this fear so inferior or low, but it is a beginning, at least, of wisdom; and there is no degree of wisdom so high or perfect, but it hath its root in, or beginning, from this fear. —Joseph Caryl.

Beginning of wisdom. The word translated beginning is of uncertain sense. It may signify the first in time only, and so the rudiments, first foundation, or groundwork, and so though the most necessary, yet the most imperfect part of the work. And if it should thus be understood here and in other places, the sense would be no more but this, that there were no true wisdom, which had not its foundation in piety and fear of God. But the word signifies the first in dignity as well as in order or time, and is frequently used for the chief or principal of any kind...And thus it is to be understood here, that the fear of the Lord (which signifies all piety) is the principal or chief of wisdom, as sapientia prima in Horace is the principal or most excellent wisdom; according to that of Job 28:28: Unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding, that, by way of eminence, the most excellent wisdom and understanding. —Henry Hammond.

A good understanding have all they that do his commandments. They which do the commandments have a good understanding; not they which speak of the commandments, nor they which write of the commandments, nor they which preach of the commandments, but they which do the commandments, have a good understanding. The rest have a false understanding, a vain understanding, an understanding like that of the scribes and pharisees, which was enough to condemn them, but not to save them. —Henry Smith.

A good understanding have all they that do, etc. So much a man knoweth in true account, as he doth; hence understanding is here ascribed to the will; so Job 28:28. Some render it good success. —John Trapp.

Verse 10 (last clause). The praise of it endures for ever; or as other translations, his praise; referring it either to God, or else to the man who fears God. Some divines ascribe this praise to God alone, because tehilla properly signifieth only that kind of praise which is due to God; and so they make this clause to contain both a precept and a promise. Precept, exhorting us to praise God with all our heart, both in the secret assemblies of the faithful and in the public congregation. And lest any man in executing this office should be discouraged, the prophet addeth a promise, "God's praise doth endure for ever"; as if he should have said, "The Lord is King, be the people never so impatient; the Lord is God, albeit the Gentiles furiously rage together, and the Jews imagine a vain thing; the kings of the earth stand up, and the rulers combine themselves against him, "Ps 99:1 18:31 2:1. He that dwelleth in heaven hath all his enemies in derision, and makes them all his footstool; his power is for ever, and so consequently his praise shall endure for ever; in the militant church, unto the world's end; in the triumphant, world without end. Most interpreters have referred this unto the good man who fears the Lord, yet diversely. S. Augustine expounds it thus, "his praise, "that is, his praising of the Lord, "shall endure for ever, "because he shall be one of them of whom it is said (Ps 84:4) Blessed are they that dwell in thy house: they will be still praising thee. Others understand by "his praise" the commendation of the good man, both in the life present and in that which is to come, for his righteousness shall be had in an everlasting remembrance. Ps 112:6 —John Boys.

Verse 10 (second clause). Where the fear of the Lord rules in the heart, there will be a constant conscientious care to keep his commandments: not to talk them, but to do them; and such have a good understanding, i.e., First, They are well understood, their obedience is graciously accepted as a plain indication of their mind, that they do indeed fear God. Secondly, They understand well.

1. It is a sign they do understand well: the most obedient are accepted as the most intelligent. They are wise that make God's law their rule, and are in everything ruled by it.

2. It is the way to understand better. "A good understanding are they to all that do them"; i.e., the fear of the Lord, and the laws of God give men a good understanding, and are able to make them wise unto salvation. —Condensed from Matthew Henry.

Praise ye the Lord; there is an exhortation. "I will praise the Lord; "there is a vow. It shall be "with my whole heart"; there is experimental godliness. It shall be "in the assembly of the upright"; there is a relative position occupied along with the family of God. —Joseph Irons.

With my whole heart. This includes spirituality, simplicity, and earnestness. —Joseph Irons.

1. Who are the upright?

2. What are they doing? Praising God.

3. What shall I do if I am favoured to stand among them? "I will praise the Lord."

Where I love to be, and what I love to do.

