The psalmist, by his example, incites others to praise God for his glorious, 1-4, and gracious works, 5-9. The fear of God is the beginning of true wisdom, 10.
1 Praise 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 by all those who have pleasure in them.
3 His work is honorable and glorious/
and his righteousness endures forever.
4 He has made his wonderful works to be remembered./
The LORD is gracious and full of compassion.
5 He has given food to those who fear him./
He will always be mindful of his covenant.
6 He has shown his people the power of his works/
so 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 forever and ever/
and are done in truth and uprightness.
9 He sent redemption to his people./
He has commanded his covenant forever./
Holy and reverend is his name.
10 The fear of the LORD is the beginning of wisdom./
All those who do his commandments have a good understanding./
His praise endures forever.
Matthew Henry Commentary - Psalms, Chapter 111[➚]
John Calvin's Chapter Summary:
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, 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.