Sunday, August 16, 2020

This Sunday: Psalm 145: Hiking in Alaska. The Magnificence of the Lord

 SUNDAY, AUGUST, 2020

This Sunday: Psalm 145

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Hugh C. Wood, Esq.

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I had an opportunity to hike in Alaska with my son, Parker Wood.   I had not planned on posting Psalm 145.   However, the majesty of the land (around every corner) inspired me to post the following.  (Maybe I will post more photos - but this is not really an album).

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Psalm 145 (NIV)

1
Psalm 145 A psalm of praise. Of David. [1]
1
I will exalt you, my God the King; I will praise your name for ever and ever.
2
Every day I will praise you and extol your name for ever and ever.
3
Great is the LORD and most worthy of praise; his greatness no one can fathom.
4
One generation will commend your works to another; they will tell of your mighty acts.
5
They will speak of the glorious splendor of your majesty, and I will meditate on your wonderful works. [2]
6
They will tell of the power of your awesome works, and I will proclaim your great deeds.
7
They will celebrate your abundant goodness and joyfully sing of your righteousness.
8
The LORD is gracious and compassionate, slow to anger and rich in love.
9
The LORD is good to all; he has compassion on all he has made.
10
All you have made will praise you, O LORD; your saints will extol you.
11
They will tell of the glory of your kingdom and speak of your might,
12
so that all men may know of your mighty acts and the glorious splendor of your kingdom.
13
Your kingdom is an everlasting kingdom, and your dominion endures through all generations. The LORD is faithful to all his promises and loving toward all he has made. [3]
14
The LORD upholds all those who fall and lifts up all who are bowed down.
15
The eyes of all look to you, and you give them their food at the proper time.
16
You open your hand and satisfy the desires of every living thing.
17
The LORD is righteous in all his ways and loving toward all he has made.
18
The LORD is near to all who call on him, to all who call on him in truth.
19
He fulfills the desires of those who fear him; he hears their cry and saves them.
20
The LORD watches over all who love him, but all the wicked he will destroy.
21
My mouth will speak in praise of the LORD. Let every creature praise his holy name for ever and ever.
1. This psalm is an acrostic poem, the verses of which (including verse 13b) begin with the successive letters of the Hebrew alphabet.
2. [5] Dead Sea Scrolls and Syriac (see also Septuagint); Masoretic Text On the glorious splendor of your majesty and on your wonderful works I will meditate
3. [13] One manuscript of the Masoretic Text, Dead Sea Scrolls and Syriac (see also Septuagint); most manuscripts of the Masoretic Text do not have the last two lines of verse 13.

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It just seemed like Sandi Patty and Oh Lord, How Majestic Is Your Name.


How Majestic Is Your Name (with lyrics) | Sandi Patty

“How Majestic Is Your Name”
By Michael W. Smith
1981 Meadowgreen Music Company  
(Admin. by Capitol CMG Publishing)
CCL # 464195 

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Oh, LORD, our Lord how majestic is your Name in all the earth!
Oh, LORD, our Lord how majestic is your Name in all the earth!

Oh LORD, we praise your Name!
Oh LORD, we magnify your Name!

Prince of Peace, Mighty God!

O, LORD, God Almighty!

Oh, LORD, our Lord how majestic is your Name in all the earth!
Oh, LORD, our Lord how majestic is your Name in all the earth!

Oh LORD, we praise your Name!
Oh LORD, we magnify your Name!

Prince of Peace, Mighty God!

O, LORD, God Almighty!

Oh, LORD, our Lord how majestic is your Name in all the earth!
Oh, LORD, our Lord how majestic is your Name in all the earth!

Oh LORD, we praise your Name!
Oh LORD, we magnify your Name!

Oh LORD, we praise your Name!
Oh LORD, we magnify your Name!

Prince of Peace, Mighty God!

O, LORD, God Almighty!

Prince of Peace, Mighty God!

O, LORD, God Almighty!

We magnify Your Name!

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Parker Wood





Around Every Corner, I expected to see a Hobbit House






Parker Wood and Hugh Wood

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Or, from the 1960s, The Sound of Music.


Richard Rodgers, Oscar Hammerstein II "The Sound of Music" (1959) Broadway.  Sung by Julie Andrews in film version, March 2, 1965 (United States). 20th Century Fox.

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Psalm 145

Here is Pastor Paul LeBoutillier of Calvary Chapel Ontario, Oregon reviewing the magnificence of Psalm 145.



Calvin's full Commentary on Psalm 145 is at [1].

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Much Love,

Hugh Wood
Atlanta, Georgia

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[1]

Psalm 145 Calvin
Verse 1
1.I will extol thee, my God and my king. David does not so much tell what he would do himself, as stir up and urge all others to this religious service of offering to God the praises due to his name. The design with which he declares God to be beneficent to the children of men is, to induce them to cultivate a pious gratitude, he insists upon the necessity of persevering in the exercise; for since God is constant in extending mercies, it would be highly improper in us to faint in his praises. As he thus gives his people new ground for praising him, so he stimulates them to gratitude, and to exercise it throughout the whole course of their life. In using the term daily, he denotes perseverance in the exercise. Afterwards he adds, that should he live through a succession of ages he would never cease to act in this manner. The repetitions used tend very considerably to give emphasis to his language. As it is probable that the Psalm was written at a time when the kingdom of David was in a flourishing condition, the circumstances deserves notice, that in calling God his king he gives both himself and other earthly princes their proper place, and does not allow any earthly distinctions to interfere with the glory due to God.
This is made still more manifest in the verse which follows, where, in speaking of the greatness of God as unmeasurable, he intimates that we only praise God aright when we are filled and overwhelmed with an ecstatic admiration of the immensity of his power. This admiration will form the fountain from which our just praises of him will proceed, according the measure of our capacity.

Verse 4
4.Generation to generation, etc. Here he insists upon the general truth, that all men were made and are preserved in life for this end, that they may devote themselves to the praise of God. And there is an implied contrast between the eternal name of God, and that immortality of renown which great men seem to acquire by their exploits. Human excellencies are eulogized in histories; with God it stands differently, for there is not a day in which he does not renew remembrance of his works, and cherish it by some present effect, so as indelibly to preserve it alive upon our minds. For the same reason he speaks of the glorious brightness, or beauty of his excellence, the better to raise in others a due admiration of it. By the words of his wonderful works, I consider that there is an allusion to the incomprehensible method of God’s works, for so many are the wonders that they overwhelm our senses. And we may infer from this, that the greatness of God is not that which lies concealed in his mysterious essence, and in subtle disputation upon which, to the neglect of his works, many have been chargeable with mere trifling, for true religion demands practical not speculative knowledge. Having said that he would speak of, or meditate upon God’s works, (for the Hebrew word, ?????, asichah, as we have elsewhere seen, may be rendered either way,) he transfers his discourse to others, intimating, that there will always be some in the world to declare the righteousness, goodness, and wisdom of God, and that his divine excellencies are worthy of being sounded, with universal consent, by every tongue. And, should others desist and defraud God of the honor due to him, he declares that he would himself at least discharge his part, and, while they were silent, energetically set forth the praises of God. Some think, that the might of his terrible works is an expression to the same effect with what had been already stated. But it seems rather to denote the judgments of God against profane scoffers.

