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Psalm One
Hundred Eleven
Psalm 111
Chapter Contents
The Lord is to be praised for his works.
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.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 111
Verse 2
[2] The works of the LORD are great
sought out of all them
that have pleasure therein.
Sought — Diligently meditated upon.
Verse 3
[3] His work is honourable and glorious: and his righteousness
endureth for ever.
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.
Verse 4
[4] He hath made his wonderful works to be remembered: the
LORD is gracious and full of compassion.
Remembered — By their own nature
and the
lasting benefits flowing from them
which are such as cannot easily be
forgotten.
Verse 5
[5] He hath given meat unto them that fear him: he will ever
be mindful of his covenant.
Meat — All necessary provisions for their being and
well-being.
Verse 7
[7] The works of his hands are verity and judgment; all his
commandments are sure.
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.
Verse 8
[8] They stand fast for ever and ever
and are done in truth
and uprightness.
Done — Constituted or ordered.
Verse 9
[9] He sent redemption unto his people: he hath commanded
his covenant for ever: holy and reverend is his name.
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.
Verse 10
[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.
The fear — True religion.
Beginning — Is the only foundation of
and
introduction to
true wisdom.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
Other Works
TITLE. There is no
title to this psalm
but it is an alphabetical hymn of praise
having for its
subject the works of the Lord in creation
providence
and grace. The sweet
singer dwells upon the one idea that God should be known by his people
and
that this knowledge when turned into practical piety is man's true wisdom
and
the certain cause of lasting adoration. Many are ignorant of what their Creator
has done
and hence they are foolish in heart
and silent as to the praises of
God: this evil can only be removed by a remembrance of God's works
and a
diligent study of them; to this
therefore
the psalm is meant to arouse us. It
may be called The Psalm of God's Works intended to excite us to the work
of praise.
DIVISION. The psalmist
begins with an invitation to praise
Ps 111:1; and then proceeds to furnish us
with matter for adoration in God's works and his dealings with his people
Ps
111:2-9. He closes his song with a commendation of the worship of the Lord
and
of the men who practice it.
EXPOSITION
Verse
1. Praise ye the LORD
or
Hallelujah! All ye his
saints unite in adoring Jehovah
who worketh so gloriously. Do it now
do it
always: do it heartily
do it unanimously
do it eternally. Even if others
refuse
take care that ye have always a song for your God. Put away all doubt
question
murmuring
and rebellion
and give yourselves up to the praising of
Jehovah
both with your lips and in your lives. I will praise the 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?
Verse
2. The works of the LORD are great. In design
in size
in
number
in excellence
all the works of the Lord are great. Even the little
things of God are great. In some point of view or other each one of the
productions of his power
or the deeds of his wisdom
will appear to be great
to the wise in heart. Sought out of all them that have pleasure therein. Those
who love their Maker delight in his handiwork
they perceive that there is more
in them than appears upon the surface
and therefore they bend their minds to
study and understand them. The devout naturalist ransacks nature
the earnest
student of history pries into hidden facts and dark stories
and the man of God
digs into the mines of Scripture
and hoards up each grain of its golden truth.
God's works are worthy of our researches
they yield us instruction and
pleasure wonderfully blended
and they grow upon
appearing to be far greater
after investigation than before. Men's works are noble from a distance; God's
works are great when sought out. Delitzsch 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.
Verse
3. His work is honourable and glorious. His one special work
the salvation of his people
is here mentioned as distinguished from his many
other works. This reflects honour and glory upon him. It is deservedly the
theme of the highest praise
and compels those who understand it and experience
it to ascribe all honour and glory unto the Lord. Its conception
its sure
foundations
its gracious purpose
its wise arrangements
its gift of Jesus as
Redeemer
its application of redemption by the Holy Ghost in regeneration and
sanctification
and all else which make up the one glorious whole
all redound
to the infinite honour of Him who contrived and carried out so astounding a
method of salvation. No other work can be compared with it: it honours both the
Saviour and the saved
and while it brings glory to God it also brings us to
glory. There is none like the God of Jeshurun
and there is no salvation like
that which he has wrought for his people. And his righteousness endureth for
ever. In the work of grace righteousness is not forgotten
nor deprived of its
glory; rather
it is honoured in the eyes of the intelligent universe. The
bearing of guilt by our great Substitute proved that not even to effect the
purposes of his grace would the Lord forget his righteousness; no future strain
upon his justice can ever be equal to that which it has already sustained in
the bruising of his dear Son; it must henceforth assuredly endure for 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.
Verse
4. 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.
Verse
5. 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.
Verse
6. 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.
Verse
7. 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.
Verse
8. 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.
Verse
9. 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.
Verse
10. 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.
EXPLANATORY
NOTES AND QUAINT SAYINGS
Whole
Psalm. This is the first alphabetical psalm which is regular throughout.
The four former alphabetical psalms
namely
9 and 10
34 and 37
are irregular
and defective in many particulars
for the rectification of which neither
Hebrew MS editions nor ancient versions afford sanction and authority. It is
singular that not only are Psalms 111 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.
