Verse-by-Verse Bible Commentary
Psalms 111:7

Clarke's Commentary

Verse Psalms 111:7. Verity and judgment — His works are verity or truth, because they were wrought for the fulfilment of the promises he made to their fathers. And they were just; for their punishment was in consequence of their infidelities: and the punishment of the Babylonians was only in consequence of their gross iniquities; and in both respects he had proved his work to be according to justice and judgment.

Bridgeway Bible Commentary

Psalms 111-112 God and his godly people

Equal in length and similar in form, these two psalms can be read as a pair. Both are acrostics (see note preceding Psalms 9:0). The former considers the greatness of God, the latter the character of his godly people.

God’s wonderful works, both in creation and in history, are a cause for praise by all his worshipping people (111:1-3). In his sovereign power he took the agriculturally productive land of Canaan from its heathen inhabitants and gave it to the Israelite people according to the covenant he had made with them (4-6). His desire is that they rule themselves according to his just law (7-8). He is the mighty and holy covenant-redeemer of his people, and they should fear him, honour him, obey him and praise him (9-10).
When people respond to God in such a way, God blesses them with a respected, upright and prosperous line of descendants (112:1-3). God looks after those who are fair in their treatment of others and generous with their money (4-6). Their lives will be enriched with a sense of security and confidence, so that they fear nothing (7-8). The satisfaction that comes from such lives is in sharp contrast to the envy and hopelessness of the wicked (9-10).

Coffman's Commentaries on the Bible

“The works of his hands are truth and justice; And his precepts are sure. They are established forever and ever; They are done in truth and uprightness.”

“The reference in these two verses is the giving of the law at Sinai.”C. M. Miller, co-author with Anthony L. Ash, p. 370.

“Forever and ever” This is a reference to all time until the Christ should come. And, in the truth that Christ’s righteousness consisted, among other things, in the absolute and perfect fulfilment of that Law given at Sinai; and, since the righteousness of Christ is the grounds of salvation for all men for all ages to come, there is a sense in which the words are strictly true as a reference to all time until the end of time.

Barnes' Notes on the Whole Bible

The works of his hands - All that he does in the works of creation and providence; all in his acts toward the children of men.

Are verity - Truth. That is, They tend to establish and confirm the truth; they are done in the cause or the defense of truth. Truth in any case may be ascertained by what God “does,” for all that he defends and protects is “truth,” and his acts, therefore, may be regarded as an expression of what is true and right.

And judgment - In the cause of justice; or, in maintaining the principles of right. God never does anything to vindicate wrong. None of his acts can be fairly interpreted as having been done to sustain injustice, fraud, deceit, ambition, oppression, murder, or licentiousness. That he suffers free agents to do these things without interference is no evidence that he approves of them. That he “disapproves” of them is shown

(a) by his declarations;

(b) by his threatenings;

(c) by all that he does to punish the wicked here.

All his commandments are sure - His statutes; his ordinances. They are sure; that is, they are to be relied on; or, are worthy of confidence.

Calvin's Commentary on the Bible

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.

Smith's Bible Commentary

Psalms 111:1-10 has twenty-two lines. It is known as an acrostic psalm; each line in this psalm begins with a succeeding letter of the Hebrew alphabet. And so the first line of the psalm in Hebrew begins with Aleph, the second line in Hebrew begins with Beyth, the third line begins with Giymel, and the fourth Daleth, and so forth through the Hebrew alphabet, each line. And this is true also of Psalms 112:1-10 , another psalm of twenty-two lines. They are called acrostic because of the alphabet is used in a succeeding way throughout the psalm. It begins with Hallelujah.

Praise unto the LORD [Hallelujah]. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation. The works of the LORD are great, sought out of all of them that have pleasure therein. His work is honorable and glorious: and his righteousness endureth for ever. He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion ( Psalms 111:1-4 ).

Again, how wrong it is to picture the God of the Old Testament as the God of judgment and wrath and all. Void of love. Here again the psalmist declares, "The Lord is gracious, full of compassion."