Verse 7
7.They shall speak forth, etc. As the verb ???, nabang, means properly to gush out, some suppose, that, as applied to speech, it means not simply speaking, but an overflowing utterance, like water rushing from a fountain, and the verb ?????, yerannenu, in the close of the verse, answers to this, meaning to shout, or sing aloud. To celebrate the memory of the Lord’s goodness, is the same with recalling to memory what we have personally experienced of his goodness. We cannot deny God’s claim to praise in all his excellencies, but we are most sensibly affected by such proofs of his fatherly mercy as we have ourselves experienced. David makes use, therefore, of this alluring consideration to induce us the more readily and cheerfully to engage in the praises of God, or rather, (according to the figurative word already used,) to burst forth in celebration of them.

Verse 8
8.Jehovah is gracious, etc. He opens up the goodness of which he spoke by using several expressions, as that God is inclined to mercy, (for such is the proper meaning of the word ????, channun,) and that he helps us willingly, as one sympathizing with our miseries. It is to be noticed that David has borrowed the terms which he here applies to God from that celebrated passage in Exodus 34:6; and as the inspired writers drew their doctrine from the fountain of the law, we need not wonder that they set a high value upon the vision which is there recorded, and in which as clear and satisfactory a description of the nature of God is given us as can anywhere be found. David, therefore, in giving us a brief statement of what it was most important we should know in reference to God, makes use of the same terms employed there. Indeed no small part of the grace of God is to be seen in his alluring us to himself by such attractive titles. Were he to bring his power prominently into view before us, we would be cast down by the terror of it rather than encouraged, as the Papists represent him a dreadful God, from whose presence all must fly, whereas the proper view of him is that which invites us to seek after him. Accordingly, the more nearly that a person feels himself drawn to God, the more has he advanced in the knowledge of him. If it be true that God is not only willing to befriend us, but is spoken of as touched with sympathy for our miseries, so as to be all the kinder to us the more that we are miserable, what folly were it not to fly to him without delay? But as we drive God’s goodness away from us by our sins, and block up the way of access, unless his goodness overcome this obstacle, it would be in vain that the Prophets spoke of his grace and mercy. (280) It was necessary, therefore, to add what follows, that great is his mercy, that he pardons sins, and bears with the wickedness of men, so as to show favor to the unworthy. As regards the ungodly, although God shows them his long-suffering patience, they are incapable of perceiving pardon, so that the doctrine on which we insist has a special application to believers only, who apprehend God’s goodness by a living faith. To the wicked it is said —
“To what end is the day of the Lord for you? the day of the Lord is darkness and not light, affliction and not joy.”
(Amos 5:18.)
We see in what severe terms Nahum threatens them at the very beginning of his prophecy. Having referred to the language used in the passage from Moses, he adds immediately, on the other hand, to prevent them being emboldened by it, that God is a rigid and severe, a terrible and an inexorable judge. (Nahum 1:3.) They therefore who have provoked God to anger by their sins, must see to secure his favor by believing.

Verse 9
9.Jehovah is good to all, etc. The truth here stated is of wider application than the former, for the declaration of David is to the effect, that not only does God, with fatherly indulgence and clemency, forgive sin, but is good to all without discrimination, as he makes his sun to rise upon the good and upon the wicked. (Matthew 5:45.) Forgiveness of sin is a treasure from which the wicked are excluded, but their sin and depravity does not prevent God from showering down his goodness upon them, which they appropriate without being at all sensible of it. Meanwhile believers, and they only, know what it is to enjoy a reconciled God, as elsewhere it is said —
“Come ye to him, and be ye enlightened, and your faces shall not be ashamed; taste and see that the Lord is good.”
(Psalms 34:5.)
When it is added that the mercy of God extends to all his works, this ought not to be considered as contrary to reason, or obscure. Our sins having involved the whole world in the curse of God, there is everywhere an opportunity for the exercise of God’s mercy, even in helping the brute creation.

Verse 10
10.All thy works, etc. Though many would suppress God’s praises, observing a wicked silence regarding them, David declares that they shine forth everywhere, appear of themselves, and are sounded, as it were, by the very dumb creatures. He then assigns the special work of declaring them to believers, who have eyes to perceive God’s works, and know that they cannot be employed better than in celebrating his mercies. What is added — they shall speak the glory of thy kingdom — I consider to have reference only to believers. If any incline to think that these words rather apply to God’s creatures universally, I would not object to that view. But the particular kind of speaking or teaching which David here refers to, applies only to saints. Accordingly I have retained the future tense of the verbs, rather than the optative mood, as others have done. In using the term kingdom, David intimates that this is the tendency of the manifestation of God’s works, to reduce the whole world to a state of order, and subject it to his government. He insists upon the excellency of this kingdom, that men may know that things are to be considered as in disorder and confusion, unless God alone be acknowledged supreme. He denies it to be transitory, like all earthly kingdoms, asserting that it will stand fast for ever. And to call our attention more particularly to its everlasting nature, he breaks out into an admiring exclamation, and addresses his discourse to God.

Verse 14
14.Jehovah upholding all the falling. He gives instances of the goodness and mercy of God, such as make it evident that God reigns only for the promotion of the general welfare of mankind. Bythe falling, and those who are bowed down, he means figuratively those who are overwhelmed by adversity, and would sink at once, were not God to extend his hand for their support. God, in short, has respect to the troubles of men, and helps such as are in distress, so that all ought not only to look upon his divine government with reverence, but willingly and cordially submit themselves to it. Another lesson taught us is, that none will be disappointed who seeks comfort from God in his affliction.

Verse 15
15.The eyes of all hope in thee. David adduces an additional proof of God’s goodness, in giving food to all living creatures, and thus showing himself in the character of the father of a family. Some interpreters, led by the term hope, which is employed, restrict the application to men, as being endued with reason and intelligence, to seek their food from their heavenly father, while the beasts seek it only in a gross manner, by sight or smell. But although not endued with the exercise of reason, leading them to depend upon God’s providence, necessity itself forces even them, by a certain hidden instinct, to seek their food, so that they may very properly be said to hope in God, as elsewhere the young ravens are said to cry unto him. (Psalms 147:9.) Besides, those who would restrict the words to man, still leave them open to the charge of impropriety; for the wicked have no regard to the fatherly care of God, more than the ox or the ass. Since such is the order established in nature that all animals are brought to a dependence upon their Maker, there is no impropriety in supposing the affection of desire or expectation to be here put for the fact of dependence itself. (282) All ambiguity is taken away by the next verse, where every living thing is said to be satisfied. It is said that he gives them their food, and in its season, for the very variety of it serves more to illustrate the providence of God. Each has its own way of feeding, and the different kinds of aliment are designed and adapted for different uses. David therefore speaks of that food which is particular to them. The pronoun is not in the plural, and we are not to read in their season, as if it applied to the animals. The food he notices as given in its season; for here also we are to notice the admirable arrangements of divine providence, that there is a certain time appointed for harvest, vintage, and hay crop, and that the year is so divided into intervals, that the cattle are fed at one time upon grass, at another on hay, or straw, or acorns, or other products of the earth. Were the whole supply poured forth at one and the same moment, it could not be gathered together so conveniently; and we have no small reason to admire the seasonableness with which the different kinds of fruit and aliment are yearly produced.

