สดุดี 100:3 วิจารณ์

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.

Know ye that the Lord he is God,.... Own and acknowledge him to be God, as well as man; and though a man, yet not a mere man, but the great God and our Saviour, the true God and eternal life; so a man, as that he is Jehovah's fellow; or our God, as the Syriac and Ethiopic versions; Immanuel, God with us, God in our nature, God manifest in the flesh: it is he that hath made us; as men, without whom nothing is made that was made; in him we live, move, and have our being; and, as new creatures, we are his workmanship, created in him, and by him; regenerated by his Spirit and grace, and formed for himself, his service and glory; and made great and honourable by him, raised from a low to an high estate; from being beggars on the dunghill, to sit among princes; yea, made kings and priests unto God by him; so, Kimchi, "he hath brought us up, and exalted us:'' and not we ourselves; that is, did not make ourselves, neither as creatures, nor as new creatures; as we have no hand in making either our souls or bodies, so neither in our regeneration, or in the work of God upon our hearts; that is solely the Lord's work: there is a double reading of this clause; the marginal reading is, and we are his; which is followed by the Targum and Aben Ezra: both are approved of by Kimchi, and the sense of both is included; for if the Lord has made us, and not we ourselves, then we are not our own, but his, and ought to serve and glorify him: we are his by creation; "we are also his offspring", as said Aratus (d), an Heathen poet, cited by the Apostle Paul, Act 17:28, we are his people; by choice and covenant; by his Father's gift, and his own purchase; and by the power of his grace, bringing to a voluntary surrender and subjection to him; even the Gentiles particularly, who were not his people, but now his people, Pe1 2:9, and the sheep of his pasture; his sheep also by gift and purchase, called by him, made to know his voice, and follow him; for whom he provides pasture, leads to it, and feeds them with it himself; see Psa 74:1. (d) . Arati Phaenomena, v. 5.

"Enter into His gates with confession" [Psalm 100:3]. At the gates is the beginning: begin with confession. Thence is the Psalm entitled, "A Psalm of Confession:" there be joyful. Confess that you were not made by yourselves, praise Him by whom you were made. Let your good come from Him, in departing from whom you have caused your 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 you, be confession. Whence it is said in another Psalm, "Begin unto the Lord with confession." What he there calls "Begin," here he calls "Gates." "Enter into His gates in confession." What? And when we have entered, shall we not still confess? Always confess Him: you have 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: you must needs blame yourself, lest He who shall condemn blame you. Therefore even when you have 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. You will ever confess, that He is God, thou a creature; that He is your Protector, yourself protected. In Him you shall be as it were hid. "Go into His courts with hymns; and confess unto Him." Confess in the gates; and when you have entered the courts, confess with hymns. Hymn are praises. Blame yourself, when you are entering; when you have entered, praise Him. "Open me the gates of righteousness," he says 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 You, O Father"? [Matthew 11:25] He confessed in praising Him, not in accusing Himself. "Speak good of His Name."

But what is my God? I put my question to the earth. It answered, “I am not God,” and all things on earth declared the same. I asked the sea and the chasms of the deep and the living things that creep in them, but they answered, “We are not your God. Seek what is above us.” I spoke to the winds that blow, and the whole air and all that lives in it replied, “Anaximenes is wrong. I am not God.” I asked the sky, the sun, the moon and the stars, but they told me, “Neither are we the God whom you seek.” I spoke to all the things that are above me, all that can be admitted by the door of the senses, and I asked, “Since you are not my God, tell me about him. Tell me something of my God.” Clear and loud they answered, “God is he who made us.” I asked these questions simply by gazing at these things, and their beauty was all the answer they gave.

“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.

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.

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).

To the obligations of a creature and subject is added that of a beneficiary (Psa 95:7).