King James Version
Psalms 111
10 verses with commentary
Great Are the Works of the Lord
Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation. Praise ye: Heb. Hallelujah
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This verse opens with the emphatic call 'Praise ye the LORD' (Hallelujah), establishing the psalm's theme. The psalmist then makes a personal declaration: 'I will praise the LORD with my whole heart.' The phrase 'with my whole heart' (Hebrew 'be-khol-levav') signifies complete, undivided devotion - not partial or half-hearted worship. This internal disposition ('heart') manifests externally ('I will praise'). The location of this praise is significant: 'in the assembly of the upright, and in the congregation.' Two terms describe the gathered community - 'the assembly' (Hebrew 'sod') often means intimate council or fellowship, while 'congregation' ('edah') refers to the formal gathered assembly. The psalmist's worship moves from personal resolve to corporate expression. This reflects the biblical pattern that genuine faith naturally seeks community. Personal devotion to God is not privatized but expressed within the covenant community where mutual encouragement and witness occur.
The works of the LORD are great, sought out of all them that have pleasure therein.
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This verse explains what motivates praise: 'The works of the LORD are great, sought out of all them that have pleasure therein.' 'Great' (Hebrew 'gadol') means not merely large but significant, magnificent, and worthy of attention. 'Works' encompasses God's creative acts, historical interventions, providential care, and redemptive deeds. The phrase 'sought out' (Hebrew 'darash') implies diligent searching, investigation, and meditation - not casual observation but intentional study. Those who 'have pleasure therein' (Hebrew 'chefetz') delight in, desire, and treasure God's works. The verse establishes that God's works are inherently great, but their greatness is discovered through careful examination. This creates a reciprocal relationship: delight in God's works motivates seeking them, and seeking them increases delight. The verse implicitly rebukes superficial faith that doesn't seriously study God's revealed character and actions. It elevates meditation and study as acts of worship.
His work is honourable and glorious: and his righteousness endureth for ever.
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Hod v'hadar po'alo, v'tzidkato omedet la'ad (Honor and majesty are His work, and His righteousness endures forever). Hod (honor/splendor) and hadar (majesty/glory) describe God's works' magnificent character. Po'al (work/deed). Tzedakah (righteousness/justice) characterizes God's activity. Amad (stand/endure); la'ad (forever/perpetually). God's works display splendor and manifest righteousness that endures eternally. Unlike human works (tainted by sin, temporary), divine works perfectly reflect His righteous character and last forever.
He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion.
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He hath made his wonderful works to be remembered (זֵכֶר עָשָׂה לְנִפְלְאֹתָיו)—Zeker (memorial, remembrance) suggests God intentionally designed His mighty acts to be unforgettable. The verb asah (to make/do) emphasizes divine agency—God actively ensures His niflaot (wonders, marvels) remain in covenant memory through festivals, testimony, and Scripture. This recalls Passover: 'This day shall be unto you for a memorial' (Exodus 12:14). God's works are self-authenticating revelation demanding generational transmission.
The LORD is gracious and full of compassion (חַנּוּן וְרַחוּם יְהוָה)—This formulaic covenant language echoes Exodus 34:6, God's self-revelation to Moses. Channun (gracious) denotes unmerited favor, while rachum (compassionate) derives from rechem (womb), suggesting maternal tenderness. Psalm 111 is an acrostic (each line begins with successive Hebrew letters), and this theological summary anchors Israel's worship in the character revealed at Sinai. God's wonders reveal not merely His power but His covenant love.
The LORD is gracious and full of compassion (חַנּוּן וְרַחוּם יְהוָה)—This formulaic covenant language echoes Exodus 34:6, God's self-revelation to Moses. Channun (gracious) denotes unmerited favor, while rachum (compassionate) derives from rechem (womb), suggesting maternal tenderness. Psalm 111 is an acrostic (each line begins with successive Hebrew letters), and this theological summary anchors Israel's worship in the character revealed at Sinai. God's wonders reveal not merely His power but His covenant love.
He hath given meat unto them that fear him: he will ever be mindful of his covenant. meat: Heb. prey
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Teref natan lirei'av, yizkor le'olam berito (Food He has given to those who fear Him, He remembers His covenant forever). Tereph (food/prey) indicates provision. Natan (give); yare (fear) means reverential awe. Zakar (remember); berith (covenant). God provides for those who fear Him and never forgets covenant obligations. This echoes manna in wilderness, daily bread petitions (Matthew 6:11), and divine providence generally. God's covenant faithfulness guarantees provision for His people.
