The author of this psalm is unknown, as is the occasion on which it was composed. It is one of the psalms, of which there are in all ten in number, that commence with the phrase "Hallelu-jah" in the Hebrew; in our version rendered, "Praise ye the Lord." Those psalms are Ps. 106; Psalm 111:1-10; Psalm 112:1-10; Psalm 113:1-9; Ps. 135; Psalm 146:1-10; Ps. 147; Psalm 148:1-14; Psalm 149:1-9; and Psalm 150:1-6 : The use of this phrase shows that the psalms where it is found were designed for public worship. It is probable that this was one of the later psalms - a fact that might be indicated by the very use of this phrase "Hallelujah." Venema supposes that it was composed in the time of the Maccabees, but of this there is no evidence.
This is one of the alphabetical psalms. In that class of psalms there is considerable variety. In some a letter of the Hebrew alphabet commences each verse in the psalm; in others, the successive letters of the alphabet begin each two or three verses in succession, or, as in Ps. 119; eight verses in succession; in others, the successive letters of the alphabet are used in the beginning of separate clauses of the "verses" of a psalm.
The peculiarity of this psalm is that the first eight verses of the psalm contain "two" clauses, beginning with the letters of the alphabet taken in their order; the last two verses, "three". Why this arrangement was adopted, it is impossible now to determine - as it is in regard to "many" things which are thought to be beauties in poetry. There is very much in the measure, the rhythm, the rhyme, of modern poetry, that is quite as artificial, and quite as inexplicable, as this.
The psalm is call to the praise of God on account of his "works," and is designed to suggest grounds of confidence in him as drawn "from" those works. It is, therefore, of universal applicability; and may be used in any nation, at any time, and among any people. It is a psalm which may be translated into all the languages of the world, and whatever language people may speak, it would exppress in their own tongue what they have occasion to give thanks for in the various lands where they dwell.

The psalmist praises the Lord, and extols his works as great, honorable, glorious, and magnificent, Psalm 111:1-4; his providence and kindness to his followers, Psalm 111:5-8; the redemption he has granted to his people, Psalm 111:9. The fear of the Lord is the beginning of wisdom, Psalm 111:10.
This is one of the alphabetical or acrostic Psalm: but it is rather different from those we have already seen, as the first eight verses contain each two members; and each member commences with a consecutive letter of the Hebrew alphabet. But the two last verses are composed of three members each, characterized the same way, making twenty-two members or hemistichs in the whole, to each of which a consecutive letter of the alphabet is prefixed. But this division is not proper: it should follow the arrangement in the Hebrew poetry, where every hemistich stands by itself, and each contains a complete sense. The Psalm has no title in the Hebrew, unless the word Hallelujah be considered as such; and the thanksgivings which it contains were probably composed for the benefit of the Jews after their return from captivity.

INTRODUCTION TO PSALM 111
This psalm, though without a name, is thought to be penned by David; it is composed in an artificial manner, in an alphabetical order, each clause or sentence beginning with a letter of the Hebrew alphabet in course, till the whole is finished; this perhaps was done to recommend the psalm, to make it more observed, and to help the memory; the general design of it is to excite to praise the Lord, from the consideration of his great and wonderful works.

The Lord is to be praised for his works.

Alphabetical Song in Praise of God
With Psalm 111:1-10 begins a trilogy of Hallelujah-Psalm. It may be appended to Psalm 110:1-7, because it places the "for ever" of Psalm 110:4 in broader light in relation to the history of redemption, by stringing praise upon praise of the deeds of Jahve and of His appointments. It stands in the closest relationship to Psalm 112:1-10. Whilst Psalm 111:1-10, as Hitzig correctly says, celebrates the glory, might, and loving-kindness of Jahve in the circle of the "upright," Psalm 112:1-10 celebrates the glory flowing therefrom and the happiness of the "upright" themselves, of those who fear Jahve. The two Psalm are twin in form as in contents. They are a mixture of materials taken from older Psalm and gnomical utterances; both are sententious, and both alphabetical. Each consists of twenty-two lines with the twenty-two letters of the alphabet at the beginning,
(Note: Bttcher transposes the verses in Psalm 111:1-10, and in Psalm 112:5 corrects יכלכל into וכלכל; in the warmth of his critical zeal he runs against the boundary-posts of the letters marking the order, without observing it.)
and every line for the most part consists of three words. Both songs are only chains of acrostic lines without any strophic grouping, and therefore cannot be divided out. The analogous accentuation shows how strong is the impression of the close relationship of this twin pair; and both Psalm also close, in Psalm 111:9 and Psalm 111:10, with two verses of three members, being up to this point divided into verses of two members.