Holy Bible

Make a joyful noise unto the Lord, all ye lands. Psalm 100 Worship Homilist. Worship is at once the duty of all duties, the service of all services, the joy of all joys. I. IT IS FOUNDED ON KNOWLEDGE (ver. 3). 1. A knowledge of what God is in Himself — the absolutely good. 2. A knowledge of what God is in His relations. (1) Our Maker. (2) Our Owner. (3) Our Preserver. II. IT IS DEVELOPED IN SERVICE. This should be — 1. Gladsome (ver. 2). 2. Thankful (ver. 4). 3. Demonstrative.With praise. True worship does not skulk into solitude, shun the gaze of society, ashamed to show itself. It craves for an opportunity of public manifestation. The spirit of true worship breaks through obscurity as the living seed breaks through the soil to unfold itself in foliage, branches, and blossoms to the eye of all. It is a life, and all life seeks to come out into the sun. ( Homilist. ) The Old Hundredth J. O. Keen, D.D. I. THE ELEMENTS OF TRUE WORSHIP. 1. Service (ver. 2). Everything connected with it — (1) Real. (2) Happy. 2. Praiseful (ver. 1). (1) Fervour. (2) Cheerfulness. 3. Intelligent (ver. 3). 4. Grateful (ver. 4). II. MOTIVES (ver. 5). 1. Essential goodness. 2. Eternal mercy. 3. Immutable faithfulness. Such a trinity of qualities in unlimited perfection sets before us a Being infinitely beautiful, infinitely lovable, infinitely worthy of our service and trust. ( J. O. Keen, D.D. ) Religious gratitude W. H. Harwood. Gratitude, in the view of Dr. James Martineau, is a variety of generosity. It recognizes more than a mere fulfilment of duty. It is one of those warm human impulses that are not reduced to a science, without which we might be saved from a few mistakes, but at the expense of much that enriches life. Getting behind the psalm to the condition of mind which could produce it, we find that it could only come from one familiar with good things — from one who so thought upon God's character that his theology became translated into the poetry of song. Many do not admit the grounds of the psalmist's theology; hence the two common objections — 1. God did not make us to be happy. This objection is met by showing that the greatest fact of life is its possibilities of happiness. Especially is this true in an age of such marvellous scientific progress as the present, every step in which progress opens the way to a vast increase in the possibilities of happiness for the masses of mankind. 2. God ought to be able to keep us good. This objection is met by showing that in making moral, human beings good, God can only act within His character. The goodness of a man is not the goodness of a tree or of a sheep; were it forced upon him and made compulsory, it would not be moral. ( W. H. Harwood. ) Serve the Lord with gladness. Psalm 100:2 Glad service G. W. Humphreys, B.A. I. THERE ARE ESSENTIALS WHICH GOD AND OUR OWN NATURE REQUIRE IN ORDER TO RENDER SPIRITUAL SERVICE WITH GLADNESS. 1. There must be reconciliation with God through faith in Christ. 2. There must be love to God as the motive ( Galatians 5:6 ). 3. We must take God's will as our rule in the service. 4. We must serve Him in hope of success and reward. II. THE REASONS THERE ARE WHY WE SHOULD SERVE THE LORD WITH GLADNESS. 1. Because of our indebtedness to Him ( Psalm 103:1-5 ; Ephesians 1:3 ). 2. Because the service itself is holy, ennobling, and in its very nature joy-inspiring. To be in harmony with God, to be engaged in His service, seeking to raise men out of the ignorance, guilt, and misery of sin — how blessed is such service. 3. Because such service only can be acceptable to God. God loveth "a cheerful giver." We cannot endure to serve grudgingly. How welcome is love-inspired glad service! ( G. W. Humphreys, B.A. ) The joyfulness of the service of God W. Smith. I. THE OBLIGATION, DUTY AND PRIVILEGE OF THANKSGIVING. There is not only "the showing forth the praises of God with our lips, but in our hearts and lives"; this latter the real practical offering and sacrifice, of which the former should be the inspired utterance and expression. Our outward worship must be verified and substantiated by inward truth; and this can only be done as we serve God in spirit, principle, life, action, and thus with the whole man show forth His praise. II. THE REASONS. 1. Because He is our Maker, Supporter, God. 2. Because He is the Author of reconciliation and redemption, and His rule is the rule of righteousness and love. 3. Because of the largeness, freeness, universality and unchangeableness of His love. 4. Because the very spirit and principles of His service are "a wellspring of life" and gladness. 5. Because His will, His commandments, are right and good, His service a "reasonable service." 