He hath given meat to them that reverence him: he will ever be mindful of his covenant. He hath showed his people the power of his works, that he may give them the heritage of the heathen. The works of his hands are truth and judgment; and all of his commandments are sure. They stand fast for ever and ever, and are done in truth and uprightness. He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name ( Psalms 111:5-9 ).

Don't call me Reverend. There is nothing reverend about the name of Chuck or Smith. I refuse the title. It is used in the scripture only of the name of the Lord. To me it would be almost blasphemous to tag that title onto me or onto my name. In fact, I don't like any titles. But I always wonder about the person who tacks a Reverend on his signature when it is a title that is ascribed only to that holy name of Yahweh. That is the name that is reverend or to be reverenced.

But man in seeking the honor of man and the glory from man takes that title to himself because he wants man to give him prestige and glory and honor. And so somewhere along the line back in history, ministers began to take the tag of Reverend So-and-so. Reverend, and then their name. And then the Right Reverend. And then the Most Right Reverend. And then the Most Holy Right Reverend. And I'm sure that God looks down and says, (Raspberries). No, He doesn't say that, honey? No, He doesn't say that. But I'm sure He's disgusted with it, however He expresses His disgust. That men should seek to exalt their name. Oh God, help us. Let us exalt the name of Jesus. "God has given Him a name that is above all names: that at the name of Jesus every knee shall bow, every tongue shall confess" ( Philippians 2:9-11 ). But as far as man, we're all dust. We're all flesh. We're all corrupt. And titles by which men try to elevate themselves above others are a curse. They're a sign of pride, and Reverend is a sign of spiritual pride which is the worst kind ever. "Holy and reverend is His name." For any man to take the title of Reverend, there has got to be something wrong with his theology.

The fear of the LORD ( Psalms 111:10 ):

Or the reverence of the Lord. And actually the word fear is reverence. The reverence of Yahweh. "Holy and reverenced is His name. And the reverence of Yahweh,"

is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever ( Psalms 111:10 ).

Now let me say this. I believe that there are many men who have taken the title of Reverend in sheer ignorance. I mean, I don't think that they are really trying to exalt themselves. Or every man that signs it Reverend Whoever is trying to exalt themselves and has a pride problem. And that I believe that there are some that just follow tradition and haven't even thought the thing through and haven't even gone to the scriptures. And thus, you know, I put it down not to a real pride problem. I just put it down to stupidity. So it would be wrong if you get a letter from Reverend Ike. What is so reverend about the name Ike, pray tell? Icky Ike. We better move on into Psalms 112:1-10 . "

Dr. Constable's Expository Notes

Psalms 111

This is one of the acrostic psalms (cf. Psalms 9, 10; Psalms 25; Psalms 34; Psalms 37; Psalms 112; Psalms 119; Psalms , 145). Each successive line in the Hebrew text begins with the next letter of the Hebrew alphabet. The writer evidently expressed his thoughts this way so the Israelites could memorize and recite the psalm easily. He recounted the Lord’s great works of redemption that should draw out His people’s praise.

"Acrostic poems in general do not show logical development because of the arbitrary imposition of the alphabetic form." [Note: VanGemeren, p. 700.]

"Psalms 111-113 all begin with Hallelujah, and there is a specially close bond between 111 and 112. These two are . . . a matched pair in their subject-matter, which tells of God in this psalm, and of the man of God in the next, even sharing the same or similar phrases in one or two verses." [Note: Kidner, Psalms 73-150, p. 396.]

"But Psalms 111, 112 are treated separately because they have a slightly different accent, an unqualified statement that the world is ruled by God with moral symmetry. That symmetry in the world is reflected in the disciplined acrostic structure of these two psalms. The world works so that persons receive the consequences of their actions (Galatians 6:7); this statement entertains no doubt about it." [Note: Brueggemann, p. 45.]

This author called these psalms "songs of retribution." [Note: Ibid.]

