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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.
"For the Lord is pleasant" [Psalm 100:4]. Think not that you faint in praising Him. Your praise of Him is like food: the more ye praise Him, the more ye acquire strength, and He whom you praise becomes the more sweet.
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SUMMARY
Psalms 100:4 serves as a vibrant, imperative call to worship, inviting all people to approach God's sacred presence with a heart overflowing with gratitude and adoration. It prescribes the manner of entry into the divine sphere, emphasizing that thanksgiving and praise are not merely optional additions but foundational postures for genuine communion with the Almighty, preparing the worshiper's heart to acknowledge and celebrate God's inherent goodness and unwavering faithfulness. This verse encapsulates the essence of joyful, intentional worship, highlighting both the disposition and the action required for drawing near to the Lord.
CONTEXT
Literary Context: Psalm 100 uniquely bears the title "A Psalm of Thanksgiving" (Hebrew: Mizmor l'Todah), setting its thematic emphasis from the outset. As a concise, five-verse psalm, it functions as a declarative psalm of praise, issuing a universal invitation for all the earth to worship the Lord. The preceding verses (Psalms 100:1-3) establish this broad summons, urging listeners to "make a joyful noise," "serve the Lord with gladness," and "come before his presence with singing," grounding this call in God's identity as Creator and Shepherd. Verse 4 then acts as a pivotal instruction, specifying the how of this joyful approach, detailing the essential spiritual disposition required for entering God's dwelling. The psalm culminates in Psalms 100:5, providing the profound theological basis for such worship: God's enduring goodness, steadfast love, and faithfulness that extends through all generations. Thus, verse 4 serves as a crucial bridge, connecting the universal call to worship with the eternal reasons for its practice.
Historical & Cultural Context: This psalm likely played a significant liturgical role, possibly being recited or sung during temple worship, particularly during festivals of thanksgiving. The direct references to "gates" (H8179, shaʻar) and "courts" (H2691, châtsêr) are not merely metaphorical but directly allude to the physical architecture of the Jerusalem Temple. Worshippers in ancient Israel would literally pass through the outer gates into various courtyards (e.g., the Court of the Gentiles, the Court of Women, the Court of Israel) to offer sacrifices and engage in corporate worship. The concept of "thanksgiving" (Hebrew: todah, H8426) often involved specific thank offerings (e.g., Leviticus 7:12-15) brought to the Temple as a tangible expression of gratitude for deliverance, blessings received, or vows fulfilled. Therefore, the psalm is not solely a spiritual metaphor but also a practical guide for how Israelites were to participate in the communal worship life centered around the Temple, emphasizing that the internal disposition of gratitude and praise was paramount, even over the ritualistic observance itself.
Key Themes: Psalm 100:4 powerfully contributes to several overarching themes found throughout the Psalter and the broader biblical narrative. Firstly, it underscores the theme of Access to God, presenting thanksgiving and praise as the appropriate "entry requirements" for drawing near to the divine presence. This access is not earned through human merit but is a joyful, commanded response to God's inherent character and His redemptive acts, contrasting with approaches motivated by fear or mere obligation. Secondly, the verse highlights Worship as an Intentional Act, employing strong imperative verbs like "Enter," "be thankful," and "bless." This emphasizes that genuine worship is a deliberate, conscious choice and a proactive engagement of the heart, mind, and voice, rather than a passive feeling or a spontaneous reaction. It is a commanded response to God's sovereignty and goodness, as seen in the foundational call in Psalms 100:3 to "know that the Lord, He is God." Lastly, the command to "bless his name" points to the profound theme of God's Worthiness and Character. This moves beyond merely appreciating what God has done to adoring who He is in His essence—His holiness, majesty, and inherent blessedness. It echoes the broader biblical call to glorify God's name, a concept deeply embedded in passages like 1 Chronicles 16:29.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 100:4 employs several powerful Literary Devices to convey its message with emphasis and clarity. Foremost is Parallelism, specifically Synonymous Parallelism, where the second half of a line or verse repeats or reinforces the idea of the first half using different but related words. This is evident in the first half: "Enter into his gates with thanksgiving, [and] into his courts with praise." Here, "gates" and "courts" function as synonymous architectural elements representing access to God's presence, while "thanksgiving" and "praise" are closely related, though distinct, expressions of worship. The second half of the verse, "be thankful unto him, [and] bless his name," further exemplifies this, with "be thankful" echoing the theme of "thanksgiving" and "bless his name" expanding upon the concept of "praise" by focusing on God's inherent worth. This repetitive structure serves to emphasize and deepen the core message. The pervasive use of the Imperative Mood ("Enter," "be thankful," "bless") functions as a direct command, highlighting the active, intentional, and obligatory nature of worship. It is not presented as a suggestion but as a divine directive for approaching the Almighty. Furthermore, the tangible elements of "gates" and "courts" operate as Metonymy or Symbolism, representing the very presence or sphere of God's dwelling, thus making the spiritual act of worship tangible and relatable to the ancient Israelite worshiper and, by extension, to all who seek God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 100:4 provides a timeless theological principle for approaching God: true worship is inextricably linked to gratitude and adoration. It teaches that our access to God's presence is not based on human merit or ritualistic performance alone, but fundamentally on His gracious invitation, and our appropriate response is one of heartfelt thanksgiving and profound praise. This aligns seamlessly with the broader biblical understanding that God delights in the worship of His people, a worship that stems from a genuine recognition of His character and His mighty acts of creation, providence, and redemption. The emphasis on "blessing His name" elevates worship beyond mere appreciation for benefits received to a profound acknowledgment of God's inherent worthiness, holiness, and glory as the sovereign Lord. This posture of gratitude and adoration transforms the worshiper, shifting focus from self to the divine, and fostering a deeper relationship built on trust, awe, and unwavering devotion.
