Verse-by-Verse Bible Commentary
Psalms 100:1

Clarke's Commentary

PSALM C

All nations are exhorted to praise the Lord, 1, 2;

to acknowledge him to be the Sovereign God and their Creator

and that they are his people and the flock of his pasture, 3;

to worship him publicly, and be grateful for his mercies, 4.

The reasons on which this is founded; his own goodness, his

everlasting mercy, and his ever-during truth, 5.

NOTES ON PSALM C

This Psalm is entitled in the Hebrew מזמור לתודה mizmor lethodah, not "A Psalm of Praise," as we have it, but "A Psalm for the confession, or for the confession-offering," very properly translated by the Chaldee: שבחא על קורבן תודתא shibcha al kurban todetha, "Praise for the sacrifice (or offering) of confession." The Vulgate, Septuagint, and AEthiopic have followed this sense. The Arabic attributes it to David. The Syriac has the following prefixed: "Without a name. Concerning Joshua the son of Nun, when he had ended the war with the Ammonites: but in the new covenant it relates to the conversion of the Gentiles to the faith." It is likely that it was composed after the captivity, as a form of thanksgiving to God for that great deliverance, as well as an inducement to the people to consecrate themselves to him, and to be exact in the performance of the acts of public worship.

Verse Psalms 100:1. Make a joyful noise — הריעו hariu, exult, triumph, leap for joy.

All ye lands. — Not only Jews, but Gentiles, for the Lord bestows his benefits on all with a liberal hand.

Bridgeway Bible Commentary

Psalms 97-100 God the universal king

Psalms 97:0 follows on from the thought on which the previous psalm closed (namely, that God is king over the earth). It shows that holiness, righteousness and justice are the basis of God’s kingdom. His judgment will be as universal as a flash of lightning and as powerful as an all-consuming fire (97:1-5). Every thing will bow before his rule (6-7). His own people already recognize him as Lord and bring him fitting worship (8-9). They can experience the light and joy of his salvation in their everyday lives as they reject what is evil and choose what is good (10-12).

Continuing the theme of the previous psalm, Psalms 98:0 reminds the people to welcome the divine universal king. By his power, he has conquered evil and established his kingdom in righteousness and love (98:1-3). People worldwide are to praise God with music and singing because of his great victory (4-6). The physical creation is invited to join in the praise, rejoicing because of him who rules the earth with justice (7-9).

From his throne in Zion, the city of God, God rules over the earth in holiness and justice (99:1-4) and people respond with worship (5). The psalmist refers to the lives of Moses, Aaron and Samuel to show how God answered the prayers of those who submitted to his rule and obeyed his law (6-7). When people disobeyed they were punished, but when they repented God forgave them (8). The God who rules in Zion is holy, and those who worship him must also fear him (9).

Psalms 100:0 is the climax of this group of six psalms. People of all the world are to worship God gladly, acknowledging him as their God, their maker and their shepherd (100:1-3). They are invited to come into his temple, where they can unite in thankfully praising him for his loving faithfulness to them (4-5).

Coffman's Commentaries on the Bible

"Make a joyful noise unto Jehovah, all ye lands."

Despite the fact of Leupold's rejection of this rendition, preferring to read it, "Shout aloud unto the Lord, all ye inhabitants of the land,"H. C. Leupold, p. 698. there can be no doubt of the accuracy of the translation as it stands verbatim in the KJV, the ASV, and the RSV, the three most dependable versions of the Holy Bible. The trouble with Leupold's translation is that it allows the interpreter to restrict the meaning to Israel, "the land" being understood as the land of Israel. Our marginal reference in the American Standard Version assures us that the Hebrew text here reads this passage as "all the earth."

Barnes' Notes on the Whole Bible

Make a joyful noise unto the Lord - See the notes at Psalms 95:1.

All ye lands - Margin, as in Hebrew, “all the earth.” The margin expresses the sense. The idea in the psalm is, that praise did not pertain to one nation only; that it was not appropriate for one people merely; that it should not be confined to the Hebrew people, but that there was a proper ground of praise for “all;” there was that in which all nations, of all languages and conditions, could unite. The ground of that was the fact that they had one Creator, Psalms 100:3. The psalm is based on the unity of the human race; on the fact that there is one God and Father of all, and one great family on earth.