The Christian philosopher.

1. His sphere: "The works of the Lord."

2. His work: "Sought out."

3. His qualification: "Pleasure therein."

4. His conclusion: "Praise, "as in Ps 111:1.

Verses 2-9. The psalmist furnishes us with matter for praise from the works of God.

1. The greatness of his works and the glory of them.

2. The righteousness of them.

3. The goodness of them.

4. The power of them.

5. The conformity of them to his word of promise.

6. The perpetuity of them. —Matthew Henry.

Verse 3 (last clause). As an essential attribute, as revealed in providence, as vindicated in redemption, as demonstrated in punishment, as appropriated by believers.

The compassion of the Lord as seen in aiding the memories of his people.

Verses 4-5. God's marvels ought not to be nine day wonders.

1. It is God's design that his wonders should be remembered, therefore,

(a) He made them great.

(b) He wrought them for an undeserving people.

(c) He wrought them at memorable times.

(d) He put them on record.

(e) He instituted memorials.

(f) He bade them tell their children.

(g) He so dealt with them as to refresh their memories.

2. It is our wisdom to remember the Lord's wonders. a. To assure us of his compassion: "The Lord is gracious." b. To make us consider his bounty: "he hath given meat." c. To certify us of his faithfulness: "he will ever be mindful of his covenant." d. To arouse our praise: "Praise ye the Lord."

There is,

1. Encouragement from the past: "He hath given meat," etc.

2. Confidence for the future: "He will ever be mindful," etc. —G. R.

The power of God an encouragement for the evangelization of the heathen.

Redemption. Praise our Triune Jehovah for his redemption. Write it down where you may read it. Affix it where you may see it. Engrave it on your heart that you may understand it. It is a word big with importance. In it is enfolded your destinies and those of the Church, to all future ages. There are heights in it you never can have scaled, and depths you never can have fathomed. You have never taken the wings of the morning, and gained the utmost parts of earth, to measure the length and breadth of it. Wear it as a seal on your arm, as a signet on your right hand, for Jesus is the author of it. O! prize it as a precious stone, more precious than rubies...Let it express your best hopes while living, and dwell on your trembling lips in the moment of dissolution; for it shall form the chorus of the song of the redeemed throughout eternity. —Isaac Saunders, 1818.

He hath commanded his covenant for ever. As he covenanted, so he looketh that his covenants should be respected, which are as binding to us, as his covenant is to him; and, through grace, his covenant is as binding to him, as those are to us. —John Trapp.

Holy and reverend, or, terrible, is his name. "Holy is his name, "and therefore "terrible" to those who, under all the means of grace, continue unholy. —George Horne.

Holy and reverend is his name. Which therefore we should not presume on a sudden to blurt out. The Jews would not pronounce it. The Grecians (as Suidas observeth), when they would swear by their Jupiter, forbare to mention him. This should act as a check to the profaneness common amongst us. Let those that would have their name reverend, labour to be holy as God is holy. —John Trapp.

Redemption. Conceived, arranged, executed, and applied by God. By price and by power. From sin and death. That we may be free, the Lord's own, the Lord's glory.

Redemption.

1. Its author: "He sent."

2. Its objects: "Unto his people."

3. The pledge it gives us: "He hath commanded his covenant, "etc.

4. The praise it creates in us.

Holy and reverend.

1. The holiness of God the object of our reverence.

2. Such reverence has much useful influence over us.

3. It should always accompany our faith in redemption and covenant. See preceding clauses of verse.

1. The beginner in Christ's school.

2. The man who has taken a degree: "a good understanding, " etc.

3. The Master who receives the praise.

1. The beginning of wisdom: "The fear of the Lord" —God is feared.

2. Its continuance: "a good understanding have all they that do his commandments" —when the fear of the Lord in the heart is developed in the life.

3. Its end, praising God for ever: "his praise, "etc. —G. R.