Psalmen 100:6 Kommentar

It is with good reason that many sing this psalm very frequently in their religious assemblies, for it is very proper both to express and to excite pious and devout affections towards God in our approach to him in holy ordinances; and, if our hearts go along with the words, we shall make melody in it to the Lord. The Jews say it was penned to be sung with their thank-offerings; perhaps it was; but we say that as there is nothing in it peculiar to their economy so its beginning with a call to all lands to praise God plainly extends it to the gospel-church. Here, I. We are called upon to praise God and rejoice in him (Psa 100:1, Psa 100:2, Psa 100:4). II. We are furnished with matter for praise; we must praise him, considering his being and relation to us (Psa 100:3) and his mercy and truth (Psa 100:5). These are plain and common things, and therefore the more fit to be the matter of devotion. A psalm of praise.

INTRODUCTION TO PSALM 100 A Psalm of Praise. The Arabic version ascribes this psalm to David, and very likely it is one of his: the Targum calls it "a hymn for the sacrifice of thanksgiving;'' and so Jarchi. It is supposed to have been used when peace offerings for thanksgivings were offered up, Lev 7:11. The Syriac inscription is very odd; "concerning Joshua the son of Nun, when he made the war of the Ammonites to cease;'' though it more rightly adds, "but in the New Testament, when the Gentiles are converted to the faith:'' and indeed the scope of the psalm is to exhort the Gentiles to praise the Messiah, to serve and worship him, from the consideration of his goodness and mercy, truth and faithfulness.

In this Psalm the profession of the principles of his domestic and political government testifies, as well as actions in accordance with it, David's appreciation of God's mercy to him, and His judgment on his enemies: and thus he sings or celebrates God's dealings. (Psa 101:1-8) He avows his sincere purpose, by God's aid, to act uprightly (Gen 17:1; Psa 18:30).