Calvin's Commentary on the Bible

1Make a joyful noise The Psalmist refers only to that part of the service of God which consists in recounting his benefits and giving thanks. And since he invites the whole of the inhabitants of the earth indiscriminately to praise Jehovah, he seems, in the spirit of prophecy, to refer to the period when the Church would be gathered out of different nations. Hence he commands (verse 2) that God should be served with gladness, intimating that his kindness towards his own people is so great as to furnish them with abundant ground for rejoicing. This is better expressed in the third verse, in which he first reprehends the presumption of those men who had wickedly revolted from the true God, both in fashioning for themselves gods many, and in devising various forms of worshipping them. And as a multitude of gods destroys and suppresses the true knowledge of one God only, and tarnishes his glory, the prophet, with great propriety, calls upon all men to bethink themselves, and to cease from robbing God of the honor due to his name; and, at the same time, inveighs against their folly in that, not content with the one God, they were become vain in their imaginations. For, however much they are constrained to confess with the mouth that there is a God, the maker of heaven and earth, yet they are ever and anon gradually despoiling him of his glory; and in this manner, the Godhead is, to the utmost extent of their power, reduced to a nonentity. As it is then a most difficult thing to retain men in the practice of the pure worship of God, the prophet, not without reason, recalls the world from its accustomed vanity, and commands them to recognize God as God. For we must attend to this short definition of the knowledge of him, namely, that his glory be preserved unimpaired, and that no deity be opposed to him that might obscure the glory of his name. True, indeed, in the Papacy, God still retains his name, but as his glory is not comprehended in the mere letters of his name, it is certain that there he is not recognized as God. Know, therefore, that the true worship of God cannot be preserved in all its integrity until the base profanation of his glory, which is the inseparable attendant of superstition, be completely reformed.

Smith's Bible Commentary

Psalms 100:1-5 :

Make a joyful noise unto the LORD, all ye lands. Serve the LORD with gladness ( Psalms 100:1-2 ):

Now if you can't serve the Lord with gladness, it's better that you not serve Him. It is a shame and a disgrace that people gripe about what they've done for the Lord or their service for God. But that's usually the result of people being pushed into something that God hasn't led them into. And the church, unfortunately, has been very guilty of pushing people into jobs or into things that the people's heart really isn't in it. People are oftentimes pushed to support a new building program or pushed to support a new budget or something for the church. And everytime the month comes around and you get your little notice that your pledge is due, you get upset, you know, and you write out your pledge and mail it in, but you're angry about it. You've been pressured into it. They caught you at a weak moment.

"Serve the Lord with gladness." If you can't give joyfully to the Lord, you're much better off not to give, because if you give grudgingly, that's going to go against you. That's not going to count. That will count against you. So you're much better off not to give at all. If you can be happy about not giving at all, you're much better off doing that rather than giving grudgingly to God. And that's giving of your time and serving the Lord or giving of your finances or whatever. If you can't give unto the Lord with a joyful heart, if you cannot serve the Lord with gladness, then it's best you not serve Him at all. God doesn't want any kind of grudging in your gifts to Him. God doesn't want your giving ever to be out of pressure, out of constraint, out of someone pushing you. And if ever any of the pastors around here are trying to push you to do something, you come to me and we'll see that it's taken care of.

