Psalm 111 — When Remembering God's Works…

How does remembering God’s works become wisdom for daily life?

Overview

The God whose deeds inspire wonder also teaches his people how to live

Key text — Psalm 111:2, 10 (study rendering): Great are the LORD's works, worthy of careful reflection by everyone who delights in them. Reverence for the LORD is the beginning of wisdom; those who live by his instruction gain sound understanding. His praise endures forever.

It is possible to remember an event without learning from it. We may tell the story of an answered prayer and still refuse to listen when God corrects us. We may celebrate deliverance in our worship while treating people unjustly outside the church. We may even study God's creation with great intelligence yet never ask what sort of life is fitting before its Maker.

Psalm 111 will not allow admiration for God's works to remain separated from obedience to God's ways. It begins with a wholehearted voice of praise in the congregation. It recalls the LORD's remarkable acts, his compassion, his provision, and his covenant. Then, almost before we notice, it turns to his trustworthy instructions. Its final word is not a command to stop thinking but a summons to begin thinking rightly: the fear of the LORD is the beginning of wisdom.

The result is a remarkable meeting of worship and wisdom. The same God whose deeds awaken wonder gives instruction that forms a truthful and faithful community.

1.0 Introduction

Psalm 111 opens with “Praise the LORD”—the Hebrew hallelu-Yah—and finishes with the declaration that his praise endures forever. Between these two expressions stands a carefully fashioned testimony to what God has done and why his deeds deserve more than momentary excitement.

The psalm has ten verses and is an alphabetic acrostic. After the introductory hallelu-Yah, each of its twenty-two short poetic units begins with the next letter of the Hebrew alphabet. The arrangement is not reproduced naturally in English or Kiswahili translation. In the Hebrew poem, however, the sequence makes a theological point through literary craft: God's works deserve praise from beginning to end, as though the alphabet itself were enlisted in testimony.

Three movements are particularly helpful for reading it:

- Verse 1: A personal commitment to praise God publicly and wholeheartedly. - Verses 2–6: The greatness of God's works, especially his acts of compassion, provision, covenant remembrance, and deliverance in Israel's history. - Verses 7–10: The reliability of God's deeds and instructions, his redemption and holy name, and the wisdom that grows from reverence expressed in practice.

Goldingay reads the poem as a confession with a teaching purpose: one worshiper speaks in the assembly about what Israel has learned from the LORD's acts. He identifies the movement from divine deeds in verses 1–6 to divine commands in verses 7–10 (Goldingay 2008, Psalm 111, “Interpretation”). Kidner emphasizes its place beside Psalm 112, another alphabetic poem: the first celebrates God and his ways; the second portrays the kind of person formed by those ways (Kidner 2014, 431–33).

Central message: The greatness of the LORD is seen not only in extraordinary acts of power but in the mercy, righteousness, truth, and faithfulness those acts reveal. To praise such a God wisely is to remember what he has done, take pleasure in studying his works, and live by his trustworthy instruction.

2.0 Historical and Literary Context

Psalm 111 belongs to Book Five of the Psalter (Pss. 107–150). Psalm 107 began the book by inviting the redeemed to speak of the LORD's steadfast love. Psalms 108–110 then revisited the promises of God, painful accusations, and the hope associated with the king whom God appoints. Psalm 111 changes the speaking voice: the poet is no longer mainly pleading for military help or describing royal victory. He is testifying to God's character as disclosed by his works.

The poem has no heading naming an author, date, or occasion. Its references to the covenant, provision, the nations' land, and redemption strongly recall Israel's foundational story: the exodus, the wilderness journey, and the gift of land (Exod. 2:23–25; 16; 34:6–7; Josh. 21:43–45). Yet these are recollections rather than precise evidence for the time at which the psalm was composed. Goldingay mentions the possibility of association with a festival such as Passover or Booths but does not claim that we can identify its historical setting (Goldingay 2008, “Interpretation”).

The acrostic form matters. Hebrew has twenty-two letters. Psalm 111's twenty-two alphabetically arranged units spread across its ten numbered verses: most verses contain two units, while verses 9 and 10 have three each. Its first command, hallelu-Yah, stands just outside this sequence. The alphabet shapes the composition rather than merely decorating it. Kidner observes that such a structure allows the poet's thoughts to move among related themes instead of following a tight narrative chronology. Goldingay similarly notes that the formal constraint can generate fresh insights alongside familiar confessions of faith.