Verse 16
16.Thou openest thine hand, etc. The figure is a beautiful one. Most men pass over without observation the singular goodness of God apparent in this admirable ordering of things in nature, and David therefore represents him as stretching out his hand to distribute to the animals their food. We sinfully confine our attention to the earth which yields us our food, or to natural causes. To correct this error David describes God as opening his hands to put the food into our mouths. The word ????, ratson, some render desire, as though he meant that God supplied each kind of animal with food according to its wish. And a little afterwards we do indeed find it used in that sense. Others, however, refer it rather to God’s feeding them of his mere good pleasure and kindness; it not being enough to say that our food is given us by God, unless we add, as in the second clause of the verse, that his kindness is gratuitous, and that there is no extrinsic cause whatever moving him to provide so liberally for every living creature. In that case the cause is put for the effect; the various kinds of provision being effects of his good pleasure — ????????? ??? ???????. If it be found that men and others of his creatures often suffer and die from want, this is to be traced to the change which has come upon nature by sin. The fair order which subsisted in it by God’s original appointment often fails since the fall through our sins, and yet in what remains of it, though marred, we may see the kindness of God referred to by David, for in the severest failures of crop, there is no year so barren and unproductive, that God may not be said to open his hand in it.

Verse 17
17.Jehovah is righteous in all his ways. He does not now speak of God’s goodness merely in providing all his creatures with their daily food, but comprehends other parts of his providence, as in correcting men for their sins, restraining the wicked, trying the patience of his people under the cross, and governing the world by judgments which are often inscrutable to us. The ground upon which praise is here ascribed to God may seem a common one, being in every one’s mouth; but in nothing is wisdom shown more than in holding fast the truth, that God is just in all his ways, so as to retain in our hearts an unabated sense of it amidst all troubles and confusions. Though all acknowledge God to be just, most men are no sooner overtaken by affliction than they quarrel with his severity: unless their wishes are immediately complied with, they are impatient, and nothing is more common than to hear his justice impeached. As it is everywhere abused by the wicked imputations men cast upon it, here it is very properly vindicated from such ungrateful treatment, and asserted to be constant and unfailing, however loudly the word may disparage it. It is expressly added, in all his ways and works, for we fail to give God due honor unless we recognize a consistent tenor of righteousness in the whole progress of his operation. Nothing is more difficult in the time of trouble, when God has apparently forsaken us, or afflicts us without cause, than to restrain our corrupt feelings from breaking out against his judgments; as we are told of the emperor Mauricius in a memorable passage of history, that seeing his sons murdered by the wicked and perfidious traitor Phocas, and being about to be carried out himself to death, he cried out — “Thou art righteous, O God, and just are thy judgments!” As this man of no bad character opposed such a shield to the cruel trials he met with, we must learn to put a check upon our spirits, and always give God’s righteousness the honor due to it. David, however, goes farther still, intimating that God, even when he seems to be most severe, is so far from being cruel as to temper his heaviest judgments with equity and clemency.

Verse 18
18.Jehovah is near to all that call upon him. This truth is principally applicable to believers, whom God in the way of singular privilege invites to draw near him, promising that he will be favorable to their prayers. Faith, there is no doubt, lies idle and even dead without prayer, in which the spirit of adoption shows and exercises itself, and by which we evidence that all his promises are considered by us as stable and sure. The inestimable grace of God, in short, towards believers, appears in this, that he exhibits himself to them as a Father. As many doubts steal upon us when we pray to God, and we either approach him with trembling, or fail by becoming discouraged and lifeless, David declares it to be true without exception, that God hears all who call upon him. At the same time, as most men pervert and profane the method of calling upon God through inventions of their own, the right manner of praying is laid down in the next part of the verse, which is, that we should pray in truth. Although men resort to God in a cold manner, or even in their prayers expostulate with him, while their hearts are swelling with pride or with anger, they yet complain that they are not heard; just as if there were no difference between praying and quarreling, or the exercise of faith and hypocrisy. The greater part of men, involved in infidelity, scarcely believe that there is a God in heaven at all; others would banish him from it if they could; others would tie him down to their views and, wishes, while some seek slight and insufficient ways of reconciling him, so that the common way of praying is but an idle and empty ceremony. (283) And although nearly all men without exception have recourse to God in the time of their need, they are few indeed who bring the smallest measure of faith or repentance. It were better that the name of God should be buried in oblivion than exposed to such insults. There is good reason, therefore, why truth should be said to be necessary in our prayers — that they come from a sincere heart. The falsehood, which is the opposite of this sincerity, is of various kinds; indeed it were difficult to enumerate them — infidelity, wavering, impatience, murmuring, pretended humility, in short there are as many sorts of it as there are sinful dispositions. The truth being one of no small importance, David again confirms and enlarges upon it in the next verse. The repetition is worthy of our particular notice, for such is our tendency to unbelief, that there are few who in calling upon God do not look upon their prayers as fruitless. Hence the perverse manner in which the wandering minds of men are tossed hither and thither, as in the Papacy they invented patrons without number, holding it of no importance almost to embrace with an unwavering faith the promises by which God invites us to himself.

Verse 19
To throw the door still more open, the Holy Spirit, by the mouth of David, tells us, that God will accommodate himself to the desires of all who fear him. This is a mode of expression of which it is difficult to say how much it ought to impress our minds. Who is man, that God should show complaisance to his will, when rather it is ours to look up to his exalted greatness, and humbly submit to his authority? Yet he voluntarily condescends to these terms, to obtemper our desires. At the same time, there is a check to be put upon this liberty, and we have not a license of universal appetency, as if his people might forwardly clamor for whatever their corrupt desires listed, but before God says that he will hear their prayers, he enjoins the law of moderation and submission upon their affections, as we learn from John, —
“We know that he will deny us nothing,
if we seek it according to his will.” (1 John 5:14.)
For the same reason, Christ dictated that form of prayer, “Thy will be done,” setting limits round us, that we should not preposterously prefer our desires to those of God, nor ask without deliberation what first comes into our mouth. David, in making express mention of them that fear God, enjoins fear, reverence, and obedience upon them before holding out the favorable indulgence of God, that they might not think themselves warranted to ask more than his word grants and approves. When he speaks of their cry, this is a kind of qualification of what he had said. For God’s willingness to grant our prayers is not always so apparent that he answers them at the very moment they are made. We have, therefore, need of perseverance in this trial of our faith, and our desires must be confirmed by crying. The last clause — he will save them — is also added by way of correction, to make us aware how far, and for what end God answers the prayers of his people, namely, to evidence in a practical manner that he is the faithful guardian of their welfare.

Verse 20
20.Jehovah preserves, etc. He insists upon the same truth, — that God is near to his people to help them in the time of need; this being a sure proof of his presence, that by his mercy they come safe and unhurt out of every danger which befalls them. It is worthy of our notice, that, instead of fear, he now speaks of love; for, in distinguishing believers by this title, that they love God, he intimates it to be the root of true godliness, that they submit themselves to him voluntarily, which again is the effect of faith. Till God draw us by the attractions of his grace, this placid submission will never follow. The love spoken of by David, however, is perhaps more extensive, as God’s people not only attach themselves to him in the way of obedience to his authority, but knowing that union to him is of all other things most desirable, aspire with their whole soul after this happiness. Still there can be no doubt, that the reference is to it here as the chief part of holiness and righteousness, as was said by Moses,
“And now, O Israel, what does the Lord thy God require of thee,” etc. (Deuteronomy 10:12.)
This effect of godliness in securing our safety and preservation under the divine guardianship, David exemplifies by an opposition clause, declaring, that all the wicked shall, in the just judgment of God, miserably perish. That he might close as he had begun, he again affirms, that he will publish the praises of God, and urges all to the same duty by his example. Some would read,every living thing shall bless, but this does not seem to me a proper reading. When Moses, speaking of the flood, says, that “all flesh in which was the breath of life perished,” I grant that the term comprehends the brute creation, but wherever “flesh” is mentioned without any addition, the reference is only to men. Nor is David here stating what they would, but what they should do, declaring all men bound by the great and inexhaustible goodness of God constantly and for ever to praise him.