People come up and say, "You know, we've been coming here for a long time and we really like to teach a Sunday school class, but how do you go about teaching a Sunday school class here?" I said, "You just found out. You got to ask." We won't come around and nail you for anything. You want to do something for the Lord, you're going to have to ask. If you desire to give anything, you're going to have to ask how to do it. We're not going to ask you. You call us. We will not come to people to support God or God's work. That's ridiculous. If you don't, out of your own heart of love and thanksgiving, want to serve the Lord with gladness, then don't serve Him at all.

come before his presence with singing. Know ye that the LORD ( Psalms 100:2-3 )

Now, here's... Make a joyful noise. Serve the Lord. Come before His presence. Why? Because the Lord,

he is God ( Psalms 100:3 ):

God has rights. We talk about human rights; there are also divine rights. And His rights to our service, His rights to our praise, because He is God. Because He is God He is worthy of our praise. Because He is God He is deserving of our service unto Him.

it is he that hath made us, and not we ourselves ( Psalms 100:3 );

The self-made man. What a tragedy. "It is He that hath made us." When Belshazzar was feasting with his lords at the time of the siege of the Medo-Persian army, and in order to add a new dimension to the feasting, Belshazzar called that they bring the gold and silver cups that his grandfather Nebuchadnezzar had taken from the temple of Jerusalem and pour their wine in these golden cups that have been sanctified for use in the temple of God. And as they were drinking their wine out of the golden cups and praising the gods of gold and silver, suddenly they had a very sobering experience, because over on the plaster of the wall there appeared a hand and the writing was on the wall, and it began to burn there on the wall and stayed there. Words that they could not understand. "Mene, Mene, Tekel, Upharsin." And this king, it says, his joints were loose and his bones began to smite against each other.

And they called for the wise men to come in. They said, "We don't know what it means." Finally the queen said, "There was a man unto your grandfather's reign named Nebuchadnezzar of the children of Israel. God gave to him understanding and visions and dreams and so forth. And they called Daniel in. And he said, "Can you interpret that?" And Daniel says, "Yes, I can, but first of all I want to talk to you, King. Your grandfather was a great king over all the earth and God gave him dominion over the world. And yet, his heart was lifted up with pride. And so God allowed your grandfather to go insane and for seven seasons, he ate with the oxen out in the field. He lived like a madman until he knew that the Lord in heaven reigned over the earth and put on the thrones those whom He would".

And he said, "The very God in whose hand your breath is, you have not glorified." I mean, he really laid the message on the king. "You failed to glorify God. Look, your life depends on Him. You are dependent. He is the One that has made you. Your very breath is dependent upon Him. The very God, in whose hand your breath is, you have not glorified. Therefore, the writing came on the wall and its interpretation is, 'Thou art weighed in the balances and found wanting.' And your kingdom will be taken from you tonight. Divided and given to the Medes and the Persians."

But the idea that God in whose hand your breath is. How dependent we are upon God. "It is He that hath made us." And yet that very breath that we receive from God we use many times to blaspheme God. The very breath that God has given to us, we use to utter filthy epitaphs or stories or whatever. What a shame! The very God in whose hand your breath is. And at that time, that king's breath was foul with the smell of the wine. Drunk. And though he was drunk and the breath permeated with the smell of the wine, yet it was the breath that God had given to him. The very God in whose hand your breath is. "He has made us, not we ourselves."

for we are his people, the sheep of his pasture ( Psalms 100:3 ).

You are living in God's earth. You are using and abusing God's earth. "The earth is the Lord's, the fullness thereof; and all they that dwell therein" ( Psalms 24:1 ). You're breathing God's air. You're drinking God's water. You're eating God's food. You're burning God's oil. You're heating your home with God's gas. You're eating God's cattle, God's fish. "The earth is the Lord's." We are actually just grazing in His field. Everything that we have, everything that we see, everything that we're surrounded with belongs to God. And yet, how we abuse it and try to use it just for ourselves. "The sheep of his pasture." Therefore,

Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name. For the LORD is good ( Psalms 100:4-5 );

He lets you sponge off of Him all the time.

his mercy is everlasting ( Psalms 100:5 );

Again, look how long He's put up with you.

and his truth endureth to all generations ( Psalms 100:5 ).

So praise the Lord. For what? For His goodness. For His mercy. And for His truth. May God just cause your week to be filled with thanksgiving and praise all week long unto Him. Don't wait 'til Thursday. Get a head start on thanksgiving.

Shall we pray.

