Psalms 111

Verse 1. Of the returning, and so forth This is in the Greek and Latin, but not in the Hebrew. It signifies, that his psalm was proper to be sung at the time of the return of the people from their captivity: to inculcate to them, how happy they might be, if they would be constant in the service of God. Challoner.—Yet all Greek copies have not this title, ( Bible.) but only Alleluia, with the Hebrew Syr. and so forth—It might be composed by Aggæus, and so forth as it relates to the captivity, (verse 4) and to the overthrow of Babylon, (verse 10. Calmet.) or David might thus describe the happiness of the virtuous, (Bert.) and give the captives to understand, that sin was the source of all temporal as well as spiritual miseries. Worthington.—Delight. We must love God for his own sake. Saint John Chrysostom—Those who sincerely fear God, will take great delight in keeping his commandments. Worthington.

Hebrew: יה Yah. Psalm 111 is an acrostic poem, with each verse after the initial “Praise the LORD!” starting with a letter of the alphabet (ordered from Alef to Tav).

LORD or GOD in all caps is from the Hebrew יהוה Yahweh except when otherwise noted as being from the short form יה Yah.

Verse 2. Earth. Temporal rewards were proposed to the carnal Jews; but the more enlightened knew what was to be most desired. They sought after the riches, mentioned by the apostle. 1 Corinthians 1:5. 1 Timothy 6:18. Calmet.—The just and their seed shall prosper, ( Worthington.) at least in the next world. Bible.

Verse 3. Justice. Or mercy shall be for ever remembered by en, and rewarded by God. Calmet.

Verse 4. Darkness. Christ appeared when the world was most corrupt. Saint Augustine—God rescued his people from captivity.—He is. Saint Augustine and Saint John Chrysostom add, “The Lord God is,” and so forth in which sense this is commonly explained, ( Calmet.) though it may also refer to the just man. Bible.

Verse 5. Acceptable. Lit. “joyful.” Χρηστος, “beneficent.” Bible.—Give, and it shall be given to you. Menochius.—Judgment. And by liberal alms, prepared for the great accounting day. Saint John Chrysostom—He will say nothing indiscreetly, nor throw pearls before swine; (Matthew 7:6. Saint Jerome) neither will he condemn others rashly, ( Calmet.) but give prudent advice to the afflicted. Worthington.

Verse 7. Hearing. Though detraction may assail him, he shall not fear, ( Calmet.) since God is the judge. Bible.—He shall have no cause to apprehend being condemned, (Saint Jerome) nor be disturbed about “news,” because his goods are in a place of safety, (Saint John Chrysostom and so forth) where thieves cannot steal. Bible.

Verse 8. Until. Not that he will be disturbed afterwards, (Psalms 109:1. Calmet.) when his enemies shall be punished. Bible.—The captives saw the fall of Babylon. Calmet.

Verse 9. Poor. We must know whom we ought to relieve. Though we may be allowed to retain what is necessary, (2 Corinthians 8:13 and 9:11) yet the saints have often very laudably stripped themselves, to clothe others, abandoning perishable goods, that they might obtain heaven. Calmet.—Justice. Works of mercy are so called, because they concur to man’s justification. Worthington.—Horn. Power, and so forth Cyrus, and the best of his successors, honoured the Jews. Calmet.—The liberality of the just towards the indigent, is far more glorious than that which prompts the vain to give shews, and so forth Saint John Chrysostom—The praise of the latter is presently at an end. Bert.

Verse 10. The wicked. The devil, enraged to see the converts to Christianity, (Saint Athanasius) or the Jews, (Saint John Chrysostom) instigated by him. Bible.—All the damned shall rapine at the happiness of the elect, (Saint Augustine) as the Babylonians did, when they beheld the prosperity of those who had been captives. Calmet.