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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.
"O serve the Lord with gladness" [Psalm 100:2]: he addresses you, whoever you are who endure all things in love, and rejoice in hope. "Serve the Lord," not in the bitterness of murmuring, but in the "gladness of love." "Come before His presence with rejoicing." It is easy to rejoice outwardly: rejoice before the presence of God. Let not the tongue be too joyful: let the conscience be joyful. "Come before His presence with a song."
“Serve the Lord with gladness,” for the kingship of our God and Savior has nothing of the harsh tyranny of the devil; rather, his lordship is mild and loving.
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SUMMARY
Psalms 100:2 issues a vibrant and universal summons to worship, urging all people to engage with the Lord through joyful service and exultant praise. It encapsulates the essence of heartfelt devotion, emphasizing that our approach to the Divine should be characterized by an inner delight that overflows into outward expressions of singing and celebration, reflecting the Lord's inherent goodness and enduring faithfulness.
CONTEXT
Literary Context: Psalm 100 stands as a brief yet powerful "Psalm for the Thank Offering" (as indicated in the Septuagint, Vulgate, and some Hebrew manuscripts), likely intended for communal worship, possibly at the Temple gates during festivals. It is a direct call to the entire earth to acknowledge and worship Yahweh, the one true God. The preceding verse, Psalms 100:1, issues an imperative to "make a joyful noise unto the LORD, all ye lands," setting the tone for universal, exuberant praise. Following Psalms 100:2, the psalm continues to provide the theological basis for this worship, declaring God's identity as Creator ("it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture" – Psalms 100:3), and affirming His eternal attributes ("For the LORD is good; his mercy is everlasting; and his truth endureth to all generations" – Psalms 100:5). Thus, verse 2 serves as a pivotal command, bridging the initial call to worship and the foundational reasons for that worship, establishing both the manner and the motivation for approaching God.
Historical & Cultural Context: Composed for public worship, Psalm 100 likely played a significant role in the liturgical life of ancient Israel, particularly during pilgrimage festivals such as Sukkot (Feast of Tabernacles) or Passover, when large numbers of people would ascend to Jerusalem to offer sacrifices and give thanks. The concept of "coming before his presence" would have resonated deeply with the physical act of entering the Temple courts, where God's presence was uniquely manifested, particularly in the Holy of Holies. The emphasis on "gladness" and "singing" reflects a common feature of Israelite worship, which was often characterized by vibrant, corporate expressions of joy, accompanied by musical instruments and dancing, rather than somber, silent reverence. This was a communal expression of their covenant relationship with Yahweh, celebrating His deliverance and provision, often in stark contrast to the more ritualistic and less joyful practices of surrounding pagan cultures who appeased their gods out of fear.
Key Themes: Psalms 100:2 contributes significantly to several overarching themes within the Psalter and broader biblical narrative. Firstly, it underscores the theme of Joyful Worship, transforming what might be perceived as religious duty into a delightful privilege. This resonates with passages like Nehemiah 8:10, where the "joy of the LORD is your strength." Secondly, it highlights Active and Expressive Praise, affirming that worship is not merely an internal state but an outward, vocal, and often musical expression, as seen in numerous calls to sing and shout to the Lord (e.g., Psalms 95:1). Thirdly, it touches upon the Accessibility of God's Presence, implying that despite God's transcendence, His people are invited to draw near to Him, a theme echoed in Hebrews 4:16, which encourages believers to "come boldly unto the throne of grace." Finally, the verse implicitly connects to the theme of Covenant Relationship, as serving the Lord with gladness is a natural outflow of a people who know they belong to Him and are recipients of His unfailing love and truth.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 100:2 employs several potent literary devices. The verse begins with two strong imperatives: "Serve" and "come." These direct commands underscore the urgency and universality of the call to worship, leaving no room for passive observation and demanding an active response. The structure also exhibits parallelism, a hallmark of Hebrew poetry, where the two clauses "Serve the LORD with gladness" and "come before his presence with singing" convey similar ideas through different but complementary expressions. This is a form of synonymous parallelism, where the second line reinforces and elaborates on the first, strengthening the central message of joyful, expressive worship. The pairing of "gladness" with "singing" creates a powerful cause-and-effect relationship or complementary pairing, suggesting that inner joy (gladness) naturally overflows into outward vocal expression (singing). Furthermore, the phrase "his presence" uses metonymy, where "presence" (literally "face") stands in for the totality of God's being and immediate proximity, inviting intimacy and direct encounter. The entire verse functions as an exhortation, a powerful encouragement to engage in worship not out of obligation but out of an overflowing heart of joy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 100:2 profoundly shapes our understanding of worship, revealing it as an act of joyful service and expressive communion rather than a mere ritual or obligation. It teaches that the posture of our heart—one of gladness and gratitude—is as crucial as the act itself. This verse connects the Old Testament's emphasis on communal, celebratory worship with the New Testament's call for worship in "spirit and truth," where authenticity and inner disposition are paramount. It underscores the accessibility of God's presence to those who approach Him with sincere hearts, inviting believers into a dynamic relationship where service is a delight and praise is an overflow of joy.
REFLECTION AND APPLICATION
Psalms 100:2 offers a timeless blueprint for our engagement with God, challenging us to examine the attitude with which we approach every aspect of our faith. It calls us to transcend mere duty and embrace a Spirit-filled gladness that transforms our service, our prayers, and our corporate worship. In a world often burdened by anxiety and cynicism, this verse serves as a powerful reminder that our faith journey should be characterized by an enthusiastic, overflowing joy, rooted in the unchanging goodness and faithfulness of God. It encourages us to cultivate a lifestyle of gratitude, where every act of service becomes an offering of delight, and our voices are lifted in spontaneous, heartfelt praise, creating an atmosphere where God's presence is celebrated and His name glorified. This verse is an invitation to live out our faith with vibrant enthusiasm, making our lives a continuous song of thanksgiving and a testament to God's redemptive power.
Questions for Reflection
FAQ
Why is "gladness" so important in serving the Lord?
Answer: Gladness is crucial because it signifies the heart's true posture towards God. Serving the Lord with gladness (Hebrew: śimḥâ) indicates that our obedience and devotion stem from a deep, inner delight and appreciation for who God is and what He has done, rather than from obligation, fear, or a desire for merit. It transforms service from a burden into a joyful privilege, reflecting a genuine love for God and a recognition of His goodness and faithfulness. This inner joy empowers believers, as Nehemiah 8:10 declares, "the joy of the LORD is your strength." It also makes our worship authentic and pleasing to God, who desires to be worshipped in "spirit and truth" (John 4:24).
CHRIST-CENTERED FULFILLMENT
Psalms 100:2 finds its ultimate fulfillment and deepest meaning in Christ. While the Old Testament commanded joyful service and singing in the presence of Yahweh, it was often through the mediated access of the Temple and sacrificial system. In the New Covenant, Jesus Christ becomes the very means by which we "come before his presence" with unhindered gladness and singing. He is the Lamb of God who takes away the sin of the world, making reconciliation possible. Through His atoning work, the veil of separation was torn (Matthew 27:51), granting believers direct access to the Father's presence. Our gladness in serving the Lord is now rooted in the finished work of Christ, who has redeemed us and called us His own (Ephesians 2:4-7). Furthermore, the "singing" is transformed into songs of salvation and praise for the One who conquered death, as believers are exhorted to "sing psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart" (Ephesians 5:19). Thus, Christ not only enables our joyful approach but also becomes the very object and source of our deepest gladness and most exultant praise, fulfilling the psalm's call in a profound and personal way.