Father, we are so grateful that Your truth endureth to all generations. And that we can study Thy truth and learn of Thee. Now Lord, let us put into practice those things which we have learned. May we not be hearers of the Word only, deceiving ourselves. But Lord, let us be doers of the Word. Let us, O God, truly give thanks and praise unto Thee. Honor and glory unto our King. Help us, Lord, to hate evil. Help us, O Lord, to walk with Thee in the beauty of holiness. O Lord, minister to Your people tonight that we might dwell in the secret place of the Most High, abiding under the shadow of the Almighty. In Jesus' name we pray. Amen. "

Dr. Constable's Expository Notes

All people should shout praises to the Lord joyfully. We should willingly serve Him with happy hearts. We should sing out with joy to honor Him.

Dr. Constable's Expository Notes

1. Happy service 100:1-3

Dr. Constable's Expository Notes

Psalms 100

An unknown writer invited God’s people to approach the Lord with joy in this well-known psalm. We can serve Him gladly because He is the Creator, and we can worship Him thankfully because He is good and faithful.

"Known as the Jubilate (’O be joyful’), it is a psalm much used in liturgical worship; but William Kethe’s fine paraphrase, ’All people that on earth do dwell’, has even wider currency wherever English is spoken. Finer still, but somewhat freer, is Isaac Watts’ version, ’Before Jehovah’s aweful [sic] throne’." [Note: Kidner, Psalms 73-150, p. 356.]

"Its [this psalm’s] position after the psalms proclaiming Yahweh’s kingship (96-99) suggests the classification with these psalms. More than likely it functions as a hymnic conclusion of this collection." [Note: VanGemeren, p. 638.]

Gill's Exposition of the Whole Bible

Make a joyful noise unto the Lord, all ye lands. Or, "all the earth" c; that is, as the Targum, all the inhabitants of the earth, who are called upon to shout unto him as their King; as the angels did at his birth, the disciples when he made his public entrance into Jerusalem, the apostles at his ascension to heaven, the saints when the marriage of him, the Lamb, will be come, and both men and angels when he shall descend from heaven to judge the world; and such a joyful noise or shout should be made unto him as to a triumphant conqueror, who has got the victory over sin, Satan, death, and the grave, and every enemy of his and his people, and made them more than conquerors through himself; see Psalms 95:1.

c כל הארץ "omnis terra", V. L. Pagninus, Montanus, Tigurine version, &c.

Henry's Complete Commentary on the Bible

A psalm of praise.

      1 Make a joyful noise unto the LORD, all ye lands.   2 Serve the LORD with gladness: come before his presence with singing.   3 Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.   4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.   5 For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.

      Here, I. The exhortations to praise are very importunate. The psalm does indeed answer to the title, A psalm of praise; it begins with that call which of late we have several times met with (Psalms 100:1; Psalms 100:1), Make a joyful noise unto the Lord, all you lands, or all the earth, all the inhabitants of the earth. When all nations shall be discipled, and the gospel preached to every creature, then this summons will be fully answered to. But, if we take the foregoing psalm to be (as we have opened it) a call to the Jewish church to rejoice in the administration of God's kingdom, which they were under (as the four psalms before it were calculated for the days of the Messiah), this psalm, perhaps, was intended for proselytes, that came over out of all lands to the Jews' religion. However, we have here, 1. A strong invitation to worship God; not that God needs us, or any thing we have or can do, but it is his will that we should serve the Lord, should devote ourselves to his service and employ ourselves in it; and that we should not only serve him in all instances of obedience to his law, but that we should come before his presence in the ordinances which he has appointed and in which he has promised to manifest himself (Psalms 100:2; Psalms 100:2), that we should enter into his gates and into his courts (Psalms 100:4; Psalms 100:4), that we should attend upon him among his servants, and keep there where he keeps court. In all acts of religious worship, whether in secret or in our families, we come into God's presence, and serve him; but it is in public worship especially that we enter into his gates and into his courts. The people were not permitted to enter into the holy place; there the priests only went in to minister. But let the people be thankful for their place in the courts of God's house, to which they were admitted and where they gave their attendance. 2. Great encouragement given us, in worshipping God, to do it cheerfully (Psalms 100:2; Psalms 100:2): Serve the Lord with gladness. This intimates a prediction that in gospel-times there should be special occasion for joy; and it prescribes this as a rule of worship: Let God be served with gladness. By holy joy we do really serve God; it is an honour to him to rejoice in him; and we ought to serve him with holy joy. Gospel-worshippers should be joyful worshippers; if we serve God in uprightness, let us serve him with gladness. We must be willing and forward to it, glad when we are called to go up to the house of the Lord (Psalms 122:1), looking upon it as the comfort of our lives to have communion with God; and we must be pleasant and cheerful in it, must say, It is good to be here, approaching to God, in every duty, as to God our exceeding Joy,Psalms 43:4. We must come before his presence with singing, not only songs of joy, but songs of praise. Enter into his gates with thanksgiving,Psalms 100:4; Psalms 100:4. We must not only comfort ourselves, but glorify God, with our joy, and let him have the praise of that which we have the pleasure of. Be thankful to him and bless his name; that is, (1.) We must take it as a favour to be admitted into his service, and give him thanks that we have liberty of access to him, that we have ordinances instituted and opportunity continued of waiting upon God in those ordinances. (2.) We must intermix praise and thanksgiving with all our services. This golden thread must run through every duty (Hebrews 13:15), for it is the work of angels. In every thing give thanks, in every ordinance, as well as in every providence.