Calvin, John. "Commentary on Psalms 111". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/psalms-111.html. 1840-57

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Hugh C. Wood, Atlanta, Georgia

New International Version (NIV)

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Calvin, John. "Commentary on Psalms 145". "Calvin's Commentary on the Bible"  (Public Domain)

17 USC § 107 Fair Use. No claim of monetary remuneration on same.

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Saturday, July 25, 2020

An Overview of Four (4) Psalms over Four (4) Weeks, This Sunday: Psalm 111 הַלְלוּ יָהּ Hallelujah!

SUNDAY, JULY 26, 2020

An Overview of Four (4) Psalms over Four (4) Weeks, Psalm 100, Psalm 33, 103, and 111

This Sunday: Psalm 111  הַלְלוּ יָהּ  Hallelujah!

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Hugh C. Wood, Esq., Atlanta, Georgia

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Last week we looked at Psalm 103, the Mount Everest of the Psalms of Thanksgiving.

This week we look at Psalm 111  ::  הַלְלוּ יָהּ  Hallelujah!

Psalm 111 Is a Magnificent song of Praise to the Lord.    הַלְלוּ יָהּ  Hallelujah!

Hallelujah! to the Lord.  

Many times we look down and consider what we do not have or what is wrong, but Psalm 111, asks us to look up and thank the Lord and Praise the Lord for what we do have.  

We are to praise Him for everything that he has brought our way - for all of it is for our edification and development as Christians.  And we develop and grow every single day that we are here.  

"This Psalm [111] is a hymn of praise to Yahweh for the wondrous works which he has created.

Both Psalms 111 and 112 begin with “Praise Yahweh.”  Both are 22 line acrostic poems.  The last verse of Psalm 111 says, “The fear of Yahweh is the beginning of wisdom.”  Psalm 112 takes up that theme with “Blessed is the man who fears Yahweh” (112:1).  The two psalms were apparently written as a pair, and may have been sung that way in Jewish worship––just as we sing two verses of a hymn that follow the same form and meter.

PSALM 111:1-3.  I WILL GIVE THANKS TO YAHWEH
1 Praise Yahweh!
I will give thanks to Yahweh with my whole heart,
in the council of the upright, and in the congregation.

2 Yahweh’s works are great,
pondered by all those who delight in them."   [1]

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For some reason the study of this particular Psalm, has lead me into the hymnody surrounding it.  This is unusual for me, since I am a word person and have not been in the choir like so many that have come through this class(es) over the decades.

So, lets look at this great psalm in some of the magnificent hymns written about it.

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Let us open today with a Hymn of Praise "O Praise Ye the Lord" as sung by the Choir at Salisbury Cathedral, Salisbury, UK.





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Psalm 111  in the King James Version (for historical style) reads as follows:

111 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.

6 He hath shewed 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: [2] a good understanding have all they that do his commandments: his praise endureth for ever.  [3]

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Psalm 111

Here is Pastor Paul LeBoutillier of Calvary Chapel Ontario, Oregon reviewing the magnificence of Psalm 111.





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GF HANDEL: Messiah - Hallelujah




Hallelujah



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Psalm 111:  The Choir of Westminster Abbey





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Calvin's full Commentary on Psalm 111 is at [5].

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An overview of how Psalms is assembled in the Bible Project is at [6].

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I am hopeful this overview of these four (4) magnificent Psalms over the last four (4) weeks has been uplifting and beneficial to your spiritual journey.

Much Love to you,

Hugh Wood
Atlanta, Georgia

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[1]

Here is Richard Neil Donovan's Commentary on Psalm 111.

Biblical Commentary
(Bible study)
Psalm 111
CONTEXT:
Hebrew poetry follows different forms (parallelism, dirges, acrostics, etc.), as does poetry in the English language (sonnet, narrative, epic, free verse, etc.).  This poem follows the acrostic model in which each line begins with the next letter of the Hebrew alphabet.  That is obviously a rigorous discipline––especially so in the case of this psalm, which has 22 short lines to accommodate the 22 characters of the Hebrew alphabet

The first line of the poem, “Praise Yahweh,” is not included in the 22 acrostic lines.

To appreciate the difficulty posed by the acrostic model, consider how difficult you would find it to compose a 26 line poem with each line starting with the next letter of the alphabet from A to Z.

This psalm is a hymn of praise to Yahweh for the wondrous works which he has created.

Both Psalms 111 and 112 begin with “Praise Yahweh.”  Both are 22 line acrostic poems.  The last verse of Psalm 111 says, “The fear of Yahweh is the beginning of wisdom.”  Psalm 112 takes up that theme with “Blessed is the man who fears Yahweh” (112:1).  The two psalms were apparently written as a pair, and may have been sung that way in Jewish worship––just as we sing two verses of a hymn that follow the same form and meter.

PSALM 111:1-3.  I WILL GIVE THANKS TO YAHWEH
1 Praise Yahweh!
I will give thanks to Yahweh with my whole heart,
in the council of the upright, and in the congregation.

2 Yahweh’s works are great,
pondered by all those who delight in them.

3 His work is honor and majesty.
His righteousness endures forever.

“Praise Yahweh!    I will give thanks to Yahweh with my whole heart”  (Hebrew: lebab) (v. 1a).  The psalmist begins by calling the congregation to praise Yahweh, and then affirms that he will do so personally with his whole heart (lebab), which means that his outward expression of praise finds its source in his deepest inner nature.

“in the council of the upright (Hebrew: yasar), and in the congregation” (v. 1b).  Furthermore, the psalmist will praise Yahweh in the context of public worship––”in the counsel of the upright” (yasar)––those who are straight or right or upright––those who are walking the straight and narrow path that leads to life (Matthew 7:14).

“Yahweh’s works are great” (v. 2a).   Yahweh’s works are great.  Verse 5 will mention Yahweh’s gift of food (manna) and his remembrance of his covenant with Israel as examples.

But Yahweh’s works (as far as humans are concerned) began with the creation:  Light, the sky, dry land and the seas, vegetation, lights in the sky (the sun, moon, and stars), fish and fowl, animals of every kind, and finally the man and woman (Genesis 1).

 “pondered (Hebrew: daras) by all those who delight in them” (v. 2b).   The word daras means to seek or examine or study.

The psalmist is saying that those who delight in Yahweh’s works ponder (seek, examine, study) those works.

Even people of no faith can study Yahweh’s works and find delight in them.  Even if they don’t acknowledge that God created those things, they take delight in their grand and intricate nature.

But those who approach God’s works in faith find a special blessing there.

“His work is honor (Hebrew: hod) and majesty” (Hebrew: hadar). The word hod means authority or majesty, and was sometimes used to describe the majestic appearance of a strong man or a horse.  In this verse, the psalmist is saying that Yahweh’s works embody that kind of authority or majesty.

The word hadar means glory or majesty.  These two words then (hod and hadar) are similar.  The psalmist uses both words to describe the awe-inspiring nature of Yahweh’s works.

That brings to mind one more thought.  If Yahweh’s works are authoritative, glorious, and majestic, what must Yahweh be like?  Wouldn’t the creator be even greater than the creation!