REFLECTION AND APPLICATION
Psalm 100:4 offers profound and enduring guidance for contemporary believers, transcending its original Temple context to speak to all forms of worship. While we no longer enter physical gates and courts in Jerusalem, the spiritual principle remains: our approach to God, whether in personal devotion, private prayer, or corporate worship, must be characterized by intentional thanksgiving and heartfelt praise. This means cultivating a heart that actively remembers God's goodness, acknowledges His faithfulness in every circumstance, and expresses adoration for who He is—His character, His attributes, and His unchanging nature. In a world often prone to complaint, anxiety, and self-focus, choosing to "enter with thanksgiving" is a radical act of faith that deliberately shifts our perspective from our problems and limitations to God's boundless sovereignty and provision. It encourages us to be proactive and intentional about our worship, not waiting for a fleeting feeling to strike, but actively engaging our will and voice to offer God the honor and glory due His name. This consistent practice transforms our spiritual lives, opening us to a deeper and more intimate experience of God's presence and fostering a spirit of joy, contentment, and resilience regardless of external circumstances.
Questions for Reflection
FAQ
What is the significance of "gates" and "courts" in this verse, and how does it apply today?
Answer: The "gates" (H8179, shaʻar) and "courts" (H2691, châtsêr) in Psalms 100:4 refer to the physical architecture of the ancient Jerusalem Temple complex. The gates were the entry points into the sacred precinct, and the courts were the various open areas within the complex where worshippers gathered, offered sacrifices, and participated in communal worship. These physical locations served as tangible symbols of drawing near to God's presence. Metaphorically, they represent the threshold and inner sanctums of God's dwelling. For the original audience, this imagery grounded the spiritual command in a relatable, historical context. For believers today, while we no longer approach a physical temple, the imagery symbolizes the intentional and reverent approach we are to take when seeking communion with God. It emphasizes that our spiritual entry into God's presence, whether in private prayer or corporate worship, must be characterized by a specific, appropriate disposition—one of thanksgiving and praise—highlighting that the manner of entry is crucial to genuine worship. This means approaching God with a heart prepared to acknowledge His goodness and declare His worth.
CHRIST-CENTERED FULFILLMENT
Psalms 100:4 finds its ultimate and most profound fulfillment in the person and finished work of Jesus Christ. While the Old Testament worshiper approached God through the physical Temple, its gates, and courts, and through the prescribed animal sacrifices, believers today "enter" God's presence through the new and living way provided by Christ's redemptive work. Jesus Himself declared, "I am the way, the truth, and the life. No one comes to the Father except through me" (John 14:6). He is the ultimate "gate" through whom we gain direct access to God's presence, having torn the veil of the Temple that once separated humanity from the Holy of Holies (Matthew 27:51). His body was the true temple, destroyed and raised in three days, signifying a new era of worship not bound by physical structures (John 2:19-21). Furthermore, Christ Himself is our perfect "sacrifice of thanksgiving," offering Himself once for all on the cross, thereby making continuous, confident access to God possible for us (Hebrews 10:10-14). As a "royal priesthood" (1 Peter 2:9), we are now empowered to offer "spiritual sacrifices" of thanksgiving and praise, not confined to a physical location but offered "in spirit and truth" (John 4:23-24). Thus, Psalms 100:4 is richly fulfilled in the Christian life as we, by faith in Christ, continually draw near to God's throne of grace with grateful hearts and lips overflowing with praise for His redemption and everlasting goodness.