6. Because we thus most truly represent and heartily commend His Gospel and service unto men. ( W. Smith. ) Serving the Lord with gladness "Serve!" saith the man, "why should I be a servant? I hate the yoke, and I will not bow my neck." The lawless spirit, fond of what it calls "free thought" and "free action," hates the sound of the word "serve." "I will be my own master," says the wayward soul of the man who knows not what is meant by obedience, and has never drunk into the deep joy of submission to the Lord. "Serve!" saith he, "let those do so who are calves enough to bow their necks, but as for me, I know no government but my own ungovernable will." But to the soul that is humble, teachable, weaned from the world, and changed into a little child, the thought of service has heaven in it; for such a heart remembers that in the New Jerusalem they serve God day and night, and it looks forward to perfect service as being its perfect rest. Renewed minds accept "Ich dien" — "I serve" — as their motto, and feel ennobled thereby. I. The gladsome service of God has ITS SECRET SPRINGS. 1. One main cause why the believer serves God with gladness is, that he is free from the bondage of the law. When the believer serves the Lord, it is with no idea whatever of obtaining eternal life thereby. The child of God works not for life, but from life: he does not work to be saved, he works because he is saved. 2. Another reason why the Christian serves God with gladness, is because he has a lively sense of the contrast between his present service and his former slavery. What a hard, cruel, Egyptian bondage, was that out of which Jesus brought us! Jesus is the Master and Lord, whom to obey is perfect peace; but Satan, the foul tyrant, is one from whom we rejoice to have been delivered. 3. Moreover, the believer's joy in the Lord's service springs from the fact that he serves God from the instincts of his new nature. The genuine Christian, full of the love of God, cannot be an idler. 4. Another reason why the Christian is conscious of great gladness in serving God is, that he has a sense of honour with it. Did you ever reflect how wondrous a condescension it is in God to allow a creature to serve Him? He sits on His own throne, and establisheth it by His own power. He has no dependence upon His creatures. The greatest of spirits He has ever made are as nothing before Him, and yet, see! He condescends to be served by us! 5. Furthermore, the believer, when he serves God, knows that his service is not the highest place which he occupies. "I am a servant," saith he, "I am not ashamed of it — to serve God is royal dignity, but then I am not altogether and alone a servant." Here is the Christian's joy — he hears his Master say ( John 15:15 ). 6. Again, there comes over the Christian's mind a gentle thought which in his darkest moments yields him joy; namely, that grace has promised a reward. We are not to be rewarded for the merit of our works, but still the free grace of God has promised that we shall not toil for nought. "Well done, good and faithful servant," etc. II. Trace some of the MANIFEST STREAMS OF CHRISTIAN SERVICE IN THEIR GLADNESS. In the first place, we should always serve the Lord with gladness in the public assemblies of His people. The more hypocritical a people are, the more solemnly miserable their outward aspect when at worship. O ye chosen seed, be glad; and of all the days in the week, look at the first as the prime glory of all the feast-days of the soul. Do not pull the blinds down, let the sun shine into the room more cheerily than on week days. Be cheerful and happy at family worship. In your private devotions you should also "Serve the Lord with gladness." "Serve the Lord with gladness." But then the Christian's service for God lasts all the day long! The genuine Christian knows that he can serve God as much in the shop as he can in the meeting-house; that the service of God can be carried on in the farmyard and market, while he is buying and selling, quite as well as in singing and praying. Should not we do our business much better if we looked upon it in that light? Would not it be a happy thing, if, regarding all our work as serving God, we went about it with gladness? III. It is not always easy to serve God with gladness; if it were, we should not need to be told to do it, but on account of THE DIFFICULTY OF IT, we are therefore the oftener bidden to be happy. "Rejoice in the Lord alway: and again," says the apostle, "I say, Rejoice." If he had felt it would be easy, it was sufficient to tell us once, but the repetition shows the difficulty. Our inbred sin — is not that enough, when we serve God, to make us do it with the bitter cry, "O wretched man that I am l who shall deliver me?" Yes, but we shall be delivered, I thank God, through Christ our Lord, we shall be delivered from the bondage of our corruption. Let us serve God in infirmities with the glad thought that we shall not always be imperfect, but by and by shall be in the glory of our Master, without spot or wrinkle or any such thing. Outward trials, again — how hard it is to serve God with gladness when one is losing an estate, or when the cupboard is bare, and there is scarcely money to provide the children with clothes! Yet the Christian does not live upon what he sees alone; he knows there is a secret