Psalm 111 is particularly close to Psalm 112. Both begin with hallelu-Yah, both are acrostics, and both use overlapping descriptions of righteousness, compassion, and enduring goodness. In Psalm 111 those qualities characterize God and his works; in Psalm 112 they become recognizable in a person who reveres God and acts generously. Their pairing suggests that remembering God's character is meant to transform human character.

A further literary connection is with Psalm 110, whose royal oracle precedes this song. We should not insist that one unknown editor placed the psalms together for a reason that we can prove. But as they now stand, the reader moves from a divinely authorized ruler to the God whose justice and faithfulness provide the measure of all legitimate rule. The sequence invites us to ask not only who exercises authority but what sort of God authorizes and judges it.

3.0 Walking Through the Text

3.1 Psalm 111:1 — Wholehearted praise in the assembly

The opening word is “Hallelujah”, meaning “Praise Yah,” a summons to others to praise the LORD. The speaker then answers that public summons personally: “I will give thanks to the LORD with my whole heart.” Praise is both an invitation addressed to the community and an act of personal commitment.

In biblical language, the heart includes intention, judgment, desire, and decision. Wholeheartedness therefore means more than feeling deeply for a moment. The worshiper refuses to praise God with the lips while keeping the direction of life elsewhere (compare Ps. 86:11–12). The praise takes place in the council of the upright and the congregation. The first expression can evoke a close gathering bound by counsel and shared trust; the second widens the circle. Kidner notes that this movement guards against imagining God's people as an exclusive clique (Kidner 2014, 431–32).

This verse challenges two opposing habits. Worship should not become a private feeling that never encourages anyone else; neither should it become a public performance that hides an unwilling heart. The person who praises in the congregation should be the same person who seeks to honor God in ordinary decisions.

3.2 Psalm 111:2 — God's works are worthy of study

The next verse gives the poem its central object: the LORD's works are great. They are “sought out,” “studied,” or “investigated” by those who delight in them. The Hebrew verb darash can describe searching, seeking, consulting, or investigating. This is not an invitation to abandon questions in the name of faith. It is an invitation to ask better questions about the things God has done.

Which works are in view? The word can refer to the created world (Ps. 104:24), and Kidner sees room to apply it to careful inquiry into nature, including the work of scientists and artists. Yet Goldingay points out that the following verses focus more directly on God's actions in Israel's history. Here the exodus, covenant, provision, and land are closer to the psalm's immediate concern. The wider application to creation is reasonable, but it should not displace the poem's first setting (Goldingay 2008, Psalm 111:2; Kidner 2014, 432).

The words “delight” and “investigate” belong together. Faith need not choose between joy and careful attention. To love God's works is to be willing to examine the biblical narratives, their patterns, their moral challenges, and their significance. For a Bible teacher this means refusing both superficial slogans and curiosity that never reaches a life-changing response.

The verse also cautions against claiming that every discovery in science directly proves a specific religious interpretation. Honest inquiry should be honest. We can marvel at creation while distinguishing what scientific research establishes from the theological claim that the world is God's gift.

3.3 Psalm 111:3 — Glory that reveals righteousness

The psalmist describes God's activity as splendid and majestic, and declares that his righteousness endures forever. The point is not that God's power makes him right simply because he is stronger. His great works reveal a ruler who does what is faithful and just.

The Hebrew term often translated “righteousness” (tsedaqah) can, in contexts like this one, point to God's faithfulness in acting rightly toward his covenant people. Goldingay highlights this connection: the deeds are worth examining because their grandeur is joined to the LORD's commitment to do right by those with whom he is in relationship (Goldingay 2008, Psalm 111:3).

This matters after Psalms 109–110, where accusation and royal judgment demand careful moral interpretation. God's righteousness is not a temporary preference that disappears when power is challenged. His faithfulness stands when political arrangements, human reputations, and our ability to control circumstances do not.

We may admire a leader for achievements, wealth, impressive buildings, or public influence. Psalm 111 asks a deeper question: What moral character do those works reveal? Splendor without justice may impress the crowd; it does not reflect the LORD's glory.