“His righteousness (Hebrew: sedaqah) endures forever” (v. 3).  Righteousness is one of the defining attributes of Yahweh’s character.  Yahweh’s righteousness is reflected in his covenant faithfulness.   His righteousness is not subject to whim, but endures forever.

PSALM 111:4-6.  YAHWEH IS GRACIOUS AND MERCIFUL
4 He has caused his wonderful works to be remembered.
Yahweh is gracious and merciful.

5 He has given food to those who fear him.
He always remembers his covenant.

6 He has shown his people the power of his works,
in giving them the heritage of the nations.

He has caused his wonderful works to be remembered” (Hebrew: zeker) (v. 4a).  The noun zeker is related to the verb zakar (to remember), and means remembrance or memorial.

Yahweh called his people to remember his mighty works:  The Exodus (Exodus 6ff)––his provision for Israel in the wilderness (Exodus 16ff)­­––his commandments (Exodus 20ff)––his leadership into the Promised Land (Joshua 1ff)––his deliverance of Israel from its enemies.

Yahweh also gave Israel tools for remembering:

The Sabbath (Exodus 20:8-11).
Feast days, especially the Passover (Exodus 13:3; 23:14; Deuteronomy 16:1-17; 24:18).
Various rites and ceremonies (Leviticus 5:12; 6:15; Esther 9:26-28).
Physical reminders (Genesis 9:16-17; Exodus 39:7; Numbers 31:54; Deuteronomy 6:6–9; Joshua 4:1-9).
Scriptures, especially the law and the prophets.
“Yahweh is gracious (Hebrew: hannun) and merciful” (Hebrew: rahum) (v. 4b).  The word hannum means gracious or merciful, and rahum means compassionate or merciful or forgiving.  The two words are roughly synonymous, and are often used together to describe God (2 Chronicles 30:9; Nehemiah 9:17, 31; Psalm 111:4; 145:8; Joel 2:13; Jonah 4:2).

That Yahweh is gracious and merciful is hugely important, because “all have sinned, and fall short of the glory of God”––so our only hope is “being justified freely by his grace through the redemption that is in Christ Jesus” (Romans 3:23).  Jesus is the ultimate expression of Yahweh’s graciousness and mercy.

“He has given food to those who fear (Hebrew: yare) him” (v. 5a).  To fear (yare) God can mean to be afraid of God, as the Israelites were at Mount Sinai (Deuteronomy 5:5), but it more often means holding God in awe or reverence.

God has created a world that is rich in food.  That many people are hungry is often due to poor distribution of food supplies or some sort of dysfunctionality (personal or governmental).

God’s provided food in the wilderness in response to Israel’s complaints about their lack of food.  God promised to “rain bread from the sky” (Exodus 16:4), and the bread that he gave them was known as manna (Hebrew: man hu––what is it?).  The bread that God provided was not food for the ages, but was instead food for the day (Exodus 16:4-5, 20-21).  In keeping with that principle, Jesus teaches us to pray, not for wealth, but for daily bread (Matthew 6:11; Luke 11:3).

“He always remembers (Hebrew: zakar) his covenant” (Hebrew: berit) (v. 5b). A covenant is an agreement binding on both parties.  Typically, Yahweh dictated the terms of the covenant, which were always favorable to the other party––but which required their compliance.

Yahweh established a number of covenants with the Hebrew people.  Some of the more important Biblical covenants were between God and Abraham (Genesis 12:1-3); Isaac and Jacob (Exodus 2:24; Leviticus 26:42); Noah (Genesis 8:21-22; ) Moses (Exodus 6:4-5; 19:5; 24:7-8; 25:21); David  (2 Samuel 7:16; Psalm 89:2-4; 105:8-11); and Israel (Jeremiah 31:3-4, 31-37).

Yahweh “always remembers (zakar) his covenant” just as a faithful husband always remembers his wedding vows.  This kind of remembering goes beyond bringing something to mind.  It also involves action––being faithful to one’s promises.  Yahweh was not only faithful to his promises, but also forgave Israel time after time when she betrayed her side of the covenant.

“He has shown his people the power of his works,  in giving them the heritage of the nations” (v. 6).  This hearkens back to the time when Yahweh gave Israel the Promised Land––a term that never appears in the Bible, but is implied in promises made to Abram (Genesis 13:14-17; 15:7-21)––Isaac (Genesis 26:2-3––and Jacob (Genesis 28:13-15) See also 1 Chronicles 16:16-18; Psalm 105:9; Hebrews 11:9.

Joshua led Israel in its successful effort to conquer the Promised Land (Joshua 1-12).  That land helped to confirm their identity as a people––and particularly as the people of God.

However, the land didn’t belong to Israel, but to Yahweh (Leviticus 25:23).  Yahweh allowed Israel to live in the land when they were faithful, and exiled them when they were not.

PSALM 111:7-9.  THE WORKS OF HIS HANDS
7 The works of his hands are truth and justice.
All his precepts are sure.

8 They are established forever and ever.
They are done in truth and uprightness.

9 He has sent redemption to his people.
He has ordained his covenant forever.
His name is holy and awesome!

“The works of his hands are truth (Hebrew: ’emet) and justice” (Hebrew: mispat) (v. 7a).   Truth (’emet) is that which is real or dependable––the opposite of false.

Justice (mispat) is a legal word that speaks of judgment or legal decisions.  In this instance, the psalmist is saying that the works of Yahweh’s hands involve true justice––judgments with integrity––decisions based on fairness rather than favoritism.

“All his precepts (Hebrew: piqqud) are sure” (Hebrew: ‘aman) (v. 7b).  The word piqqud means precept or instruction.  My dictionary defines precept as “a general rule intended to regulate behavior or thought”––and that’s what the psalmist is talking about here.

We usually refer to God’s precepts as his laws or commandments.  The psalmist is saying that God’s laws are sure (‘aman).  Being trustworthy, they lead rightly––provide stability––instill confidence.

That brings to mind Psalm 19, which says:

“Yahweh’s law is perfect, restoring the soul.
Yahweh’s testimony is sure, making wise the simple.
Yahweh’s precepts are right, rejoicing the heart.
Yahweh’s commandment is pure, enlightening the eyes” (Psalm 19:7-8).

“They are established (Hebrew: samak) forever and ever” (v. 8a).  The word samak has a variety of meanings.  In this context, it means that God sustains or upholds his precepts (laws, commandments) forever.  They have an eternal quality.

“They are done in truth (Hebrew: ’emet) and uprightness” (Hebrew: yasar) (v. 8b).  See verse 7a above for the meaning of ’emet.

The word yasar (uprightness) means straight or right or upright or without guile.  The psalmist is saying that God’s precepts (laws, commandments) are exactly what they ought to be.  They incorporate no guile or pretense or favoritism.  We can depend on them to lead us rightly.

“He has sent redemption (Hebrew: pedut) to his people” (v. 9a).   The word pedut means ransom or redemption.  Redemption involves bringing liberty to a captive, usually through the payment of a price (a ransom).

While pedut could mean deliverance from any adversity, in the context of this psalm it brings to mind the Exodus––deliverance from slavery and possession of the Promised Land.

“He has ordained (Hebrew: sawah) his covenant forever” (v. 9b).  The word sawah means to order or to command.  In the Old Testament, sawah is usually used for someone issuing an order.  But it can also mean to set up something, and that’s the intent here.  Yahweh set up or ordained his covenant forever.

