Psalm 111

¹⁰ The fear of the Lord is the beginning of wisdom;
A good understanding have all those who do His commandments.
His praise endures forever.

The word works is the keynote of the psalm, occurring constantly (vs.2,3,4,6,7); also the word ever (vs.3.5.8-10). … This psalm is an alphabetical acrostic [22 lines, each beginning with a letter of the Hebrew alphabet]. — Meyer, page 135.

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Several psalms that follow the 110th Psalm ring with praise for the return of the Messiah. Psalms 111, 112, and 113 are called Hallelujah Psalms and will be sung in the great congregation of saved people, particularly Israel, because of the great work the Messiah will do upon His return. — Phillips, pages279-280.

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This and the following psalm are closely connected by parallel themes (i.e., worship, in the psalm focusing on its object, in Psalm 112 on its givers) and a sophisticated parallel structure (both are alphabetic acrostics and both devote the same amount of space to the same expository points, albeit in an inverse relationship—thus:111:1//112:10; 111:2-9//112:2-9; 111:10//112:1), all of which suggests that they were meant to be read, if not as a unit, then certainly as complimentary to each other. — Wechsler, page 268.

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The psalmist begins with an immediate affirmation of the worship—in this case, specifically, the praise and thanksgiving—to which God is entitled, and which the psalmist, as His creation, is obligated to give Him. The psalmist emphasizes the quality of his worship by referring not to use of a certain formula or special wording, but rather to the fact it is given with all his heart (see Deuteronomy 6:5; Matthew 22:37, etc.) … The worship of God should not just be personal and private, but also public—i.e., expressed collectively with other believers. — Wechsler, pages 268-269.

upright (v.1) = straightforward, in relationship to God, as distinguished from the wicked

[Verses 2-9 give] the essential motivation or basis, for all worship of God—to wit: His qualifications as the unique object of worship, as attested to us both by who He is and by what He does. With respect to who He is, the psalmist focuses on God’s “emanant” or “transitive” attributes (those that extend beyond the nature of God Himself and operate within/upon His creation), such as His righteousness, His grace and compassion, His truth and uprightness, and His holiness and awesomeness. With respect to what He does, the psalmist focuses on those actions of God that directly benefit His people, such as His work of splendor and majesty (which terms are elsewhere connected with God’s salvific work and the priestly ministry), His wonders, His provision of food to those who fear (worship) Him, His “remembering (acting upon) His covenant (the Abraham Covenant), and His giving to Israel the heritage (land) of the nations. — Wechsler, page 269.

heritage (v.6) = possession, property, inheritance

verity (v.7) = truth

precepts (v.7)  commandments, statutes

When one worships God (“fears”) consistent with the above-mentioned manner, not only is God Himself glorified, but God’s purpose for man is also realized and furthered—viz. that he will grow in that wisdom and understanding which alone is able to bring him success (in godly living). — Wechsler, page 270.