In looking at the importance of truth to the biblical worldview [1], one of the more unexpected, but worthwhile places to examine in Psalm 111. This psalm is relatively obscure, but both serves as a reminder of the fact that the psalms were written and especially compiled not with individual devotional perspectives in mind, but the perspective of organized and public institutional worship practices in mind. Therefore, although we may find a great deal of comfort in reflecting on the psalms for ourselves [2], it behooves us to recognize that their subject matter is larger than ourselves, and that the psalms were meant not primarily for private reflection but for community practice. Psalm 111, more than most psalms, makes this plainly evident, and therefore serves not only as an avenue for commentary on the verses themselves, but also a discussion of the larger context in which this song was written and to what it refers to.

Since Psalm 111 is fairly short, at only ten verses, it can be quoted in its entirety profitably: “Praise the Lord! 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, studied by all who have pleasure in them. His work is honorable and glorious, and His righteousness endures forever. He has made His wonderful works to be remembered; the Lord is gracious and full of compassion. He has given food to those who fear Him; He will ever be mindful of His covenant. He has declared to His people the power of His works, in giving them the heritage of the nations. The works of His hands are verity and justice; all His precepts are sure. They stand fast forever and ever, and are done in truth and uprightness. He has sent redemption to His people; He has commanded His covenant forever: holy and awesome is His name. The fear of the Lord is the beginning of wisdom; a good understanding have all those who do His commandments. His praise endures forever.”

In many ways, this psalm serves as a counterpoint to the discussion of debauched philosophy that Paul gave in the latter half of Romans 1. The two passages, when viewed side by side, present an intriguing contrast. Romans 1:18-25, for example, reads as follows: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things. Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.”

What make these two passages parallel is the fact that they show the contrary results of the approach to the works of God’s creation, and to the dictates of God’s law. The anonymous author of Psalm 111 discusses how those who are upright and obedient to God’s ways will praise God in His congregation. Those same people will reflect upon the wonderful works of His creation and come to a proper understanding of the honorable and glorious and noble nature of God’s works by a thorough study of them. On the other hand, those who seek to reject the ways of God will end up worshiping the creation rather than the creator, and will have their minds and imaginations darkened as a result of their rejection of God. Lest we think this merely a matter of the idolatry of the old days, our contemporary society deifies mankind, calling entertainers idols and worshiping politicians and inventors and businessmen and others of similar human frailty. Indeed, the whole humanistic enterprise, by insisting that man is the measure of all things, is itself subject to the same withering criticism from Paul for the resulting departure from sound wisdom.

Psalm 111 is notable in that it connects private study and public worship. The psalmist speaks that those who study God’s works will find pleasure in them, and that it ought to lead to public praise and to a life of uprightness lived in the same honor and nobility of God’s works. Here we see a vision that if it is not fleshed out in detail, is nonetheless very clear. Our study of the Creation and nature of God is not meant to remain merely as an intellectual study, but it is meant to result in our praise for God’s loyalty and generosity to us, and to a sense of belonging with other believers in the congregation and assembly of those whom God has called. Likewise, it is supposed to lead to our practicing those same virtues in our lives that we appreciate in God Himself. The indwelling presence of God in our lives is meant to tie us together more closely with Him and with His people and to serve as a way that God may be further praised and appreciated by others through His presence in our lives and as a model for our own behavior.

Like the wisdom given by Solomon in Proverbs 1:7 and 9:10, the pslamist states that the fear of the Lord is the beginning of knowledge. God’s laws are enduring, and those who respect and honor God will live according to His ways. They will ensure that the deeds of God, His justice and mercy, are remembered forever. They will celebrate and praise God in congregations with other believers, and their lives will be a blessing that will lead those on the outside to praise God for what His believers have done because God is working in their lives and in their hearts. Although our walk with God is a result of our own choice to answer the call that we have received from God to walk in the way that Christ paved for us, our walk is not an individual one, but rather is a walk that is meant to bring encouragement to and to build up others. In this elegant and short psalm, we see a reminder that our private study is to lead to public practice and praise, and that God’s work with us as individual believers is meant to strengthen and encourage others. Let us never forget that we are often the instruments of God’s grace and generosity to others, and that people are led to praise God and reflect upon His deeds by the example that we show. Let us make sure the example is a good one.

[1] See, for example:

https://edgeinducedcohesion.wordpress.com/2016/01/10/thy-word-is-truth/

https://edgeinducedcohesion.wordpress.com/2015/12/25/book-review-misquoting-truth/

https://edgeinducedcohesion.wordpress.com/2014/04/24/what-is-truth/

https://edgeinducedcohesion.wordpress.com/2011/12/06/philippians-112-18-whether-in-pretense-or-in-truth-christ-is-preached/

https://edgeinducedcohesion.wordpress.com/2011/03/18/the-truths-of-muthos-and-logos-in-scripture/

https://edgeinducedcohesion.wordpress.com/2011/03/19/the-truths-of-muthos-and-logos-in-scripture-part-two-2/

https://edgeinducedcohesion.wordpress.com/2016/01/03/heaven-cant-help-me-now/

[2] See, for example:

https://edgeinducedcohesion.wordpress.com/2012/11/18/an-introduction-to-the-psalms-commentary-project/

https://edgeinducedcohesion.wordpress.com/2014/10/27/a-view-of-the-institutional-framework-of-the-composition-and-publication-of-the-psalms/