Dr. Constable's Expository Notes

2. Praise for specific works 111:4-9

Psalms 111:4 states the theme of this section. God graciously helped His people, and consequently they remember to praise Him. Psalms 111:5-6 cite examples of God’s goodness. In Psalms 111:7-9, the writer praised God further for His redemption and His faithfulness.

Gill's Exposition of the Whole Bible

The works of his hands are verity and judgment,.... His works of providence are just and true, particularly these which respected the driving the Canaanites out of their land, and settling the Israelites in it; these were done according to the truth of the divine promises and prophecies, and so were "verity" or "truth"; and for the sins of the Heathen, and by him who has a right to dispose of the earth and the fulness of it to whom he pleases, and so are "judgment" or righteous; and this holds good of his work of grace upon the heart, which is the work of his hands, and is "truth in the inward parts": and is created in righteousness and true holiness; and of all his acts of grace in election, redemption, c. which are according to the truth of the divine nature and its perfections, and in which there is no unrighteousness. Some interpret this of the two tables of stone, which were the work, writing, and engraving of God, and on which were inscribed the judgments of the Lord and are "true and righteous altogether". Aben Ezra understands it of the law implanted in the hearts of men.

All his commandments are sure: firm, and to be believed and complied with, either to destroy the nations, or to possess their land; or rather the commands of the moral law, which are firm and sure, one jot or tittle of which shall never pass away; all have been fulfilled by Christ, and remain with him a rule of walk and conversation; or the word which the Lord has commanded to a thousand generations, Psalms 105:8 the covenant which is ordered in all things and sure; the promises of which are yea and amen in Christ; and the blessings of it, the sure mercies of David; and even the doctrines of the Gospel are the commandments and testimony of the Lord, which are sure, Psalms 19:8 and to be believed, being the word of truth, the Gospel of our salvation, and coming from God, who cannot lie.

Henry's Complete Commentary on the Bible

      6 He hath showed 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: a good understanding have all they that do his commandments: his praise endureth for ever.

      We are here taught to give glory to God,

      I. For the great things he has done for his people, for his people Israel, of old and of late: He has shown his people the power of his works (Psalms 111:6; Psalms 111:6), in what he has wrought for them; many a time he has given proofs of his omnipotence, and shown them what he can do, and that there is nothing too hard for him to do. Two things are specified to show the power of his works:-- 1. The possession God gave to Israel in the land of Canaan, that he might give them, or in giving them, the heritage of the heathen. This he did in Joshua's time, when the seven nations were subdued, and in David's time, when the neighbouring nations were many of them brought into subjection to Israel and became tributaries to David. Herein God showed his sovereignty, in disposing of kingdoms as he pleases, and his might, in making good his disposals. If God will make the heritage of the heathen to be the heritage of Israel, who can either arraign his counsel or stay his hand? 2. The many deliverances which he wrought for his people when by their iniquities they had sold themselves into the hand of their enemies (Psalms 111:9; Psalms 111:9): He sent redemption unto his people, not only out of Egypt at first, but often afterwards; and these redemptions were typical of the great redemption which in the fulness of time was to be wrought out by the Lord Jesus, that redemption in Jerusalem which so many waited for.

      II. For the stability both of his word and of his works, which assure us of the great things he will do for them. 1. What God has done shall never be undone. He will not undo it himself, and men and devils cannot (Psalms 111:7; Psalms 111:7): The works of his hand are verity and judgment (Psalms 111:8; Psalms 111:8), that is, they are done in truth and uprightness; all he does is consonant to the eternal rules and reasons of equity, all according to the counsel of his wisdom and the purpose of his will, all well done and therefore there is nothing to be altered or amended, but his works are firm and unchangeable. Upon the beginning of his works we may depend for the perfecting of them; work that is done properly will last, will neither go to decay nor sink under the stress that is laid upon it. 2. What God has said shall never be unsaid: All his commandments are sure, all straight and therefore all steady. His purposes, the rule of his actions, shall all have their accomplishment: Has he spoken, and will he not make it good? No doubt he will; whether he commands light or darkness, it is done as he commands. His precepts, the rule of our actions, are unquestionably just and good, and therefore unchangeable and not to be repealed; his promises and threatenings are all sure, and will be made good; nor shall the unbelief of man make either the one or the other of no effect. They are established, and therefore they stand fast for ever and ever, and the scripture cannot be broken. The wise God is never put upon new counsels, nor obliged to take new measures, either in his laws or in his providences. All is said, as all is done, in truth and uprightness, and therefore it is immutable. Men's folly and falsehood make them unstable in all their ways, but infinite wisdom and truth for ever exclude retraction and revocation: He has commanded his covenant for ever. God's covenant is commanded, for he has made it as one that has an incontestable authority to prescribe both what we must do and what we must expect, and an unquestionable ability to perform both what he has promised in the blessings of the covenant and what he has threatened in the curses of it, Psalms 105:8.