strength, a secret helper, and he knows how to go to God in times of outward trouble, and cast his care upon Him who careth for him. IV. THERE IS MUCH EXCELLENCE IN CHEERFUL SERVICE. Is it possible that when we serve God with gladness, we thereby escape many fatherly chastisements which otherwise might come upon us? ( Deuteronomy 28:47 ). Do you not think, too, that when Christians serve God with gladness, they derive many benefits themselves? Does not the Lord water those who water others? Besides, does not our God deserve to be served with gladness? Oh, when we get to heaven, if we could have regrets, would not this be one, that we had not served Him better? Our Master deserves to have the best love, the warmest confidence, the sternest perseverance, the utmost self-denial — let us seek to give Him these, and to give them with a cheerful heart. Besides, if we would do good to our fellow-men, we must serve God with gladness. I believe thousands of young people are kept from considering the Gospel by the gloom of some professors. ( C. H. Spurgeon . ) The religion of being happy C. E. Beeby, B.D. Are you happy? I look upon the faces of the men and women I see as I pass along the crowded street as I meet them on the railway, or in the tram, in their business, or at their leisure, and how few faces comparatively look really happy! The most people one looks on seem to exist rather than to live. Why are people not happy? Is it right to be happy? Is it consistent for a Christian to be happy? Is religion designed to make us happy or unhappy, to depress life or to stimulate and fulfil it? I may take it that there is no being who exists who does not wish to be happy. Yet many a man and woman who in the abstract wishes to be happy rather takes a delight in being or feeling unhappy, in assuming that it is rather a proper thing not to realize happiness; and many men, while sincerely wishing to be happy, never take the smallest steps scientifically to discover the way of happiness, and to realize it in their own person. Then, again, ideas rule the world, and I have no doubt that the deficiency of happiness in our age is due to a religious idea. While science has advanced, religious conceptions have advanced very little beyond those of the savage. Our own age, so far from having escaped from its meshes, has deliberately reverted to mediaeval theology. The conviction prevails that religious people in particular ought to suffer and be more or less unhappy. Pain itself is thought to be pleasing to God. Because suffering is in the world we have no right to say that it is God's will it should remain there. We have grown out of many things, and we are to grow out of this. God is happy, and therefore we are destined to be happy. We shall grow happier as we grow nearer Christ. But how to be happy? I will tell you the secret. "The Kingdom of God is within you." Once realize that happiness is not going to be given you by anybody, that you have the power in yourselves, and you have learnt the mighty secret, you are on the first step of the path. You may be happy, you ought to be happy. Were you to range through the universe, and live through eternity, happiness can come no nearer to you while you ask it of any as a favour, or expect it as a gift. Begin the work within. You are your own self-creator, by the power which the Eternal has entrusted to you. Are you unhappy, what you lack is life. Illness, disease, moral, physical, mental, is want of life. We ought to be happy in all our activity. "Blessed is the man who has found his work, and can do it," says Carlyle. Our work is the manifestation and expression of our life. No work is well done which is not done joyfully, therefore joyousness is a very element of religious service. ( C. E. Beeby, B.D. ) Joy in service Wellington once took passage to Portugal in one of His Majesty's frigates, the captain of which asked him if he did not admire the order, and discipline the ship was in. "Certainly," answered Wellington; "I could not have supposed it possible, everything goes on like clockwork; but, sir, I would not command an army on the same terms you do your ship for thee crown of England. I have not seen a smile on the face of any individual since I have been on board her." All service of God should be set to praise The story is told of an ancient king that he caused a temple to be built to the accompaniment of music. From the laying of the corner-stone until the last tower was finished, the workmen performed their task under the influence of the sweetest, most melodious sounds. When the temple was finished it was found that the work had been done not only more expeditiously, but more soundly and beautifully than any of its kind in the kingdom. Know ye that the Lord He is God. Psalm 100:3-5 The claims of God "Man's chief end is to glorify God, and to enjoy Him for ever." There is a vast amount both of theology and philosophy in that simple answer, which our old divines have put into the mouth of a child. Were we to-day what we should be, it would be our element to love, to serve, to adore our God, and we should not need ministers to stir us to our pleasurable duty or remind us of Jehovah's claims. I. THY CLAIMS OF GOD, ON WHAT ARE THEY GROUNDED? 