He hath shewed his people the power of his works, that he may give them the heritage of the heathen.
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Koach ma'asav higgid le'amo (The power of His works He has declared to His people). Koach (power/strength) indicates mighty acts. Nagad (declare/tell/make known) means revelation, announcement. Latet lahem nachalat goyim (to give them the inheritance of nations). Nachalah (inheritance); goyim (nations). God demonstrated His power to Israel by giving them Canaan—the inheritance of dispossessed nations. This references conquest under Joshua, fulfilling Abrahamic promises.
The works of his hands are verity and judgment; all his commandments are sure.
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Ma'asei yadav emet u'mishpat (The works of His hands are truth and justice). Yad (hand) indicates direct action. Emet (truth/faithfulness/reliability); mishpat (justice/judgment). Everything God does reflects perfect truth and justice. Ne'emanim kol pikkudav (faithful/reliable are all His precepts). Aman (be faithful/trustworthy); pikkud (precept). God's works and words alike are utterly reliable. His deeds reflect His character; His commands reflect His wisdom. Both deserve absolute trust.
They stand fast for ever and ever, and are done in truth and uprightness. stand: Heb. are established
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They stand fast for ever and ever (סְמוּכִים לָעַד לְעוֹלָם)—Semukbim (firmly established, supported) describes God's precepts as unshakeable and permanent. La'ad le'olam (forever and ever) uses synonymous Hebrew terms for eternity, emphasizing absolute perpetuity. This echoes Psalm 119's meditation on Torah's eternal nature and Jesus's declaration that Scripture cannot be broken (John 10:35). While human institutions crumble, God's commandments remain immovable truth anchoring every generation.
And are done in truth and uprightness (עֲשׂוּיִם בֶּאֱמֶת וְיָשָׁר)—Emet (truth, faithfulness, reliability) and yashar (upright, straight, just) describe how God's laws are enacted: with complete integrity and moral perfection. God's precepts reflect His character—He commands nothing arbitrary or capricious. The verb asuyim (done, made) suggests God's laws are not mere ideas but actively established realities governing moral order. Heaven and earth may pass, but God's righteous standards endure (Matthew 5:18).
And are done in truth and uprightness (עֲשׂוּיִם בֶּאֱמֶת וְיָשָׁר)—Emet (truth, faithfulness, reliability) and yashar (upright, straight, just) describe how God's laws are enacted: with complete integrity and moral perfection. God's precepts reflect His character—He commands nothing arbitrary or capricious. The verb asuyim (done, made) suggests God's laws are not mere ideas but actively established realities governing moral order. Heaven and earth may pass, but God's righteous standards endure (Matthew 5:18).
He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name.
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This verse celebrates God's redemptive intervention: 'He sent redemption unto his people.' 'Redemption' (Hebrew 'pedut') means deliverance, often through payment of a price or rescue from bondage. The verb 'sent' indicates God's initiative - salvation comes from Him to us, not our effort to reach Him. 'Unto his people' emphasizes covenant relationship - God redeems those who are His through covenant. The second clause establishes permanence: 'he hath commanded his covenant for ever.' 'Commanded' (Hebrew 'tsavah') means ordained, established with authority. God's covenant isn't tentative or conditional but eternally commanded. The final declaration completes the doxology: 'holy and reverend is his name.' 'Holy' (qadosh) means set apart, transcendent, morally pure. 'Reverend' (nora) means awe-inspiring, fearsome. God's name represents His revealed character, and that character demands worship and reverence. The verse ties together redemption, covenant, and the holy character of God - the basis for all true worship.
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. a good: or, good success his commandments: Heb. them
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This verse presents the foundational principle for all wisdom: 'The fear of the LORD is the beginning of wisdom.' 'Fear' (Hebrew 'yirah') encompasses reverence, awe, worship, and recognition of God's authority. It's not servile terror but proper respect for God's character. 'Beginning' (reshit) can mean first in time, importance, or both - the fear of the LORD is both the starting point and the foundational principle of wisdom. Without proper relationship to God, all learning remains folly. The second clause expands: 'a good understanding have all they that do his commandments.' 'Good understanding' (sekel tov) means sound judgment, skill in living. Wisdom isn't merely theoretical knowledge but practical application - demonstrated through keeping God's commandments. Obedience validates understanding. The final phrase returns to worship: 'his praise endureth for ever.' Genuine wisdom results in perpetual praise. This creates a complete cycle: fearing God leads to wisdom, wisdom manifests in obedience, and obedience produces eternal praise.