      III. For the setting up and establishing of religion among men. Because holy and reverend is his name, and the fear of him is the beginning of wisdom, therefore his praise endureth for ever, that is, he is to be everlastingly praised. 1. Because the discoveries of religion tend so much to his honour. Review what he has made known of himself in his word and in his works, and you will see, and say, that God is great and greatly to be feared; for his name is holy, his infinite purity and rectitude appear in all that whereby he has made himself known, and because it is holy therefore it is reverend, and to be thought of and mentioned with a holy awe. Note, What is holy is reverend; the angels have an eye to God's holiness when they cover their faces before him, and nothing is more man's honour than his sanctification. It is in his holy places that God appears most terrible, Psalms 68:35; Leviticus 10:3. 2. Because the dictates of religion tend so much to man's happiness. We have reason to praise God that the matter is so well contrived that our reverence of him and obedience to him are as much our interest as they are our duty. (1.) Our reverence of him is so: The fear of the Lord is the beginning of wisdom. It is not only reasonable that we should fear God, because his name is reverend and his nature is holy, but it is advantageous to us. It is wisdom; it will direct us to speak and act as becomes us, in a consistency with ourselves, and for our own benefit. It is the head of wisdom, that is (as we read it), it is the beginning of wisdom. Men can never begin to be wise till they begin to fear God; all true wisdom takes its rise from true religion, and has its foundation in it. Or, as some understand it, it is the chief wisdom, and the most excellent, the first in dignity. It is the principal wisdom, and the principal of wisdom, to worship God and give honour to him as our Father and Master. Those manage well who always act under the government of his holy fear. (2.) Our obedience to him is so: A good understanding have all those that do his commandments. Where the fear of the Lord rules in the heart there will be a constant conscientious care to keep his commandments, not to talk of them, but to do them; and such have a good understanding, that is, [1.] They are well understood; their obedience is graciously accepted as a plain indication of their mind that they do indeed fear God. Compare Proverbs 3:4, So shalt thou find favour and good understanding. God and man will look upon those as meaning well, and approve of them, who make conscience of their duty, though they have their mistakes. What is honestly intended shall be well taken. [2.] They understand well. First, It is a sign that they do understand well. The most obedient are accepted as the most intelligent; those understand themselves and their interest best that make God's law their rule and are in every thing ruled by it. A great understanding those have that know God's commandments and can discourse learnedly of them, but a good understanding have those that do them and walk according to them. Secondly, It is the way to understand better: A good understanding are they to all that do them; the fear of the Lord and the laws of that give men a good understanding, and are able to make them wise unto salvation. If any man will do his will, he shall know more and more clearly of the doctrine of Christ, John 7:17. Good success have all those that do them (so the margin), according to what was promised to Joshua if he would observe to do according to the law. Joshua 1:8, Then thou shalt make thy way prosperous and shalt have good success. We have reason to praise God, to praise him for ever, for putting man into such a fair way to happiness. Some apply the last words rather to the good man who fears the Lord than to the good God: His praise endures for ever. It is not of men perhaps, but it is of God (Romans 2:29), and that praise which is of God endures for ever when the praise of men is withered and gone.