3.4 Psalm 111:4 — Wonders that reveal compassion

The LORD causes his wonderful deeds to be remembered. The phrase may evoke the public remembrance of saving events in Israel's festivals, including Passover (Exod. 12:24–27). But the text does not explicitly name a festival. Goldingay also notes that the wording can mean that God made himself renowned through his wonders, so his deeds remain part of communal memory. The effect is similar: the history of rescue must not be forgotten.

Then comes the theological explanation: the LORD is gracious and compassionate. This deliberately recalls God's self-revelation after Israel's sin with the golden calf, when the divine name is connected with mercy, patience, steadfast love, and faithfulness (Exod. 34:6–7). The astonishing acts of God do not merely demonstrate superior strength. They reveal the character of the One who saves.

A community may remember a victory while forgetting the suffering that made deliverance necessary. It may tell a story of answered prayer while making itself the hero. Psalm 111 directs the memory to the Giver: the wonder is not only what God can do, but how mercifully he deals with people.

This is also a call to careful testimony. We should tell true stories and preserve their limits. Not every difficulty ends in dramatic rescue. The Bible itself contains unresolved suffering. The psalm remembers God's extraordinary acts as grounds for faithful hope, not as a formula for guaranteeing every desired outcome.

3.5 Psalm 111:5 — Provision and a remembered covenant

God gives food to those who revere him and remembers his covenant forever. The Hebrew word for the food supplied can have the sense of food or prey, and Goldingay notes its unusual texture. He connects the verse especially with the divine provision during Israel's journey from Egypt, including meat in the wilderness (Exod. 16; Num. 11).

The connection with the covenant is essential. God did not discover Israel's needs by accident. He acted in keeping with commitments made long before (Exod. 2:24; 6:5). In Scripture, God's remembering does not imply that he temporarily forgot. It means that his covenant commitment becomes active in the story, as in his response to Israel's distress.

This line must not be made into a guarantee that every faithful person will always have enough food. The Bible recognizes hunger among the righteous and commands communities to share with those in need (Deut. 15:7–11; James 2:14–17). The psalm testifies to the covenant God who provides and remembers; it does not remove human responsibility to care for the hungry.

A church that sings about divine provision while disregarding neighbors without food has remembered the words but missed their moral direction. Thanksgiving for provision should make us more generous, not less attentive to need.

3.6 Psalm 111:6 — The power displayed in giving the land

The psalm remembers how the LORD made known the power of his deeds by giving his people the inheritance of the nations. In Israel's biblical memory, the exodus leads toward the land promised to the ancestors (Gen. 15:18–21; Exod. 3:7–8; Josh. 21:43–45). This is a specific claim about Israel's history, not a general religious permission for every nation or believer to seize someone else's property.

The text also raises difficult questions concerning conquest and the peoples already living in the land. Responsible reading should acknowledge those difficulties rather than romanticize displacement or use the ancient account as a warrant for modern violence. Other biblical passages demand justice for resident foreigners and forbid oppression (Exod. 22:21; Deut. 10:18–19). The larger canon invites discussion of how land, covenant, justice, and the blessing of the nations belong together (Gen. 12:3; Isa. 2:2–4).

For Psalm 111, the immediate emphasis is that Israel's life as a people rests on God's initiative, not merely on the strength of an army or the genius of a ruler. The people are being called to remember who provided their security and to live faithfully within the covenant rather than boast as if they had established themselves.

3.7 Psalm 111:7–8 — God's works and God's instructions agree

Here the focus begins to shift. God's deeds express truth and justice, and all his precepts are trustworthy. The Hebrew word for precepts, piqqudim, also appears prominently in Psalms 19 and 119. It names the instructions by which the LORD guides the life of his people.

Verse 8 describes these precepts as established forever, connected with truth and uprightness. Some translations take the language as describing the way God's commands have been made or established; Goldingay also draws out the implication that people must carry them out faithfully and uprightly. The underlying theological link is the same: God's words are reliable because his deeds and character are reliable.

This is where the poem refuses to split worship from ethics. The God who delivered Israel also taught Israel how to live. Freedom from slavery was not meant to create a people free to mistreat one another. Covenant instruction protects truthfulness, economic fairness, care for the vulnerable, and restraint in the use of power (Exod. 20–23; Deut. 16:18–20).

A congregation may celebrate spectacular stories and neglect the quieter work of telling the truth, correcting dishonest accounts, and protecting the weak. Psalm 111 calls that division into question. God's miracles deserve praise; God's commands deserve practiced attention.