1. They are grounded, first of all upon His Godhead. "Know ye that Jehovah He is God." As Matthew Henry has very properly said, ignorance is not the mother of devotion, though it be the mother of superstition. True knowledge is the mother and the nurse of piety. Really to know the deity of God, to get some idea of what is meant by saying that He is God, is to have the very strongest argument forced upon one's soul for obedience and worship. 2. The second ground of the Lord's claim is His creation of us. "It is He that hath made us, and not we ourselves." You never saw a child startled when it was told for the first time that God made it, for within that little mind there dwells an instinct which accepts the statement. 3. A third reason for living unto the Lord lies in His shepherding of us. "We are His people, and the sheep of His pasture." God has not left us and gone away. He has not left us as the ostrich leaves her eggs, to be broken by the passer's foot. He is watching over us at every hour; even as a shepherd guards his flock. Over us all He exercises an unceasing care, a watchful providence, and therefore we should return to Him daily praise. Men, because ye are men, adore the God who keeps you living men; but saintly men, men renewed and fed out of the storehouse of Divine grace, serve your God, I pray you, with all your heart, and soul, and strength, because you especially are the sheep of His pasture and the people of His hand. 4. A fourth reason for adoration and service is the Divine character (ver. 5). Here are three master motives for serving the Lord our God. Oh that all would feel their weight. First, He is good. Now, if I were to lift up a standard in this assembly and say, "This banner represents the cause of everything that is just, right, true, kind, and benevolent," I should expect many a young heart to enlist beneath it; for when pretenders in all lands have talked of liberty and virtue choice spirits have been enchanted and rushed to death for the grand old cause. Now, God is good, just, right, true, kind, benevolent; in a word, God is love, and therefore who would not serve Him? Then it is added, "His mercy is everlasting." Who would not serve one whose mercy endureth for ever? Cruel is that heart which infinite gentleness does not persuade. If God be merciful, man should no more be rebellious. It is added, "His truth endureth to all generations," that is to say, you will not find in God one thing to-day and another thing to-morrow. What He promises He will perform. Every word of His stands fast for ever, like Himself, immutable. Thus I have set before you the grounds of God's claims; are they solid? Do you consent to them? Oh, that sovereign grace would constrain each of us to live alone for the glory of God. It is His most righteous due. II. THE CLAIMS OF GOD — HOW HAVE WE REGARDED THEM? Answer for yourselves. Alas, some have paid no respect to these claims — in fact they have denied them, and have said in effect, "Who is the Lord that I should obey His voice?" Sorrowfully must we all confess also that where we have tried to honour the Lord, and have done so in a measure by His grace, yet we have failed of perfection; we have to confess that oftentimes the pressure of the body which is near, and of the things that are seen and tangible, has been greater upon us than the force of the things which cannot be seen, but are eternal. We have yielded to self too often, and have robbed the Lord. What shall we do in this case? Why, we have to bless our everlasting God and Father, that He has provided an atoning sacrifice for all our shortcomings, and that there is One, partaker of our nature who stands in the gap on our behalf, in whom we can be accepted, notwithstanding all our shortcomings and offences. Let us go to God in Christ Jesus. III. THE CLAIMS OF GOD, WHEN THEY ARE REGARDED, HOW DO THEY INFLUENCE MEN? Let me show you how healthy it is to serve God. The man who serves God, led by the Spirit of God so to do, is humble. Were he proud it were proof at once that he was not serving God; but the remembrance that God is his sovereign, and has made him, that in His hand is his breath, makes the good man feel that he is nothing but dust and ashes at his very best. How horrible it is when man lives for lust, and puts forth all his strength to indulge his passions! Brutes! beasts! Alas! I slander the beasts when I compare them to such men. The man who lives for God is a far nobler being. Why, in the very act of self-renunciation and of dedication to God the man has been lifted up from earth, and from all that holds him down to its dust and mire, and he has risen so much nearer to the cherubim, so much nearer, in fact, to the Divine. This makes a man a man, for a man who serves is courageous, and too manly to be a