      II. The matter of praise, and motives to it, are very important, Psalms 100:3; Psalms 100:5. Know you what God is in himself and what he is to you. Note, Knowledge is the mother of devotion and of all obedience: blind sacrifices will never please a seeing God. "Know it; consider and apply it, and then you will be more close and constant, more inward and serious, in the worship of him." Let us know then these seven things concerning the Lord Jehovah, with whom we have to do in all the acts of religious worship:-- 1. That the Lord he is God, the only living and true God--that he is a Being infinitely perfect, self-existent, and self-sufficient, and the fountain of all being; he is God, and not a man as we are. He is an eternal Spirit, incomprehensible and independent, the first cause and last end. The heathen worshipped the creature of their own fancy; the workmen made it, therefore it is not God. We worship him that made us and all the world; he is God, and all other pretended deities are vanity and a lie, and such as he has triumphed over. 2. That he is our Creator: It is he that has made us, and not we ourselves. I find that I am, but cannot say, I am that I am, and therefore must ask, Whence am I? Who made me? Where is God my Maker? And it is the Lord Jehovah. He gave us being, he gave us this being; he is both the former of our bodies and the Father of our spirits. We did not, we could not, make ourselves. It is God's prerogative to be his own cause; our being is derived and depending. 3. That therefore he is our rightful owner. The Masorites, by altering one letter in the Hebrew, read it, He made us, and his we are, or to him we belong. Put both the readings together, and we learn that because God made us, and not we ourselves, therefore we are not our own, but his. He has an incontestable right to, and property in, us and all things. His we are, to be actuated by his power, disposed of by his will, and devoted to his honour and glory. 4. That he is our sovereign ruler: We are his people or subjects, and he is our prince, our rector or governor, that gives law to us as moral agents, and will call us to an account for what we do. The Lord is our judge; the Lord is our lawgiver. We are not at liberty to do what we will, but must always make conscience of doing as we are bidden. 5. That he is our bountiful benefactor. We are not only his sheep, whom he is entitled to, but the sheep of his pasture, whom he takes care of; the flock of his feeding (so it may be read); therefore the sheep of his hand; at his disposal because the sheep of his pasture,Psalms 95:7. He that made us maintains us, and gives us all good things richly to enjoy. 6. That he is a God of infinite mercy and goodness (Psalms 100:5; Psalms 100:5): The Lord is good, and therefore does good; his mercy is everlasting; it is a fountain that can never be drawn dry. The saints, who are now the sanctified vessels of mercy, will be, to eternity, the glorified monuments of mercy. 7. That he is a God of inviolable truth and faithfulness: His truth endures to all generations, and no word of his shall fall to the ground as antiquated or revoked. The promise is sure to all the seed, from age to age.