The verse does not imply that every ancient law can be applied to any modern setting without careful interpretation. Christian readers must ask how Israel's covenant commands are understood within the whole biblical story, including Jesus' teachings and the apostolic writings. What must not be abandoned is the conviction that divine grace and a truthful way of life belong together.

3.8 Psalm 111:9 — Redemption, covenant, and the holy name

The psalm now summarizes the saving story: God sent redemption to his people and established or commanded his covenant forever. The vocabulary of redemption recalls rescue from bondage and the restoration of freedom. God is not praised merely for giving advice to people who could save themselves. He is praised for acting on their behalf.

The clause about the covenant is especially important. The Hebrew verb is related to commanding, and Goldingay argues that the psalm speaks not only of God's faithfulness to his promises but also of the binding instruction he gives his people. God's covenant is both gift and responsibility (Goldingay 2008, Psalm 111:9).

The verse closes: holy and awesome is his name. This is not a license to approach God only in terror. It declares that God is beyond manipulation. His name cannot be used as a tool to advance private ambition, excuse injustice, or demand unquestioning obedience to human leaders. Reverence means remembering that the LORD is the one who commands; those who lead and teach remain his servants.

The psalm's holiness language also recalls Psalm 99. There, holiness and justice belonged together. Here, holiness stands at the threshold of wisdom: the experience of redemption should lead to a truthful, reverent life.

3.9 Psalm 111:10 — Wisdom begins with reverence and becomes practice

The final verse is a familiar saying: “The fear of the LORD is the beginning of wisdom.” Similar wisdom teaching appears in Proverbs 1:7; 9:10 and Job 28:28. But the setting here is particularly rich. The LORD has been described as Creator and Provider, merciful Redeemer, faithful covenant partner, and giver of trustworthy instruction. To fear such a God is not to live in panic before unpredictable cruelty. It is to acknowledge his incomparable authority, honor his holiness, receive his mercy, and submit to his truth.

The word beginning can signify the starting point or foundational principle of wisdom. A person may have much knowledge, experience, or technical skill while still lacking wisdom in the biblical sense. Wisdom knows what deserves ultimate loyalty and how to act accordingly.

The verse adds that those who do these things have good understanding. “These things” most naturally points back to God's precepts and the responsibilities they entail (vv. 7–8). Reverence is not merely an emotion experienced in worship; it becomes visible through decisions, speech, justice, and mercy. We do not earn grace through obedience, but we cannot claim to have understood a gracious God while stubbornly refusing the way of life he teaches.

The psalm's final words declare that his praise endures forever. The poem circles back to its opening hallelu-Yah. As Goldingay explains, praise and insight belong together: delight in God's works leads toward the wisdom of living by God's ways (Goldingay 2008, “Theological Implications”).

4.0 Theological Reflection

4.1 The works of God reveal the character of God

Psalm 111 does not praise divine power as an isolated achievement. God's works display splendor together with righteousness, compassion, truth, and covenant faithfulness. The exodus is more than an impressive defeat of Egypt; it reveals the God who hears the cries of oppressed people (Exod. 3:7–10). Provision is more than food arriving; it shows divine attentiveness. The covenant is more than a legal arrangement; it establishes a relationship shaped by faithful love and responsibility.

This matters when believers speak about miracles. We should ask not only, Was something extraordinary reported? but also, What do the Scriptures reveal about the God whose name we invoke? Any spiritual claim that excuses cruelty, dishonesty, or manipulation contradicts the character celebrated in this psalm.

4.2 Careful study can deepen worship

The psalm explicitly invites people to investigate God's works. Bible reading that considers literary context, history, language, and difficult questions can be an expression of love for God. Questions asked humbly need not be enemies of reverence.

The same principle may encourage attention to the created world. Science investigates how nature works; theology reflects on creation as gift and responsibility. These are distinct kinds of inquiry that need not be confused. What Psalm 111 directly teaches is that delight should produce sustained attention rather than shallow repetition.

4.3 The God who acts also instructs

A community may be fascinated by stories of rescue while neglecting the everyday disciplines that sustain justice. Psalm 111 moves intentionally from deeds to precepts. The God who frees people also teaches them how freedom ought to be lived.

For the church this means that exciting testimony cannot substitute for sound judgment, faithful stewardship, honest speech, protection of children, fair treatment of workers, and accountable leadership. When worship is severed from truth, it becomes a performance detached from the God it claims to honor.

