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Commentary on Psalms 100 verses 1–5
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 (Psa 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 (Psa 100:2), that we should enter into his gates and into his courts (Psa 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 (Psa 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 (Psa 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, Psa 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, Psa 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 (Heb 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, Psa 100:3, Psa 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, Psa 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 (Psa 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.
"Jubilate," therefore, "unto the Lord, all you lands" [Psalm 100:1]. This Psalm gives this exhortation to us, that we jubilate unto the Lord. Nor does it, as it were, exhort one particular corner of the earth, or one habitation or congregation of men; but since it is aware that it has sown blessings on every side, on every side it does exact jubilance. Does all the earth at this moment hear my voice? And yet the whole earth has heard this voice. All the earth is already jubilant in the Lord; and what is not as yet jubilant, will be so. For blessing, extending on every side, when the Church was commencing to spread from Jerusalem throughout all nations, [Luke 24:47] everywhere overturns ungodliness, and everywhere builds up piety: the good are mingled with the wicked throughout all lands. Every land is full of the discontented murmurs of the wicked, and of the jubilance of the good. What then is it, "to jubilate"? For the title of the present Psalm especially makes us give good heed to this word, for it is entitled, "A Psalm of confession." What means, to jubilate with confession? It is the sentiment thus expressed in another Psalm: "Blessed is the people that understands jubilance." Surely that which being understood makes blessed is something great. May therefore the Lord our God, who makes men blessed, grant me to understand what to say, and grant you to understand what ye hear: "Blessed is the people that understands jubilance." Let us therefore run unto this blessing, let us understand jubilance, let us not pour it forth without understanding. Of what use is it to be jubilant and obey this Psalm, when it says, "Jubilate unto the Lord, all you lands," and not to understand what jubilance is, so that our voice only may be jubilant, our heart not so? For the understanding is the utterance of the heart.
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SUMMARY
Psalm 100:1 serves as a vibrant and commanding overture to a short yet profoundly significant psalm, uniquely designated "A Psalm of praise." It issues an enthusiastic, universal invitation to all peoples and lands to offer uninhibited and joyful adoration to the LORD. This verse immediately establishes the psalm's central theme: a global, celebratory recognition of God's supreme sovereignty and His worthiness of all worship, setting the stage for a communal expression of gratitude and praise.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 100:1 employs several powerful literary devices to convey its message. The primary device is the Imperative Mood, evident in the command "Make a joyful noise." This direct address creates a sense of urgency and expectation, calling for an immediate and active response from the audience. The phrase "all ye lands" functions as a form of Apostrophe, directly addressing a broad, universal audience that extends beyond the immediate Israelite community, thereby emphasizing the global reach of God's sovereignty. The very concept of "joyful noise" itself, derived from rûwaʻ, carries a strong Symbolism of uninhibited, fervent, and triumphant worship, moving beyond mere solemnity to an exuberant celebration. This verse also implicitly uses Universalism as a thematic device, conveyed through the expansive phrase "all ye lands," which broadens the scope of the divine call to worship to encompass all humanity, foreshadowing a global recognition of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 100:1 is a theological powerhouse, encapsulating the essence of worship as a universal, joyful, and active response to the one true God. It asserts God's sovereignty over all creation, calling every nation to acknowledge His rightful place as Lord. This verse challenges any narrow, ethnocentric view of God, proclaiming His dominion over "all ye lands" and inviting all humanity into a relationship of praise. The emphasis on "joyful noise" underscores that authentic worship is not merely ritualistic but flows from a heart overflowing with gratitude and delight in God's character and deeds. It is a foretaste of the ultimate worship that will one day unite all peoples before the throne of God, celebrating His goodness and enduring faithfulness.
REFLECTION AND APPLICATION
Psalm 100:1 serves as a timeless clarion call for believers today, urging us to re-evaluate the nature and expression of our worship. It reminds us that our praise should not be confined to solemnity or obligation but should burst forth with genuine, uninhibited joy and enthusiasm, reflecting the living and glorious God we serve. The command to "make a joyful noise" challenges us to engage our whole being—our voices, our emotions, our bodies—in active adoration, allowing our worship to be a vibrant, authentic overflow of our hearts. Furthermore, the universal scope of "all ye lands" compels us to recognize God's sovereignty over every nation and people, fostering a global perspective in our prayers and mission. Our worship, therefore, should be both deeply personal and expansively communal, acknowledging God's reign over all creation and anticipating the day when every tongue will confess His name and every land will echo with His praise.
Questions for Reflection
FAQ
Why is Psalm 100 unique among the Psalms?
Answer: Psalm 100 is unique primarily because it is the only psalm explicitly titled "A Psalm of praise" (Hebrew: Mizmor l'Todah). This superscription indicates its specific genre as a song of thanksgiving, setting it apart from other psalms that might be laments, wisdom psalms, or royal psalms. Its brevity, direct imperative commands, and universal call to joyful worship also contribute to its distinctive character, making it a concise yet powerful liturgical hymn often used in communal worship settings, particularly for thanksgiving.
What does "Make a joyful noise" truly mean, and how should it influence our worship today?
Answer: The phrase "Make a joyful noise" translates the Hebrew word rûwaʻ, which implies a loud, triumphant shout, a blast of a trumpet, or a fervent acclamation. It's not merely about pleasant singing but about an uninhibited, enthusiastic, and often boisterous expression of joy and adoration. In contemporary worship, this means approaching God with genuine exuberance and heartfelt celebration, rather than a reserved or perfunctory attitude. It encourages active, engaged worship that involves our whole being, whether through singing, shouting, clapping, or other outward expressions of praise, reflecting the deep joy found in the presence of the LORD and the triumph of His salvation.
Does "all ye lands" mean that everyone, including non-believers, is called to worship God?
Answer: Yes, "all ye lands" (kol ha'arets, meaning "all the earth") signifies a universal call to acknowledge and worship the LORD. While the immediate audience for the psalm was Israel, the scope of God's dominion is explicitly stated to extend to all humanity and creation. This is a prophetic declaration that God is the sovereign Lord of all, and therefore, all peoples are ultimately accountable to Him and called to recognize His authority. It foreshadows the New Testament's global mission, where the gospel is proclaimed to all nations, inviting them into a saving relationship with God through Christ. Even those who do not yet believe are part of the "lands" over whom God reigns and to whom this universal call extends, highlighting God's ultimate desire for all creation to worship Him.
CHRIST-CENTERED FULFILLMENT
Psalm 100:1, with its universal call to "make a joyful noise unto the LORD, all ye lands," finds its ultimate and glorious fulfillment in Jesus Christ. The Old Testament's prophetic glimpses of all nations coming to worship God are realized through His redemptive work. Before Christ, the "lands" were largely separated from the covenant people of God, but through His cross, Jesus broke down the dividing wall of hostility, making one new humanity from Jew and Gentile (Ephesians 2:14-18). He is the Lamb of God who takes away the sin of the world, enabling all peoples to approach the Father with joy and confidence. The "joyful noise" now resounds from a global chorus of believers, empowered by the Spirit, who worship God not merely in Jerusalem but "in spirit and truth" (John 4:23-24). Christ's Great Commission explicitly sends His followers to "make disciples of all nations" (Matthew 28:19), ensuring that the universal call of Psalm 100:1 is extended and embraced by a redeemed people from every tribe and tongue, culminating in the glorious vision where "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11).