For more on covenants, see the comments on verse 5b above.

“His name is holy (Hebrew: qadosh) and awesome!” (Hebrew: yare) (v. 9c).  The Hebrew Scriptures consistently present God and God’s name as holy.  All holiness is derivative––derived from the holiness of God.  The Sabbath is holy because God made it so.  The tabernacle and temple are holy because of God’s presence.  The nation Israel is to be holy because it is in a covenant relationship with God.

The word yare (awesome) is sometimes translated fear, as in Psalm 85:9, which says, “Surely his salvation is hear those who fear (yare) him.

But yare can also mean awe or reverence, and that is what the psalmist probably means here.  Yahweh’s name inspires awe or reverence.

I hesitate to use the word awesome, which our culture has so trivialized, i.e., “Your fingernail polish is so awesome!”

PSALM 111:10.  THE FEAR OF YAHWEH IS THE BEGINNING OF WISDOM
10 The fear of Yahweh is the beginning of wisdom.
All those who do his work have a good understanding.
His praise endures forever!

“The fear (Hebrew: yir’ah) of Yahweh is the beginning of wisdom” (v. 10a).  The noun yir’ah is related to the verb yare’ (to fear, respect, or reverence) and the adjective yare’ (fearing, afraid).

Fear of (reverence for) Yahweh makes a person receptive to Godly wisdom (Proverbs 1:7; 9:10).  That person will obey Yahweh and observe his commandments (Deuteronomy 6:13; 28:58).

“All those who do his work have a good understanding” (Hebrew: sekel) (v. 10b).  The person who does God’s work will have sekel––insight or understanding––the kind of uncommon sense that enables a person to make good decisions and to avoid bad consequences (Proverbs 9:10).

 “His praise endures forever!” (v. 10c).    I didn’t find anything in the commentaries on this line that was particularly helpful.  I take it to mean that the person who fears (reverences) God and does his works will praise God forever.  That makes sense in two ways:

The person whose faith results in wisdom and understanding will be able to praise God through thick and thin. I have seen that kind of positive spirit in a number of faithful people who were facing various adversities––to include the death of a spouse or their own illness and impending death. The deeper our faith, the better we are likely to understand that the Lord is with us even as we walk through the valley of the shadow of death (or any other adversity) (Psalm 23:4).  Note that Psalm 23 speaks of walking THROUGH the valley, and not just into it.  God is with us even as we make that journey.
• The person of faith can expect to live eternally, so he/she can praise God forever.

SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.

[ Citations to works omitted.  They are available with the original commentary] 

https://sermonwriter.com/psalm-111-commentary/

Copyright 2017, Richard Niell Donovan

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There is an obvious cross citation here to Proverbs 9.  Technically, the Psalm came before the Proverb.  

Proverbs 9
New International Version
Invitations of Wisdom and Folly
9 Wisdom has built her house;
    she has set up[a] its seven pillars.
2 She has prepared her meat and mixed her wine;
    she has also set her table.
3 She has sent out her servants, and she calls
    from the highest point of the city,
4     “Let all who are simple come to my house!”
To those who have no sense she says,
5     “Come, eat my food
    and drink the wine I have mixed.
6 Leave your simple ways and you will live;
    walk in the way of insight.”

7 Whoever corrects a mocker invites insults;
    whoever rebukes the wicked incurs abuse.
8 Do not rebuke mockers or they will hate you;
    rebuke the wise and they will love you.
9 Instruct the wise and they will be wiser still;
    teach the righteous and they will add to their learning.

10 The fear of the Lord is the beginning of wisdom,
    and knowledge of the Holy One is understanding.
11 For through wisdom[b] your days will be many,
    and years will be added to your life.
12 If you are wise, your wisdom will reward you;
    if you are a mocker, you alone will suffer.

13 Folly is an unruly woman;
    she is simple and knows nothing.
14 She sits at the door of her house,
    on a seat at the highest point of the city,
15 calling out to those who pass by,
    who go straight on their way,
16     “Let all who are simple come to my house!”
To those who have no sense she says,
17     “Stolen water is sweet;
    food eaten in secret is delicious!”
18 But little do they know that the dead are there,
    that her guests are deep in the realm of the dead.

Footnotes
Proverbs 9:1 Septuagint, Syriac and Targum; Hebrew has hewn out

Proverbs 9:11 Septuagint, Syriac and Targum; Hebrew me

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Here is Psalm 111 in the New International Version

Psalm 111[a]
1 Praise the Lord.[b]

I will extol the Lord with all my heart
    in the council of the upright and in the assembly.

2 Great are the works of the Lord;
    they are pondered by all who delight in them.
3 Glorious and majestic are his deeds,
    and his righteousness endures forever.
4 He has caused his wonders to be remembered;
    the Lord is gracious and compassionate.
5 He provides food for those who fear him;
    he remembers his covenant forever.

6 He has shown his people the power of his works,
    giving them the lands of other nations.
7 The works of his hands are faithful and just;
    all his precepts are trustworthy.
8 They are established for ever and ever,
    enacted in faithfulness and uprightness.
9 He provided redemption for his people;
    he ordained his covenant forever—
    holy and awesome is his name.

10 The fear of the Lord is the beginning of wisdom;
    all who follow his precepts have good understanding.
    To him belongs eternal praise.

Footnotes
Psalm 111:1 This psalm is an acrostic poem, the lines of which begin with the successive letters of the Hebrew alphabet.
Psalm 111:1 Hebrew Hallelu Yah

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Hallelujah

"Hallelujah" (hllw yh) in Hebrew script

French manuscript of Psalm 149; the words "Hallelu-Yah" are visible next to the pointing man's face.
Hallelujah (/ˌhælɪˈluːjə/ HAL-i-LOO-yə) is an interjection. It is a transliteration of the Hebrew phrase הַלְלוּ יָהּ (Modern Hebrew hallūyāh, Tiberian haləlūyāh), which is composed of two elements: הַלְלוּ (second-person imperative masculine plural form of the Hebrew verb hillel: an exhortation to "praise" addressed to several people[1]) and יָהּ (the name of God Yah).[2][3][4] The term is used 24 times in the Hebrew Bible (in the book of Psalms), twice in deuterocanonical books, and four times in the Christian Book of Revelation.[5]

The phrase is used in Judaism as part of the Hallel prayers, and in Christian prayer,[5] where since the earliest times[6] it is used in various ways in liturgies,[7] especially those of the Catholic Church and the Eastern Orthodox Church,[8] both of which use the form "alleluia" which is based on the alternative Greek transliteration.

In the Bible
הַלְלוּיָהּ is found in 24 verses in the Book of Psalms [9] (104–106, 111–117, 135, 145–150), but twice in Psalm 150:6. It starts and concludes a number of Psalms.

The Greek transliteration ἀλληλούϊα (allēlouia) appears in the Septuagint version of these Psalms, in Tobit 13:17 and 3 Maccabees 7:13, and four times in Revelation 19:1–6, the great song of praise to God for his triumph over the Whore of Babylon.[5][6] It is this usage that Charles Jennens extracted for the Hallelujah Chorus in Handel's Messiah. This transliteration is the basis of the alternative English transliteration of "Alleluia" that is also used by Christians.