Verse
1. Praise ye the LORD
etc. The exhortation is immediately
succeeded by the expression of a firm resolve; the psalmist having commenced by
urging the duty of gratitude upon others—"Praise ye the LORD
"forthwith
announces his determination to act upon his own advice—"I will praise
the LORD with my whole heart." Such a conjunction of ideas is fraught
with several most important lessons.
1.
It teaches us
very emphatically
that our preaching
if it is to carry weight
and conviction
must be backed and exemplified by our conduct; that we need
never expect to persuade others by arguments which are too weak to influence
ourselves.
2.
Another inference is similarly suggested—that our own decision should be given
without reference to the result of our appeal. The psalmist did not wait to
ascertain whether those whom he addressed would attend to his exhortation
but
before he could receive a reply
declared unhesitatingly the course he would
himself adopt.—W.T. Maudson
in a Sermon on Thanksgiving
1855.
Verse
1. With my whole heart. That is
earnestly
and with a
sincere affection; meaning also
that he would do it privately
and
as it
were
within himself
as by the next words he notes that he will do it openly.—Thomas
Wilcocks.
Verse
1. With my whole heart. We see the stress here laid upon a
whole heart
and the want of which is the great canker of all vital godliness.
Men are ever attempting to unite what the word of God has declared to be
incapable of union—the love of the world and of God—to give half their heart to
the world
and the other half to God. Just see the energy
the entireness of
every thought and feeling and effort which a man throws into a work in which he
is deeply interested; the very phrase we use to describe such an one is
that
"he gives his whole mind to it." Attempt to persuade him to divert
his energies and divide his time with some other pursuit
and he would wonder
at the folly and the ignorance that could suggest such a method of success.
"Just take a hint from Satan
"says some one; "see how he plies
his powers 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.
Verse
1. Two words are used
assembly and congregation. The
former implies a more private meeting of worshippers
the latter the more
public. The former may apply to the family circle of those who were celebrating
the passover
the latter to the public worship connected with the feast.—W.
Wilson.
Verse
2. The works of the LORD are great. Their greatness is known
from comparison with the works and powers of men
which
verily
die and perish
quickly. We should
therefore
admire
fear
confide
obey.—Martin Geier.
Verse
2. The works of the LORD are great
etc. Their greatness is
equally manifest when we turn from the immensity to the variety
of his works...How great are the works of him who gives to every plant its leaf
and flower and fruit; to every animal its faculties and functions; to every man
his understanding
affections
and will. What an accumulative idea of the
magnitude of his works do we gather from the innumerable multitudes and endless
diversities of being called into existence by his powers.—Samuel Summers
1837.
Verse
2. The works of the LORD are great. The workman who never
makes a small article
an inferior article
but makes all his articles both
great and valuable
deserves much praise; and any one that will study God's
works
which we think so little of by reason of their being so constantly
before us
cannot fail to behold God's infinite power and wisdom in every one
of them
even though he cannot comprehend them.—Robert Bellarmine.
Verse
2. Great. The word lwdg (gadol) great
has in the
Hebrew so extensive a range of meaning
that in the English there is no single
substitute expressive enough to take its place. It denotes greatness and
augmentation of various kinds. In this passage the works of Jehovah are
described as greatly "magnified or augmented" in their
influences and effects on the minds of men who behold them. The greatness
ascribed to these works
is a greatness in number
in character
in dignity
in
beauty
in variety
in riches.—Benjamin Weiss.
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.
Verse
2. Sought out. To see God in his creatures
and to love him
and converse with him
was the employment of man in his upright state. This is
so far from ceasing to be our duty
that it is the work of Christ
by faith
to
bring us back to it; and therefore the most holy men are the most excellent
students of God's works; and none but the holy can rightly study or know them.
Your studies of physics and other sciences are not worth a rush
if it be not
God by them that you seek after. To see and admire
to reverence and adore
to
love and delight in God appearing to us in his works
and purposely to peruse
them for the knowledge of God; this is the true and only philosophy
and the
contrary is mere foolery
and so called again and again by God himself.—Richard
Baxter
1615-1691.
Verse
2. It does not follow
that because the study of nature is now of
itself an insufficient guide to the knowledge of the Creator and the enjoyment
of eternal felicity
such studies are either to be thrown aside
or considered
as of no importance in a religious point of view. To overlook the astonishing
scene of the universe
or to view it with indifference
is virtually to
"disregard the works of Jehovah
and to refuse to consider the operations
of his hands." It is a violation of Christian duty
and implies a
reflection on the character of the Deity
for any one to imagine that he has
nothing to do with God considered as manifested in the immensity of his works;
for his word is pointed and explicit in directing the mind to such
contemplations. "Hearken unto this
stand still
and consider the
wonderful works of God." "Lift up thine eye on high
and behold who
hath created these orbs." "Remember that thou magnify his works which
men behold." "Great and marvellous are thy works
Lord God Almighty!
Thy saints shall speak of the glory of thy kingdom and talk of thy power
to
make known to the sons of men the mighty operations and the glorious majesty of
thy kingdom."—Thomas Dick (1772) in "The Sidereal Heavens."