4.4 Remembering is a communal responsibility

The poet praises in the assembly; he does not intend God's works to remain private possessions. The people remember together so that younger generations can know why they have been called to live in a certain way (Deut. 6:20–25; Ps. 78:1–8).

Memories must be truthful. Some stories tell of rescue, while others include failure, waiting, or unanswered questions. Israel's Psalter contains both thanksgiving and lament. An honest community preserves both, so that gratitude does not become a refusal to hear wounded people.

4.5 The fear of the LORD produces wisdom, not servile fear

Biblical reverence places God at the center without making leaders untouchable. Fear of God should make a pastor less willing to misuse authority, a judge more concerned about equity, and a parent more attentive to the dignity of children. It is the opposite of using God's name to silence questions.

This wisdom takes practice. When the psalm says that understanding belongs to those who do God's instruction, it refuses the idea that religious expertise alone makes a person mature. A life shaped by justice, truth, mercy, and self-restraint shows that learning has reached the heart.

5.0 Canonical and Christological Horizon

Psalm 111 stands within the exodus-and-covenant story. God hears the oppressed (Exod. 3), feeds his people in the wilderness (Exod. 16), reveals his gracious and compassionate character (Exod. 34:6–7), and gives instruction for their common life (Exod. 20–23). The same themes appear in the prophetic challenge to worship without justice (Isa. 1:11–17; Mic. 6:6–8) and in the wisdom tradition's insistence that reverence for the LORD is the ground of wise living (Prov. 1:7; Job 28:28).

A particularly striking connection is Psalm 112, which follows immediately. Psalm 111 speaks of God's enduring righteousness and compassion; Psalm 112 portrays a righteous person whose life is generous, fair, and compassionate. God is not merely admired. His character becomes the pattern his people are called to reflect. The two poems should be read together: who God is shapes who God's people are becoming.

The New Testament invites Christians to read these themes in light of Jesus Christ, without claiming that the original poet secretly named Jesus in each verse. The Gospels portray Jesus as one who embodies the mercy and faithfulness of Israel's God: he feeds people (Mark 6:34–44), receives those in need (Luke 7:22), and insists that justice, mercy, and faithfulness matter deeply (Matt. 23:23). His works are signs of the kingdom, calling for discernment and trust rather than mere fascination with power.

The theme of redemption is deepened through Christ's death and resurrection. At the meal before his death, Jesus connects his approaching suffering with covenant language (Luke 22:20; compare Exod. 24:8). Paul describes Christ as one who brings redemption and also speaks of Christ as the wisdom of God (1 Cor. 1:24, 30). Such connections form a Christian canonical reading of the psalm's concerns—redemption, covenant, holiness, and wisdom—not a replacement for its first reference to Israel's salvation history.

James makes the practical force of wisdom especially vivid. Wisdom from above is pure, peaceable, gentle, open to reason, merciful, impartial, and sincere (James 3:13–18). Those qualities do not contradict the fear of the LORD; they express the kind of life that reverence should produce. Similarly, the New Testament calls believers to be doers of the word rather than hearers only (James 1:22–25).

The psalm finally directs hope beyond any one generation: God's righteousness and praise endure. The Bible's larger vision culminates in the worship of God and the Lamb, where redeemed people from the nations celebrate divine faithfulness and the healing of creation (Rev. 5:9–13; 21–22). Our study and obedience today participate, in a limited and unfinished way, in that lasting praise.

6.0 Life Application

Move from a testimony to its meaning. When you hear a story of help or deliverance, ask what it reveals about God's compassion, faithfulness, and call to a truthful life. Avoid turning a person's experience into a promise that everyone will receive the same outcome.
Set aside time to investigate Scripture carefully. Read a passage within its historical and literary context. Compare related passages. Let difficult questions sharpen your attention rather than pushing you toward quick slogans (v. 2).
Remember God's works with others. Invite family members, church groups, or younger believers to discuss God's faithfulness across generations. Make room for testimonies of waiting and sorrow alongside stories of rescue (vv. 1, 4).
Let gratitude become practical generosity. Since the psalm remembers God's provision, consider those who need food, shelter, fair employment, or companionship. Thanksgiving has a public responsibility (v. 5).
Evaluate leadership by truth and justice. Do not excuse manipulation or favoritism because a leader produces impressive results. God's deeds and his precepts agree; public success cannot justify private injustice (vv. 7–9).
Practice reverence as wise action. Choose one concrete area—financial honesty, care of the vulnerable, a difficult apology, responsible speech, or fair decision-making—and let obedience demonstrate what you have learned (v. 10).
Read Psalm 112 next. Compare the qualities attributed to God in Psalm 111 with the character of the person who fears the LORD in Psalm 112. Ask which quality should become more visible in your own relationships.