Interpretation
In the Hebrew Bible hallelujah is actually a two-word phrase, not one word. The first part, hallelu, is the second-person imperative masculine plural form of the Hebrew verb hillel.[1] However, "hallelujah" means more than simply "praise Jah" or "praise Yah", as the word hallel in Hebrew means a joyous praise in song, to boast in God.[10][11]

The second part, Yah, is a shortened form of YHWH, the name for the Creator.[5] The name ceased to be pronounced in Second Temple Judaism, by the 3rd century BC due to religious beliefs.[12] The correct pronunciation is not known, however, it is sometimes rendered by Christians as "Yahweh" or "Jehovah". The Septuagint translates Yah as Kyrios (the LORD), because of the Jewish custom of replacing the sacred name with "Adonai", meaning "the Lord".

In Psalm 150:6 the Hebrew reads kol han'shamah t'hallel yah halelu-yah;[13] the first "hallel" and "yah" in this verse are two separate words, and the word "yah" is translated as "the LORD", or "YHWH". In Psalm 148:1 the Hebrew says "הללו יה halelu yah". It then says "halelu eth-YHWH" as if using "yah" and "YHWH" interchangeably. The word "Yah" appears by itself as a divine name in poetry about 49 times in the Hebrew Bible (including halelu yah), such as in Psalm 68:4–5 "who rides upon the skies by his name Yah" and Exodus 15:2 "Yah is my strength and song". It also often appears at the end of Israelite theophoric names such as Isaiah "yeshayah(u), Yahweh is salvation" and Jeremiah "yirmeyah(u), Yahweh is exalted".[5]

The word hallelujah occurring in the Psalms is therefore a request for a congregation to join in praise toward God. It can be translated as "Praise Yah" or "Praise Jah, you people".[2][7][14]

Most well-known English versions of the Hebrew Bible translate the Hebrew "Hallelujah" (as at Psalm 150:1) as two Hebrew words, generally rendered as "Let us praise" and "the LORD", but the second word is given as "Yah" in the Lexham English Bible and Young's Literal Translation, "Jah" in the New World Translation, "Jehovah" in the American Standard Version, and "Hashem" in the Artscroll Tanach (Orthodox Jewish). Instead of a translation, the transliteration "Hallelujah" is used by JPS Tanakh, International Standard Version, Darby Translation, God's Word Translation, Holman Christian Standard Bible, and The Message, with the spelling "Halleluyah" appearing in the Complete Jewish Bible. The Greek-influenced form "Alleluia" appears in Wycliffe's Bible, the Knox Version and the New Jerusalem Bible.

In the great song of praise to God for his triumph over the Whore of Babylon[5] in chapter 19 of the New Testament book of Revelation, the Greek word ἀλληλούϊα (allēluia), a transliteration of the same Hebrew word, appears four times, as an expression of praise rather than an exhortation to praise.[6] In English translations this is mostly rendered as "Hallelujah",[15] but as "Alleluia" in several translations,[16] while a few have "Praise the Lord",[17] "Praise God",[18] "Praise our God",[19] or "Thanks to our God".[20]

The linguist Ghil'ad Zuckermann argues that the word Hallelujah is usually not replaced by a praise God! translation due to the belief in iconicity: the perception that there is something intrinsic about the relationship between the sound of the word and its meaning.[21]:62

Usage by Jews
The word "hallelujah" is sung as part of the Hallel Psalms (interspersed between Psalms 113–150).[22] In Tractate Shabbat of the Talmud, Rabbi Yose is quoted as saying that the Pesukei dezimra Psalms should be recited daily.[23] Psalms 145-150, also known as the Hallel of pesukei dezimra, are included to fulfill this requirement in the liturgy for the traditional Jewish Shacharit (morning) service.[24] In addition, on the three Pilgrimage Festivals, the new moon and Hanukkah, Psalms 113-118 are recited.[25] The latter psalms are known simply as Hallel with no additional qualification.

Psalms 146:10, ending with Halleluja, is the third and final biblical quotation in the Kedushah. This expanded version of the third blessing in the Amidah is said during the Shacharit and Mincha (morning and afternoon) services when there is a minyan present.[26]

Usage by Christians
Main article: Alleluia
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Christian Mass, singing Hallelujah
For most Christians, "Hallelujah" is considered a joyful word of praise to God, rather than an injunction to praise him. "The Alleluia" refers to a traditional chant, combining the word with verses from the Psalms or other scripture. In the Latin Rite of the Catholic Church, and in many older Protestant denominations, the Alleluia, along with the Gloria in excelsis Deo, is not spoken or sung in liturgy during the season of Lent, instead being replaced by a Lenten acclamation, while in Eastern Churches, Alleluia is chanted throughout Lent at the beginning of the Matins service, replacing the Theos Kyrios, which is considered more joyful. At the Easter service and throughout the Pentecostarion, Christos anesti is used in the place where Hallelujah is chanted in the western rite expressing happiness.


In contemporary worship among many Protestants, expressions of "Hallelujah" and "Praise the Lord" are acceptable spontaneous expressions of joy, thanksgiving and praise towards God, requiring no specific prompting or call or direction from those leading times of praise and singing.[27]  wiki.

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Bible Commentaries

Bible Commentaries
Calvin's Commentary on the Bible
Psalms 111

Verse 1
1I 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, (337) 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 Psalms 65:1,

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

Verse 2
2The works of Jehovah are great He now proceeds to inform us that there are abundant materials for praising God, supplied by his works, to which at present he makes only a general reference, and which he, subsequently, defines more explicitly in relation to the government of the Church. The magnitude of God’s works is a subject which, generally, eludes the observation of men, and, therefore, few of them are acquainted with it. This ignorance the prophet ascribes to the indifference and ingratitude of men, comparatively few of whom condescend to notice the great wisdom, goodness, justice, and power, which shine forth in these works. Expositors are divided in their sentiments about the second clause of the verse. Some translate it, sought out for all their delights; and, indeed, the Hebrew term חפף, chaphets, signifies good pleasure; but as this is too harsh an interpretation of the word, it is better to understand it as an adjective, expressing the idea of loving or desiring. As to the participle, sought out, which, according to the Hebrew verb, דרש, darash, properly denotes, to search with diligence, we yet find that the works of Jehovah are, in this place, called דרושים, derushim, that is, perceived or found out. Hence, in Isaiah 65:1, it is said, “I was found of them who sought, me not.” I must, however, not lose sight of the prophet’s design, namely, that in consequence of so few applying themselves to the study of the works of God, he teaches us that that is the reason why so many are blind amidst a flood of light; for, when he says that the excellency of the works of God is known to all who desire it, he means that none are ignorant of it, except such as are wilfully blind, or rather, malignantly and contemptuously quench the light which is offered to them. We must, however, attend to the means which we possess for arriving at the knowledge of these words because we know, that as long as the faithful are on earth, their understandings are dull and weak, so that they cannot penetrate the mysteries, or comprehend the height of the works of God. But, incomprehensible as is the immensity of the wisdom, equity, justice, power, and mercy of God, in his works, the faithful nevertheless acquire as much knowledge of these as qualifies them for manifesting the glory of God; only it becomes us to begin the study of his works with reverence, that we may take delight in them, contemptible though they be in the estimation of the reprobate, who treat them with impious scorn. The LXX. having rendered it, sought out in all his wills, Augustine has therefore taken occasion, with philosophic finesse, to ask, How can there be, or, at least, appear to be, a plurality of wills in God? And it is indeed a pleasing consideration, that though God manifest his will in his law, nevertheless there is another secret purpose by which he is guided in the wonderful management of human affairs. This doctrine, however, is, foreign to the exposition of this passage.

