Psalm 100 [MT 101]

"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.

Exposition on Psalm 100

"O serve the Lord with gladness" (ver. 2): he addresseth you, whoever ye 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."

Exposition on Psalm 100

“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.

Commentary on the Psalms 100:1

"Enter into His gates with confession" (ver. 3). At the gates is the beginning: begin with confession. Thence is the Psalm entitled, "A Psalm of Confession:" there be joyful. Confess that ye were not made by yourselves, praise Him by whom ye were made. Let thy good come from Him, in departing from whom thou hast caused thine evil. "Enter into His gates with confession." Let the flock enter into the gates: let it not remain outside, a prey for wolves. And how is it to enter? "With confession." Let the gate, that is, the commencement for thee, be confession. Whence it is said in another Psalm, "Begin unto the Lord with confession." What he there calleth "Begin," here he calleth "Gates." "Enter into His gates in confession." What? And when we have entered, shall we not still confess? Always confess Him: thou hast always what to confess for. It is hard in this life for a man to be so far changed, that no cause for censure be discoverable in him: thou must needs blame thyself, lest He who shall condemn blame thee. Therefore even when thou hast entered His courts, then also confess. When will there be no longer confession of sins? In that rest, in that likeness to the Angels. But consider what I have said: there will there be no confession of sins. I said not, there will be no confession: for there will be confession of praise. Thou wilt ever confess, that He is God, thou a creature; that He is thy Protector, thyself protected. In Him thou shalt be as it were hid. "Go into His courts with hymns; and confess unto Him." Confess in the gates; and when ye have entered the courts, confess with hymns. Hymn are praises. Blame thyself, when thou art entering; when thou hast entered, praise Him. "Open me the gates of righteousness," he saith in another Psalm, "that I may go into them, and confess unto the Lord." Did he say, when I have entered, I will no longer confess? Even after his entrance, he will confess. For what sins did our Lord Jesus Christ confess, when He said, "I confess unto Thee, O Father"? He confessed in praising Him, not in accusing Himself. "Speak good of His Name."

Exposition on Psalm 100

And what is this? I asked the earth; and it answered, "I am not He;" and whatsoever are therein made the same confession. I asked the sea and the deeps, and the creeping things that lived, and they replied, "We are not thy God, seek higher than we." I asked the breezy air, and the universal air with its inhabitants answered, "Anaximenes was deceived, I am not God." I asked the heavens, the sun, moon, and stars: "Neither," say they, "are we the God whom thou seekest." And I answered unto all these things which stand about the door of my flesh, "Ye have told me concerning my God, that ye are not He; tell me something about Him." And with a loud voice they exclaimed, "He made us." My questioning was my observing of them; and their beauty was their reply.

Confessions 10.6

“Serve the Lord in gladness; enter his sight with rejoicing.” But that joy is love, at any rate, which (as the apostle says) “is not puffed up, does no harm, is not ambitious” and all the other things which describe this excellent virtue in Paul’s marvelous explanation. Therefore, they are those who serve the Lord in gladness, who love him above all things and regard one another with brotherly love. Oh, what free bondage! Ah, a servitude more exceptional than all other forms of domination, to which such joy is ascribed as is not contained in the glory of kingdoms! But see what sort of reward follows that joy which is commanded in this world, for he says, “Enter his sight with rejoicing.” It is much more difficult and much more excellent to rejoice before the sight of such a judge, when one is being warned to approach with the knowledge so as to take the joys of humility while he is shown to be fearsome to all the haughty.

Expositions of the Psalms 99:2

We are taught by their testimonies that “it is God himself and not we ourselves who made us”—not only to be human beings but also to be holy and blessed human beings. If by the gift of his grace we pursue him eagerly, always with a pure and untiring heart, he will be propitious toward all our iniquities, according to the promises made to our ancestors. He will satisfy our desire with good things, he will crown us unto eternal life not as a reward for the works of justice that we have done of ourselves but in the compassion and mercy that he has given us, for he lives and reigns in the unity of the Holy Spirit, throughout all ages. Amen.

Homilies on the Gospels 2:19

Another type is the love of a man for a beast--a relation constantly used in Scripture to symbolise the relation between God and men; "we are his people and the sheep of his pasture". This is in some ways a better analogy than the preceding, because the inferior party is sentient, and yet unmistakably inferior: but it is less good in so far as man has not made the beast and does not fully understand it. Its great merit lies in the fact that the association of (say) man and dog is primarily for the man's sake: he tames the dog primarily that he may love it, not that it may love him, and that it may serve him, not that he may serve it. Yet at the same time, the dog's interests are not sacrificed to the man's. The one end (that he may love it) cannot be fully attained unless it also, in its fashion, loves him, nor can it serve him unless he, in a different fashion, serves it. Now just because the dog is by human standards one of the "best" of irrational creatures, and a proper object for a man to love--of course, with that degree and kind of love which is proper to such an object, and not with silly anthropomorphic exaggerations--man interferes with the dog and makes it more lovable than it was in mere nature. In its state of nature it has a smell, and habits, which frustrate man's love: he washes it, house-trains it, teaches it not to steal, and is so enabled to love it completely. To the puppy the whole proceeding would seem, if it were a theologian, to cast grave doubts on the "goodness" of man: but the full-grown and full-trained dog, larger, healthier, and longer-lived than the wild dog, and admitted, as it were by Grace, to a whole world of affections, loyalties, interests, and comforts entirely beyond its animal destiny, would have no such doubts. It will be noted that the man (I am speaking throughout of the good man) takes all these pains with the dog, and gives all these pains to the dog, only because it is an animal high in the scale--because it is so nearly lovable that it is worth his while to make it fully lovable. He does not house-train the earwig or give baths to centipedes. We may wish, indeed, that we were of so little account to God that He left us alone to follow our natural impulses--that He would give over trying to train us into something so unlike our natural selves: but once again, we are asking not for more Love, but for less.

The Problem of Pain, Ch. 3

"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.

Exposition on Psalm 100

"His mercy is everlasting." For He will not cease to be merciful, after He has freed you: it belongs to His mercy to protect you even unto eternal life. "His mercy," therefore, "is to everlasting: and His Truth from generation to generation" [Psalm 100:5]. Understand by "from generation to generation," either every generation, or in two generations, the one earthly, the other heavenly. Here there is one generation which produces mortals; another which makes such as are everlasting. His Truth is both here, and there. Imagine not that His truth is not here, if His truth were not here, he would not say in another Psalm: "Truth is risen out of the earth;" nor would Truth Itself say, Lo, I am with you always, even unto the end of the world. [Matthew 28:20]

Exposition on Psalm 100