“Moreover the strangers … will I bring to my holy mountain, and make them joyful in my house of prayer … for my house shall be called an house of prayer for all the peoples” (Isaiah 56:6-7). The invitation of this Psalm corresponds to the prediction of the prophet: and the series of anthems for the dedication of the restored Temple which begins in Psalms 95 with a call to Israel to worship ends fitly with a call to the whole earth to join in Israel’s worship, acknowledging Jehovah as the only true God, Whose claims upon the allegiance of the whole world have been attested by His recent mercy to Israel. Psalm 100:1-2; Psalm 100:4, are an echo of Psalm 95:1-2; Psalm 100:3 of Psalm 95:7; and parallels to most of the language are to be found in the other Psalms of this group.

The liturgical history of this Psalm is of special interest. The title should probably be rendered A Psalm for the thankoffering (R.V. marg.), rather than simply A Psalm of thanksgiving (R.V.). It refers to the use of the Psalm in the Second Temple in connexion with the sacrifices of thanksgiving (Leviticus 7:11 ff.). For similar notices see the titles of Psalms 38, 70, 92. The general character of its contents makes it probable that it was not specially written for the purpose, but adopted on account of Psalm 100:4.

From ancient times it has been used in the daily service of the Synagogue, except upon certain festivals. It was used in the early morning service of Lauds, and at the revision of the Prayer Book in 1552 it was added as an alternative for the Benedictus. The metrical version of it, universally known and loved as the “Old Hundredth” (i.e from the old Version of the Psalms by Sternhold and Hopkins), first appeared in the Psalter published in London by John Daye, 1560–1, and in the Anglo-Genevan Psalter, printed at Geneva in 1561. Its author is believed to have been William Kethe, a native of Scotland, who was forced to fly during the Marian persecutions, and joined the exiles at Geneva in 1556. The tune is found in the French-Genevan Psalter of 1551 as the tune to Psalms 134. See Julian’s Dictionary of Hymnology, pp. 43, 44.

1. Shout unto Jehovah, all the earth, (as in Psalm 98:4; Psalm 66:1), greeting Him as King. See note on Psalm 98:4. Render, as A.V. there and in Psalm 66:1, all the earth, not all ye lands. In the worship of Jehovah mankind is to regain its lost unity.

2. Serve] The homage of worship takes the place of the homage of submission (Psalm 2:11); and now the nations can draw near with joy instead of fear.

singing] Cp. Psalm 95:1; Psalm 98:4.

3. Know that Jehovah is God:

He it is that made us, and we are his,

His people and the sheep of his pasture.

Learn from the works that He has wrought for Israel that Jehovah is the only true God. Cp. Psalm 46:10; Deuteronomy 7:9. He made Israel of old to be a people for Himself (Deuteronomy 32:6; Deuteronomy 32:15; Psalm 95:6), and now He has once more made them a nation (Isaiah 60:21). In spite of their sins He has not disowned them; they can still with confidence claim His care and guidance.

The A.V. and not we ourselves follows the K’thîbh, which is supported by the LXX, Syr., and Symm. The A.V. marg. and R.V. we are his., follow the Q’rç, which is supported by the Targ., Jer., and Aq.[55] Though the antithesis he and not we ourselves gives a good sense, the reading we are his is far more significant, as adding a fresh thought. Moreover it agrees best with the construction of the verse in the Heb., and it is supported by the parallels in Psalm 95:7; Isaiah 43:1, cp. Isaiah 43:21, Isaiah 44:2.

[55] The Heb. words for not and to him (= his) are pronounced identically (lô) though differently spelt (לֹא, לוֹ): hence the confusion between the readings not we and to him we = his (are) we was easy.

4. thanksgiving] The parallelism of praise in the next line is decidedly in favour of this rendering: still the parallel in Psalm 96:8 justifies the alternative rendering of R.V. marg., a thank offering.

be thankful] Give thanks. Cp. Psalm 97:12; and for bless his name, cp. Psalm 96:2.

5. For Jehovah is good;

His lovingkindness (endureth) for ever;

And his faithfulness unto generation after generation.

Israel’s fresh experience of the untiring goodness and love and faithfulness of Jehovah is an argument which should win all the nations to His service.

Psalm 100:4-5. are based on Jeremiah 33:11, cp. Psalm 89:1. “Give thanks unto Jehovah, for he is good; for his lovingkindness endureth for ever,” became a standing liturgical formula after the exile. See note on Psalm 106:1.