slave. The love of God makes heroes. Give a man a resolve to serve God, and he is endowed with wondrous perseverance. Look at the apostles, and martyrs, and missionaries of the faith, how they have pressed on, despite a world in arms; when a nation has been apparently inaccessible they have found an entrance; when the first missionary has died another has been ready to follow in his footsteps. The first Church, in her weakness, and poverty, and ignorance, struggled with philosophy and wealth, and all the power of heathen Rome, till at last the weak overcame the strong, and the foolish overthrew the wise. O Lord, Thy service makes us akin to Thee. Blessed are they that wear Thy yokel How strong they grow, how patient to endure, how firm to stand fast, how swift to run. They mount with wings as eagles when they learn to serve Thee. The man who is led by the Holy Ghost to serve God is incited thereby to a zeal, a fervour, and a self-sacrifice to which nothing else could bring him. ( C. H. Spurgeon . ) It is He that hath made us, and not we ourselves God-made or man-made J. G. Greenhough, M.A. There is a superficial way of reading these words which makes them a mere truism. That noble paraphrase of the psalm, "All people that on earth do dwell," seems rather to fall flat and stale. "Without our aid He did us make." The psalmist is not giving utterance to a commonplace of that sort. That is not the point at all. The psalmist is, as you will see, calling upon all lands, the heathen lands, to believe in God, to believe that He is the Lord, and there is no other, because His workmanship is manifest in the people whom He has chosen; His guiding and shaping Spirit has been within them and upon them to make them what they are. All that they have of moral and religious training and continuance is the gift of His grace, and the result of His training. They are the witness to the world of God's constancy, faithfulness, truth, and mercy. Consider the application of these words — I. Is THE INDIVIDUAL CHRISTIAN LIFE. No man with any religious conviction, or any religious emotion, can look back on the story of his life up to this point, through all these changes, wrestlings, temptations, and moral victories, without feeling that God's shaping hand has been with him there all through. That man sees nothing clearly, and feels nothing deeply, who does not both see and feel that all the best things in him are not self-wrought, but are the result of forces not his own, and higher than his own. Alas, there is much of the self-made left in all of us, and it is the part of which we are the least proud. There are in us bits of the world, the flesh, and the devil, that have not been crucified with Christ; and there are hard lumps in the tenderest heart which have not felt the melting of His love. Would God they were replaced by Diviner stuff! But all the good you have and know, the noble faith, the uplifting, cheering hope, the recoil from sin, and the patience, and the courage, and the self-sacrifice, and the wells of pity, and the fountains of love, the joy in God, and the sweet singing in your heart at Jesu's Name — all these have been woven in you by God, and the Spirit of God, and the indwelling Christ. II. IN THE NATION TO WHICH WE BELONG. How a reader of the Bible can find God in every page of Jewish history and not see His overshadowing and guiding presence in the wonderful story of Britain's growth and greatness is to me an indication of incomprehensible dulness. We are not a self-made people, no, indeed. "Our builder and maker has been God." For no human thought would ever have imagined, and no prophet's vision would ever have foreseen, the unexampled and extraordinary growth and expansion of this little island and its people. Looked at on the map, it is a mere dot on the surface of the globe; yet its name, and flag, and ruling power, and shaping ideas have girdled and well-nigh embraced the globe. Men say we owe it to our insular position, our sea-protected shores, or perhaps to our climatic influences, or to the singular mixture of races in our composition, or to the blunders and failures of other nations, or to the grit and determination in our character; or we owe it to the wisdom of our statesmen, the enterprise of our merchants, the daring of our sailors, the valour of our soldiers, and to the sturdy, self-reliant independence which has been at the base of all the rest. And they do not see that most of these are moral and religious causes; that behind them, in the shadow, God has been standing watching and working, and that underneath them all have been the everlasting arms. They forget how heavenly light dawned and shone down on the people in their superstitious and benighted days to give them religion in its purest form and to make them righteous, truth-loving, and strong in the fear of God. They do not remember that our fathers were delivered almost in spite of themselves from the blight of superstition, how the truth set them free and gave them room to expand. They