Charles H. Spurgeon on Psalms 111:1

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.