October 4, 2024
When Psalms Start to Sound Like Proverbs
Psalm 111
Cassie Mattina
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 111:10
The fear of the LORD is the beginning of wisdom;
all those who practice it have a good understanding.
His praise endures forever!
Psalm 111
Great Are the LORD's Works
1
1
111:1
This psalm is an acrostic poem, each line beginning with the successive letters of the Hebrew alphabet
Praise the LORD!
I will give thanks to the LORD with my whole heart,
in the company of the upright, in the congregation.
2
Great are the works of the LORD,
studied by all who delight in them.
3
Full of splendor and majesty is his work,
and his righteousness endures forever.
4
He has caused his wondrous works to be remembered;
the LORD is gracious and merciful.
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,
in giving them the inheritance of the nations.
7
The works of his hands are faithful and just;
all his precepts are trustworthy;
8
they are established forever and ever,
to be performed with faithfulness and uprightness.
9
He sent redemption to his people;
he has commanded his covenant forever.
Holy and awesome is his name!
10
The fear of the LORD is the beginning of wisdom;
all those who practice it have a good understanding.
His praise endures forever!
Footnotes
[1] 111:1 This psalm is an acrostic poem, each line beginning with the successive letters of the Hebrew alphabetTable of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Two acrostic poems
Two acrostic poems. Because of their similar themes, Psalms 111 and 112 can be seen as companion psalms. Both are also acrostic poems. In the acrostics of the OT, each line or verse begins with successive letters of the Hebrew alphabet.
Fact: What does it mean to “redeem” someone?
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 111:2 works (see vv. 6, 7). These are God’s deeds in creation (e.g., 8:3, 6; 104:24), and especially in redeeming his people (e.g., 145:9; Ex. 34:10; Deut. 3:24; Dan. 9:14).
Ps. 111:6 This describes the taking of the Promised Land.
Ps. 111:7–8 God’s precepts (instructions; see 19:8; 119:4) express his love and faithfulness as much as the works of his hands do.
Fact: What does it mean to “redeem” someone?
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
Psalm Ps. 111. This hymn of praise celebrates the great works the Lord has done for his people. He has called them to be his own, and has cared for and protected them. Singing the psalm reminds the people of these deeds and encourages them to respond with a “fear of the LORD” (v. 10). Psalms 111–112 go together. Psalm 111:10 closes with the reference to the “fear of the LORD” and Ps. 112:1 begins with “the man who fears the LORD.”
S3:196 Psalm 111
Listen NowDive Deeper | Psalm 111
When we think of fear, we think of what makes us afraid. For some, it may be heights, the dark, sharks, the open ocean . . . for me, it's spiders. It can be hard to reconcile what it means when the Bible tells us to fear God, but also to "love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength." (Mark 12:30) So, what does it REALLY mean to fear God?
According to the Strong's Lexicon, the "fear of God" can be defined as respect, reverence, and piety. With this understanding, fear is not a feeling that drives us away from something, but rather draws us toward something with awe and wonder.
For further understanding, we need to look at our key verse through the lens of the full psalm. If you read closely, you will see that LORD is capitalized in Psalm 111:1, 2, 4, and 10. You might also notice the words work and works are used five times within this short psalm. When something is repeated in God's Word, we must pay close attention to see what the author is emphasizing.
Let's start with the significance of LORD being in all caps. Looking again at Strong's Lexicon, we see that LORD does not just mean "God," but rather is the specific covenant name revealed to Moses in Exodus from the burning bush saying, "I AM WHO I AM" (Exodus 3:14). This is translated to the name of Yahweh. When we read "LORD" in all caps, we are being charged to remember the works of the One who struck Pharaoh and his people with 10 disastrous plagues, brought Israel out of slavery in Egypt, parted the Red Sea to make way for His people to eventually reach their Promised Land, and much, MUCH more (Exodus 7 through Joshua 1).
This is the God who SHOWS His people who He is, and fearing Him is what produces wisdom: a right view of God. Praise God for all He's done, and seek to know Him more always!
This month's memory verse
Whoever walks in integrity walks securely,
but he who makes his ways crooked will be found out.
– Proverbs 10:9
Discussion Questions
1. What are some works the LORD has done in your life that you can look back on and thank Him for? List them here.
2. How would your relationship with God change if you really knew what it meant to fear Him? Would you pray differently? Would you respond to conviction differently? If so, how?
3. Go back and read Psalm 34:8-10 and Psalm 111:5. How do you think that the fear of the LORD correlates to having no lack?
4. Write a prayer below, practicing what it looks like for you to fear God with reverence and awe, but also to draw near to Him as Father and friend. If this is challenging for you, ask God to guide your words.
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