do not take into account how large a part has been played by our open Bible and our praying heroes. They do not see that reverence and faith, and faith-rooted justice and Christian virtues have been the very soul and backbone of our people's strength, and that nearly all our greatest thinkers, writers, statesmen, sailors, soldiers have grown up in nurseries of prayer. They are blind to the fact, moreover, that once and again in days of stress and trial, in the dark and cloudy days when the fortunes of the nation have been well-nigh overwhelmed, the outstretched arm of God brought our fathers through Red Seas of trouble to a safe and wealthy place. Nay, we may say that hundreds of times the very blunders, follies and crimes of our statesmen have been overruled and our people led along paths which their own wisdom and foresight would never have chosen; and it may be all summed up in this, that through all the guilts and sins which have had their part in the upbuilding, the Almighty Architect has been the chief worker in carrying our name and commerce to the uttermost parts of the earth and in bringing hundreds of millions of souls under our rule. ( J. G. Greenhough, M.A. ) God the Maker J. Thomas, M.A. It is not in God's work in creation that the text is laid, but in His redemptive work in history. It is an exultant historical consciousness that teaches the lips of the psalmist to sing, "It is He that fashioned us; and His are we." I. God's fashionings of human life constitute THE CHIEF WITNESS OF HIS POWER AND GLORY TO MEN. The hand of God was unmistakably the power that fashioned the striking course of Israel's history. The great difference between the history of Israel and that of contemporary nations corresponded precisely to the difference in their relation to Jehovah. While other nations had wandered after the gods which were no gods, Israel had been the servant of Jehovah. The authority of Jehovah, and the influence of their worship of Him, had been beyond all question the shaping force of their distinctive and remarkable history. Other nations waxed great in external splendour; Israel's own consciousness of national greatness lay in inward truth. Other nations produced statesmen and conquerors; Israel's preeminent sons were its seers and prophets. Other nations fell when the foot of the conqueror trampled them into bondage; Israel waxed greater in the dark years of captivity. II. God's method in fashioning human lives is SELECTIVE. The conspicuous instance of the nation of Israel I have already mentioned. This little nation was, by a marvellous process of selection which can be conceived only in reference to a Divine plan, singled out of the general mass of humanity for special blessings, spiritual potencies, and religious responsibilities. In spite of its per-versifies and infirmities, the elective call of God was so effective that it answered to the call, became conscious that it was chosen of God, and was made the radiant centre of truth for the whole world. In varying degrees and for different ends, one can see the elective operations of God's shaping hand in reference to other nations, and not least in the startling history of our own England. The history of nations is full of acts which irresistibly point to a Divine elective and discriminative power. This principle is still more evident, if possible, in the life of individual men. In the circle of the nation, of the city, of the village, or of the family, we constantly see this process of election, sometimes in very startling forms. By the operation of some unseen and mysterious force, "the one is taken and the other left." God's strongest men have always lived and acted in the holy consciousness that they were singled out by God. III. God's selective method is one of CONCENTRATION WITH A VIEW TO THE MOST EFFECTUAL UNIVERSALIZATION. The inward essence of "particular election" is the yearning of God's love for the salvation of the world. God's "vessels of mercy" are chartered to bear the freight of His grace to every shore. The "few are chosen" in order that the many may be more effectually reached. Exclusion is but a fleeting phase of God's elections; the abiding soul of them is a graciously determined and comprehensive inclusion. The mountain of the house of the Lord is exalted above the hills, in order that all nations may flow into it. This gracious development of God's elective purpose multiplies the honour and glory of the elect spirit. For in this glowing light, every "election" is twofold. It is an election of a human soul into the grace and Kingdom of God, and it is also an election into the special ministry of salvation to others. ( J. Thomas, M.A. ) There is inspiration in the thought that God made us Our powers are finite, and sometimes we are troubled about that fact, wishing we could do more for our Lord: but we need not fear when we remember that He hath made us, and therefore fixed the measure of our capacity. In Roger de Wendover's "Flowers of History," an ancient Saxon