Psalms 111 and 112 mark the beginning of the group of psalms known as the hallal, or praise psalms, which continues through Psalm 118. Both psalms are acrostic poems, each of their twenty-two lines beginning with a successive letter of the Hebrew alphabet, and both open with the exclamation "Praise the LORD," or hallelujah, though this opening phrase itself is not counted as part of the acrostic structure. These two psalms function together as a matched pair: Psalm 111 focuses on God's mighty works and what He has done and promised on behalf of His people, while Psalm 112 presents the grateful, practical response of human beings to those divine works. In this way, Psalm 111 centers on theology—who God is and what He does—while Psalm 112 centers on humanity—how people ought to live in response. The connection between the two psalms is reinforced through deliberate parallel language. Psalm 111 declares that God's righteousness endures forever and that He is gracious and full of compassion. Psalm 112 then applies nearly identical language to the man who fears the Lord: his righteousness endures forever, and he too is gracious, full of compassion, and righteous. This mirroring suggests that the person who truly fears God and delights in His commandments begins to reflect God's own character, growing into His image through obedience. The blessings described for this person—strength, generosity, steadfastness, honor, and an enduring righteousness—point beyond ordinary physical life toward eternal reward in God's Kingdom, since such qualities as everlasting righteousness and remembrance are normally attributed only to God Himself. Psalm 112 closes with a contrast common to wisdom psalms, showing the fate of the wicked in opposition to the blessings of the righteous. The wicked see the exaltation of the righteous and are grieved, gnashing their teeth—a phrase later echoed by Jesus Christ. The wicked are also described as melting away, an image tied to the destructive heat that consumes fire and wax, prefiguring the ultimate judgment described in the Lake of Fire, as later confirmed in II Peter 3, where the elements melt with fervent heat before the new heavens and new earth appear, in which only righteousness dwells. The shift from singular to plural in describing the wicked broadens the scope from an individual's fate to the complete and final removal of wickedness itself, so that no sin or rebellion against God will remain. Thus, the hallal psalms, beginning with 111 and 112, unite praise for God's works with the call to fear Him and walk in wisdom, showing that such fear brings blessings extending into eternity, while rejection of God ends in the total and final destruction of wickedness.