7.0 Reflection Questions

Why does Psalm 111 begin with praise in the congregation rather than with an isolated account of private spirituality?
What does it mean to study God's works because we delight in them? How can curiosity deepen, rather than replace, reverence?
How do the memories of the exodus, wilderness provision, and covenant help explain God's righteousness and compassion?
Why does the psalm move from God's mighty deeds to his trustworthy precepts? Where does our own worship need that same movement?
What is the difference between fear of the LORD and fear used by a human leader to control others?
How can gratitude for God's provision lead to concrete action for people who lack basic necessities?
In what ways do Jesus' ministry and the teaching of James illuminate the link between divine wisdom and transformed human conduct?
Which quality in Psalm 111—compassion, faithfulness, truthfulness, justice, or reverence—most challenges your life at present?

8.0 Response Prayer

LORD our God, we praise you with the assembly of your people. Your works are greater than our memory, and your mercy exceeds our words. You heard your people in distress, provided when they were vulnerable, and remained faithful to your covenant.

Forgive us when we admire your power but resist your truth. Forgive us when we repeat stories of your goodness while overlooking people who need compassion. Teach us to examine your works with humble minds, to remember them with grateful hearts, and to obey your instruction with honest lives.

Give wisdom to our homes, churches, workplaces, and all who carry responsibility for others. Let our reverence for you make us less proud, more truthful, more just, and more generous. Through Jesus Christ, your faithful Son, form in us a life that reflects your character.

May our praise reach beyond this day, and may those who come after us find evidence of your kindness in the way we lived. Amen.

9.0 Window into What Comes Next

Psalm 111 celebrates the character of God revealed in what he does. It speaks of the LORD's righteousness, compassion, provision, faithfulness, and trustworthy instruction. Its final sentence declares that the beginning of wisdom is reverence for him and that understanding grows through obedience.

Psalm 112 takes the next step. It begins by describing the person who fears the LORD and delights in his commandments. That person becomes known for graciousness, compassion, generosity, courage, and justice. Remarkably, some phrases used of God in Psalm 111 reappear in the portrait of a faithful human being in Psalm 112.

The two poems are designed to be read as companions. Psalm 111 teaches us to praise the God who is righteous; Psalm 112 asks whether that righteousness is becoming visible in us. Worship that remembers God's works should become wisdom that changes how we live.

10.0 Bibliography

Scripture: Psalm 111; Psalms 19, 23, 57, 78, 86, 95, 99, 103–112, 119; Genesis 12:1–3; 15:18–21; Exodus 2:23–25; 3:7–10; 12:24–27; 16; 20–24; 34:6–7; Numbers 11; Deuteronomy 6:20–25; 10:18–19; 15:7–11; 16:18–20; Joshua 21:43–45; Job 28:28; Proverbs 1:7; 9:10; Isaiah 1:11–17; 2:2–4; Micah 6:6–8; Matthew 23:23; Mark 6:34–44; Luke 7:22; 22:20; 1 Corinthians 1:24, 30; James 1:22–25; 2:14–17; 3:13–18; Revelation 5:9–13; 21–22. The key text is an original study rendering, not a verbatim quotation from a particular modern Bible translation.
BibleProject. n.d. The Book of Psalms: Study Notes. Resource on the Psalter's five-book arrangement, the Psalms' connection to Torah and royal hope, and the movement between lament, praise, and instruction. This resource informs the canonical overview, not the verse-by-verse reading of Psalm 111.
Goldingay, John. 2008. Psalms, Volume 3: Psalms 90–150. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids, MI: Baker Academic. Commentary on Psalm 111, “Worship and Wisdom.”
Kidner, Derek. 2014. Psalms 73–150. Kidner Classic Commentaries. Downers Grove, IL: InterVarsity Press. Originally published 1975. Commentary on Psalm 111, “God at work,” pp. 431–33.

Psalm 111 — When Remembering God's Works Becomes Wisdom