chronicle, we read of a Saxon king, who, riding through a forest, came upon a little church in which a priest was saying prayers, and this priest was lame and hump-backed; and therefore the rough Saxon king was ready to despise him, till he heard him chant these words, "It is He that hath made us, and not we ourselves." The king blushed, and owned his fault. If, then, we are of small beauty or slender talent, let us not complain, but serve Him who has made us what we are. ( C. H. Spurgeon . ) We are His people, and the sheep of His pasture The pasture or provision for God's sheep The Christian. I. GOD PROVIDES GOOD PASTURE ( Ezekiel 34:14 ). Although spoken of Israel, yet surely God's spiritual Israel may lay the hand of faith and appropriation upon the promises of this chapter. One chief idea of good pasture in the mind of a shepherd would be pasture from which nutriment could be derived without fear of deleterious herbs. The psalmist says, "Thy Word is very pure" ( Psalm 119:140 ), and again ( Psalm 12:6 ). The writings of men may be good and very helpful, but God's Word is essence. No other book will fully satisfy the soul that has found a living Christ in the written Word, and that knows experimentally how pregnant with life and meaning the Holy Ghost can make the simplest verses of God's Book. II. GOD PROVIDES LARGE PASTURES ( Isaiah 30:23 ). This seems to refer to literal cattle, but 2 Timothy 3:16, 17 , embodies the same thought. In God's Word may be found everything necessary for the soul's real good, but not anything for curious speculation. Yes, large — wide as the needs of the human heart — extensive as the infinite fulness of God. Every promise from cover to cover belongs to the believer, and there is no need of man which has not its corresponding supply in the promises of God. But the mere letter of the Word will profit little; it is only as Christ the living Word, in whom all fulness dwells, is seen and appropriated through the written Word, that the need of the human heart and the infinite fulness of God are brought together. III. GOD PROVIDES GREEN PASTURES ( Psalm 23:2 ). "He maketh me to lie down in green pastures;" or, as the margin, "pastures of tender grass" — some one has rendered it "springing grass." Evidently the idea is that of freshness — not stale food. There is a great tendency in our day to feed upon stale spiritual food. One says, "I had a great blessing last year through Mr. So-and-So's preaching." Another says, "My Bible seemed t

Benson Commentary Psalm 100:1 A Psalm of praise. Make a joyful noise unto the LORD, all ye lands. Psalm 100:1-2 . Make a joyful noise unto the Lord — Partly, with voices, and songs of rejoicings, and thanksgiving; and partly with musical instruments, as the manner then was; all ye lands — That is, 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 obeyed. Serve the Lord with gladness — Devote yourselves to, and employ yourselves in, his service. Come before his presence with singing — In the ordinances which he has appointed, and in which he has promised to manifest himself to his people. In all acts of religious worship, whether in secret or in our families, we may be truly said to come into God’s presence; but it is in public worship especially that we enter into his gates, and into his courts, as expressed Psalm 100:4 , which should be with thanksgiving for so great a privilege, and with praise for his goodness manifested herein. Psalm 100:2 Serve the LORD with gladness: come before his presence with singing. Psalm 100:3 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. Psalm 100:3-5 . Know that the Lord — Hebrews Jehovah, he is God — The only living and true God; a being infinitely perfect, self-existent, and self- sufficient; and the fountain of all being; the first cause and last end of all things. It is he that hath made us — Not only by creation, but by regeneration, which is also called a creation, because by it we are made his people. Hence we owe him homage and service, and him only. and not other gods, who did neither make nor new-make us. He, and he only, hath an incontestable right to, and in us, and all things. His we are, to be influenced by his power, disposed of by his will, and devoted to his honour and glory. We are his people — Or subjects, and he is our prince or governor that gives law to us, as moral agents, and will call us to an account for what we do; the sheep of his pasture — Or, as the Hebrew may be rendered, the flock of his feeding, whom he takes care of and provides for. He that made us, maintains us, and gives us all things richly to enjoy. For the Lord is good — Infinite in goodness, and therefore doeth good. His mercy is everlasting — Is a fountain that can never be drawn dry. His truth endureth to all generations — And no word of his shall fall to the ground as antiquated or revoked: his promises are sure to all the faithful, from age to age. If this Psalm be considered as prophetical of the calling both of Jews and Gentiles to the profession of the gospel, then by the gates of Zion, Psalm 100:4 , must be mystically understood the Christian Church. Psalm 100:4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name. Psalm 100:5 For the LORD is good; his mercy is everlasting; and his truth endureth to all generations. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 100:1 A Psalm of praise. Make a joyful noise unto the LORD, all ye lands. Psalm 100:1-5 THE Psalms of the King end with this full-toned call to all the earth to do Him homage. It differs from the others of the group, by making no distinct mention either of Jehovah’s royal title or of the great act of deliverance which was His visible exercise of sovereignty. But it resembles them in its jubilant tone, its urgent invitation to all men to walk in the light which shone on Israel, and its conviction that the mercies shown to the nation bad blessing in them for all the world. The structure is simple. A call to praise Jehovah is twice given, and each is followed by reasons for His praise, which is grounded, in the first instance ( Psalm 100:3 ), on His dealings with Israel. and, in the second, on His character as revealed by all His works. Psalm 100:1 consists of but a single clause, and, as Delitzsch says, is like the signal blast of a trumpet. It rings out a summons to "all the earth," as in Psalm 98:4 , which is expanded in Psalm 100:2 . The service there enjoined is that of worship in the Temple, as in Psalm 100:4 . Thus, the characteristic tone of this group of psalms echoes here, in its close, and all men are called and welcomed to the Sanctuary. There is no more a Court of the Gentiles. Not less striking than the universality of the psalm is its pulsating gladness. The depths of sorrow, both of that which springs from outward calamities and of that more heart-breaking sort which wells up from dark fountains in the soul, have been sounded in many a psalm. But the Psalter would not reflect all the moods of the devout soul, unless it had some strains of unmingled joy. The Christian Year has perfect days of sunlit splendour, when all the winds are still, and no cloud darkens the unbroken blue. There is no music without passages in minor keys; but joy has its rights and place too, and they know but little of the highest kind of worship who do not sometimes feel their hearts swell with gladness more poignant and exuberant than earth can minister. The reason for the world’s gladness is given in Psalm 100:3 . It is Jehovah’s special relation to Israel. So far as the language of the verse is concerned, it depends on Psalm 95:7 . "He hath made us" does not refer to creation, but to the constituting of Israel the people of God. "We are His" is the reading of the Hebrew margin, and is evidently to be preferred to that of the text, "Not we ourselves." The difference in Hebrew is only in one letter, and the pronunciation of both readings would be the same. Jewish text critics count fifteen passages, in which a similar mistake has been made in the text. Here, the comparison of Psalm 95:1-11 and the connection with the next clause of Psalm 100:3 are decidedly in favour of the amended reading. It is to be observed that this is the only and it is natural to lay stress on the opposition between "ye" in Psalm 100:3 a, -and "we" and "us" in b. The collective Israel speaks, and calls all men to rejoice in Jehovah, because of His grace to it. The psalm is, then, not, as Cheyne calls it, "a national song of thanksgiving, with which a universalistic element is not completely fused," but a song which starts from national blessings, and discerns in them a message of hope and joy for all men. Israel was meant to be a sacred hearth on which a fire was kindled, that was to warm all the house. God revealed Himself in Israel, but to the world. The call to praise is repeated in Psalm 100:4 with more distinct reference to the open Temple gates into which all the nations may now enter. The psalmist sees, in prophetic hope, crowds pouring in with glad alacrity through the portals, and then hears the joyful tumult of their many voices rising in a melodious surge of praise. His eager desire and large-hearted confidence that so it will one day be are vividly expressed by the fourfold call in Psalm 100:4 . And the reason which should draw all men to bless God’s revealed character is that His self-revelation, whether to Israel or to others, shows that the basis of that character is goodness -i.e., kindness or love-and that, as older singers have sung, "His lovingkindness endures forever," and, as a thousand generations in Israel and throughout the earth have proved, His faithful adherence to His word. and discharge of all obligations under which He has come to His creatures, give a basis for trust and a perpetual theme for joyful thanksgiving. Therefore, all the world has an interest in Jehovah’s royalty, and should, and one day shall, compass His throne with joyful homage, and obey His behests with willing service. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.