Verse 3
3His work is beautiful Others render it splendor. The meaning of the clause is this, That every act of God is replete with glorious majesty. In the following part of the verse he specifies more clearly in what this beauty and magnificence consist, by stating that the justice of God is everywhere conspicuous. It is not the design of God to furnish us with such a display of his power and sovereignty in his works, as might only fill our minds with terror, but he also gives us a display of his justice in a manner so inviting as to captivate our hearts. This commendation of the works and ways of God is introduced in opposition to the clamor and calumny of the ungodly, by which they impiously endeavor, to the utmost extent of their power, to disfigure and deface the glory of the works of God. In the next verse, he more especially extols the wonderful works in which God has principally set forth his power. To cause his marvellous works to be remembered, is equivalent to the doing of works worthy of being remembered, or the renown of which shall continue for ever. (338) And having above called upon us to contemplate his justice, now, in like manner, and almost in like terms, he celebrates the grace and mercy of God, principally in relation to his works, because that justice which he displays in the preservation and protection of his people, issues from the source of his unmerited favor which he bears towards them.

Verse 5
5He hath given a portion to them that fear him The Church being a mirror of the grace and justice of God, what the prophet said respecting them is here expressly applied to her; not that he designs to treat of the justice of God, in general, but only of that which he peculiarly displays towards his own people. Hence he adds, that God’s care of his people is such as to lead him to make ample provision for the supply of all their wants. The word טרף, tereph, which we have translated portion, is frequently taken for a prey: (339) others render it meat; but I rather choose to render it portion, in which sense it is taken in Proverbs 30:8, and Proverbs 31:15; as if he should say, that God had 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 every thing 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. And here it must be carefully observed, that if, in former times, and from a respect to his gracious covenant, he manifested so great kindness towards the people of Israel, in like manner, the goodness which we receive from him is the result of our adoption into his family; and because God is never weary in showing kindness to his people, he says that the remembrance of his covenant shall never be effaced. Moreover, as he daily and constantly loads us with his benefits, so our faith must, in some measure, correspond with it: it must not fail, but must rise above life and death.

The next verse is subjoined, by way of exposition, for the purpose of showing that God, in bestowing upon his people the heritage of the heathen, had manifested to them the power of his works. He does indeed employ the term show, but he means a true showing; because the possession of the Holy Land was not acquired by mere human power, but it was given to them by Divine power, and through the working of many miracles; and thus God, as it were, openly testified to the descendants of Abraham with what incomparable power he is invested. It is on this account that he sets up the people of Israel as a match for so many other nations, who would assuredly never have vanquished so many enemies, unless they had been sustained from on high.

Verse 7
7The works of his hands In the first clause of the verse he exclaims that God is known to be faithful and upright in his works, and then he goes on to extol the same truth and rectitude as pervading the doctrine of the law; the amount of which is, that a beautiful harmony characterises all the sayings and doings of God, because every where he shows himself to be just and faithful. We have a memorable proof of this fact in the redemption of his ancient people. Yet I doubt not, that, under the term, works, the prophet comprehends the constant government of the Church; because God daily and unceasingly shows that he is just and true, and unweariedly pursues the same course. Among men it is reckoned to be of more importance for one to be found just in practice than in profession; yet, as the doctrine of the law was the very life and safety of the people, the prophet very properly, and in several expressions, dwells upon the sentiment contained in the second clause of the verse; saying, all his statutes are true, they are established for ever, and are drawn up in perfect accordance with the strict law of truth and equity And assuredly, but for God’s having kept the people united to him by the sacred chain of the law, the fruit of their redemption would have been very small, and even that benefit would have soon been lost by them. We ought to observe, then, that this subject is brought prominently forward in this place; because, in attesting the eternal love of God, it became the means of imparting life.

Verse 9
9He sent redemption to his people What he had already stated is here repeated in different words. And as the deliverance of his people was the commencement of their salvation, it is first introduced; next is subjoined its confirmation in the law, by reason of which it comes to pass that God’s adoption could never fail. For though, long prior to this, God had established his covenant with Abraham, which also was the occasion of the redemption of the people; yet what is here mentioned refers exclusively to the law, by which the covenant was ratified, never to be disannulled. The amount is, that, in the deliverance of the people, God did not act the part of a beneficial father, merely for a day, but that, in the promulgation of the law, he also establishedhis grace, that the hope of eternal life might continue for ever in the Church. Moreover, you must attend carefully to what I have elsewhere cautioned you against, and to which I shall advert more at length on Psalms 119:0, where the law is spoken of, That the commandments must not be taken always abstractly, for the Holy Spirit, in an especial manner, refers to the promises which are in Christ, by which God, in gathering his chosen people to himself, hath begotten them again to eternal life.

Verse 10
10.The fear of Jehovah Having treated of the kindness of God, and paid a well-merited tribute to the law, the prophet goes on to exhort the faithful to reverence God, and be zealous in the keeping of the law. In calling the fear of God, The beginning or source of wisdom, he charges with folly those who do not render implicit obedience unto God. As if he should say, They who fear not God, and do not regulate their lives according to his law, are brute beasts: and are ignorant of the first elements of true wisdom. To this we must carefully attend; for although mankind generally wish to be accounted wise almost all the world lightly esteem God, and take pleasure in their own wicked craftiness. And as the very worst of men are reputed to be superior to all others in point of wisdom; and, puffed up with this confidence, harden themselves against God, the prophet declares all the wisdom of the world, without the fear of God, to be vanity or an empty shadow. And, indeed, all who are ignorant of the purpose for which they live are fools and madmen. But to serve God is the purpose for which we have been born, and for which we are preserved in life. There is, therefore, no worse blindness, no insensibility so grovelling, as when we contemn God, and place our affections elsewhere. For whatever ingenuity the wicked may possess, they are destitute of the main thing, genuine piety. To the same effect are the words which immediately follow,a good understanding have all they who keep God’s commandments. There is great emphasis upon the qualifying adjunct טוב, tob; because the prophet, in inveighing against the foolish opinion to which we have already adverted, tacitly condemns those who delight in their own wicked craftiness. His meaning is, I admit, that they are usually deemed wise who look well to their own interests, who can pursue a temporising policy, who have the acuteness and artifice of preserving the favorable opinion of the world, and who even practice deception upon others. But even were I to grant that this character belongs to them, yet is their wisdom unprofitable and perverse, because true wisdom manifests itself in the observance of the law. Next he substitutes the keeping of God’s commandments for the fear of God. For though all men, without exception, boast that they fear God, yet nothing is more common than for them to live in the neglect of his law. Hence the prophet very properly inculcates upon us the voluntary assumption of his yoke, and submission to the regulations of his word, as the most satisfactory evidence of our living in the fear of God. The term beginning (340) has misled some, leading them to imagine that the fear of God was denominated the entrance of wisdom, as it were the alphabet, because it prepares men for true piety. Such an opinion is scarcely deserving of notice, seeing that, in Job 28:28, it is called “wisdom.” In this passage fear is not to be understood as referring to the first or elementary principles of piety, as in 1 John 4:18, but is comprehensive of all true godliness, or the worship of God. The conclusion of the psalm requires no explanation; it being the object of the prophet simply to inculcate upon the faithful, that nothing is more profitable for them, than to spend their lives in the celebration of the praises of God.

Calvin, John. "Commentary on Psalms 111". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/psalms-111.html. 1840-57

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An Overview of the Psalms from The Bible Project




The Bible Project 2015.

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