Verse
2. Sought out of all them that have pleasure therein. This is
a true characteristic of the upright and pious. The works of God are said to be
"sought out of them
"when they regard them
call them to
mind
and carefully
taking them one by one
investigate them; and at the same
time explain them to others
and recount them: all which is included in the
verb vrd; for that verb
properly is trivit (to rub
beat
or bray)
hence by thrashing and grinding he has investigated perfectly
and has rubbed
out the kernel of it for the use and profit of another: whence it is used for concionari
etc.—Hermann Venema.
Verse
2. Sought out
...have pleasure therein. Philosophy seeks
truth
Theology finds it
but Religion possesses it. Human things must be known
to be loved
but divine things must be loved to be known.—Blaise Pascal
1623-1662.
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.
Verse
3. His work is honourable and glorious. The first thing that
we notice is
that whereas the preceding verse spoke of the Lord's "works"
in the plural number
this speaks of his "work" in the
singular number; it would seem as if the psalmist
from the contemplation of
the works of the Lord in general
was
as it were
irresistibly drawn away to
the study of one work in particular; his mind and whole attention
so to speak
absorbed in that one work: a work so preeminently glorious and divine
that it
eclipses
at least in his eyes
all the other works
although he has just said
of them that they are great
and sought out of all them that have pleasure
therein. "The works of the Lord are great. His work is honourable and
glorious." My next remark is
that the words used in the original are
different
and as the former more strictly signifies makings
or things made
so the word in this verse more properly imports a doing or a thing done
and
this
perhaps
is not without its significance. It leads me to the inference
that from the contemplation of the great works of creation
God's makings
wonderful
and interesting
and useful as they are
the spiritual mind of God's
servant rapidly passes to some greater deed which the Lord hath done
some more
marvellous act which he has accomplished
and which he designates as an
honourable and a glorious deed. Now
since I consider that he spoke before of
Christ
as the visible and immediate agent in creation
without whom was not
anything made that was made
can we hesitate long as to this greater work
the
rather as to it is immediately subjoined the suggestive sentence
And his
righteousness endureth for ever. Is not this doing
the making an end of
sin
and the bringing in of an everlasting righteousness? Is it not the great
mystery
in which
as in creation
though the Eternal Father is the Fountain
source
the Original Contriver
He
the coeternal Son
is the Doer
the Worker?
Is it not
in short
salvation
the all absorbing subject of God's
people's wonder
love
and praise?—James H. Vidal
in "Jesus
God and
Man
" 1863.
Verse
4. 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.
Verse
4. 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.
Verse
4. 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.
Verse
4.
For
wonderful indeed are all his works
Pleasant to know and worthiest to be all
Had in remembrance always with delight.
—John Milton.
Verse
5. 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.
Verse
5. 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.
Verse
5. 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.
Verse
5. 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.
Verse
5. 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.
Verse
6. 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.
Verse
6. 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.
Verse
6. 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.
Verse
6. 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.
Verse
7. 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.
Verse
8. 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.
Verse
8. 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.
Verse
8. 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.
Verse
8. 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.
Verse
9. He sent redemption to his people. Once out of Egypt
ever
out of Satan's thraldom.—John Trapp.
Verse
9. 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.
Verse
10. 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.
Verse
10. 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.
Verse
10. 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.
Verse
10. 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.
Verse
10. The beginning of wisdom. That is
the principle whence it
springs
and the fountain from which it flows.—William Walford.
Verse
10. 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.
Verse
10. 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.
Verse
10. 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.
Verse
10. 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.
HINTS TO THE
VILLAGE PREACHER
Verse
1. Praise ye the Lord; there is an exhortation. "I
will praise the Lord; "there is a vow. It shall be "with my
whole heart"; there is experimental godliness. It shall be "in
the assembly of the upright"; there is a relative position occupied
along with the family of God.—Joseph Irons.
Verse
1. With my whole heart. This includes spirituality
simplicity
and earnestness.—Joseph Irons.
Verse
1.
1.
Who are the upright?
2.
What are they doing? Praising God.
3.
What shall I do if I am favoured to stand among them? "I will praise the
Lord."
Verse
1. Where I love to be
and what I love to do.
Verse
2. 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.
Verse
4. 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."
Verse
5. 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.
Verse
6. The power of God an encouragement for the evangelization of the
heathen.
Verse
9. 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.
Verse
9. 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.
Verse
9. 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.
Verse
9. 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.
Verse
9. 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.
Verse
9. 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.
Verse
9. 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.
Verse
10.
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.
Verse
10.
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.
WORKS UPON THE
HUNDRED AND ELEVENTH PSALM
In
the Works of John Boys
1626
folio
pp. 841-845
there is a short exposition
of this psalm.
Jesus
God and Man; an Exposition of Psalms 111 and 112. By the Rev. James H.
Vidal
M.A.
Vicar of Chiddingley
Sussex. London: 1863 12mo.
── C.H. Spurgeon《The Treasury of David》