Shout joyfully to the LORD, all the earth.
Serve the LORD with gladness;
Come before Him with joyful singing.
Know that the LORD Himself is God;
It is He who has made us, and not we ourselves;
We are His people and the sheep of His pasture.
Enter His gates with thanksgiving,
And His courts with praise.
Give thanks to Him; bless His name.
For the LORD is good;
His lovingkindness is everlasting,
And His faithfulness to all generations.
Last year I read about a little church in Detroit that got
cited by the police for exceeding legal decibel levels in their
worship services. Perhaps there was just too much joyful shouting
and singing and too much energy and too much volume and too much
thankful praise bouncing off the walls of the neighborhood. That
news story made me laugh, because looking back over my seventeen
years at PBC, seven of which I served as pastor of worship and
arts, I can't imagine our ever getting busted for excessive exuberance
in our worship services! And apparently we are not alone in being
a bit inhibited in our worship, because this psalm was written
as an exhortation to the people of Israel to worship God enthusiastically.
It is exuberance to which we are called in this psalm. There is
no way to get by it. When it comes to corporate services of worship
and praise, this hymn commands us to worship God, the Good Shepherd,
with physical energy, with focused intensity, wholeheartedly,
at full throttle. What we're really called to be in relation to
the Shepherd-God is noisy sheep! (I am not at all encouraging
criminal activity or an assault on our neighborhoods with public
address systems, though.)
Psalm 100 is the last of eight psalms, 93 through 100, that encourage
and remind both Israel and us to worship God as Creator, King,
Judge, Warrior, Revealer of Truth, and Good Shepherd. They are
called enthronement psalms, and in them we bow down and reverence
the King seated on his throne in his sovereign reign, in his dominion
and majesty. He is the Sovereign of the created universe, as far
as the Hubbell telescope can see and beyond. He is the absolute
Sovereign of our planet, of human history, and of our own personal
history. All of these psalms put us flat on our faces before him.
There is a simple, two-part structure to the five verses of Psalm
100. In verses 1 and 2, and then again in verse 4, we are called
to praise God and worship him. That is followed in verses 3 and
5 with a listing of wonderful reasons why we are to praise and
worship our Good Shepherd in terms of his character and activity.
Joyful noise in worshipping God
In verses 1, 2, and 4, there is a concept that occurs three
times, defining the heart of worship: We are called to express
gratitude to our Great Shepherd. The superscription says this
is a psalm for thanksgiving. And we are to
"Shout joyfully to the LORD, all the earth."
We are to
"Serve the LORD with gladness;
Come before Him with joyful singing."
We are to
"Enter His gates with thanksgiving,
And his courts with praise.
Give thanks to Him; bless His name."
Now, this is not all the biblical revelation there is on thanksgiving
and praise in worship. There is also a place for quiet meditation,
even for solitude in worship. We are told to be still and know
that he is our God. I think of the beautiful picture of the quiet
physical worship of Mary Magdalene at the feet of Jesus, washing
his feet in gratitude with her tears, anointing them with oil,
and drying them with her own hair.
But in this psalm we verbally celebrate God's kingship, his rule
and reign in our own lives. We are called to have clear memories
and conscious awareness of God's activity for us and in us and
through us, in everything we do. Peterson said in his paraphrase
of this psalm that we are to enter with the password "Thank
you" on our hearts and on our lips.
In verse 1, this worship is wonderfully noisy: We're told to shout.
In verse 2, we're to come with singing, not just in our hearts
but with our voices, at the top of our lungs. In verse 4, the
praise and blessing of his name is verbal. We're called to sing
to God the truth about himself with incredible energy and enthusiasm.
There are three things that struck me about gratitude in public
worship in these verses.
First, the problem the psalmist is addressing in verse 1 is one
of inhibition or self-consciousness, which most of us are prone
to. We are concerned about what we look like and what people will
think of us. We have a pretty cerebral culture here, so this sort
of exuberance doesn't come naturally to most of us. But thinking
of the kind of energy Psalm 100 calls us to brought to mind the
49ers games I go to at Candlestick Park once a year. There are
no worship leaders there exhorting seventy thousand people to
energy and noise. But there is an incredible volume level, enthusiasm,
and excitement about what the "Niners" are doing. That's
the kind of noise that we're called to make in worshiping our
God!
The second thing that struck me is that this noise is happy, our
service and worship are done with gladness, and our singing is
joyful. Carl Gallivan and I were in a prison in Mexico a few years
ago as part of a worship service for about a hundred prisoners.
There was incredible noise from a drum set, guitars, and a keyboard.
But instead of joy there was a grim intensity. They were doing
battle; it was worship as warfare. There was no joyful sense that
the King had already won the battle. It was disconcerting to sit
there for over an hour and never experience any expression of
the joy of the Spirit through their worship.
Joy and gladness are paramount in our worship. Again going back
to the 49ers, I remember the joy in Candlestick one December Sunday
afternoon in 1994 after they had won the NFC Championship and
beaten Dallas (their great rival). George Seifert and Jerry Rice
and Steve Young stood on the dugout, and nobody left the stadium.
The fans were joyfully exalting what these guys had done with
incredible enthusiasm.
The call here is to enjoy the work of offering God our worship.
"Serve the LORD your God" in other translations is "Worship
the LORD your God." The specific Hebrew word means our physical
activity when we're gathered at a worship service, not the lifestyle
of worship. There is another word that says we are to express
worship of God with our entire life. But this word means singing,
praying, and body language that express gratitude and appreciation.
The problem here is that we come into worship in the spirit of
Eeyore in Winnie the Pooh, or perhaps Telly Monster in
Sesame Street: "O-o-h, I love you and worship you,
but things are pretty bad, and they may get worse...." Put
yourself in the Lord's place when he has to listen to that and
respond to it. I was thinking about being served in a restaurant
by a waiter or waitress. Today in most restaurants creativity
is the byword in waiting tables as to the manner of presenting
the menu and so forth. But imagine being served by someone whose
manner is hang-dog, dejected, and moping: "I know that you
deserve the best possible service and attention, and although
it is my great honor and privilege to serve you, it's been a terrible
day, so please don't expect a lot from me. My energy level is
shot." Or even worse, imagine someone who serves you but
seems angry about the whole thing, saying through gritted teeth:
"I'm just doing this because I have to. It's the right thing
to do." That is often what the Lord lovingly hears from us.
There is no joy.
The third thing that struck me is that gratitude in worship is
focused completely on God and on nothing else. Our shouts in verse
1 are to the Lord. In verse 2, we are to serve the Lord,
to come before him. In verse 4, we are to enter his
gates and his courts with praise; the thanks belong to
him, and we are to bless his name. Our struggle
here is self-centeredness. We come into worship demanding a certain
kind of experience so that our needs are met. We're the
sheep, but we think we are in charge! Yet what fills the purview
of this psalmist is God and his greatness and goodness and blessing.
That counters self-centeredness in worship.
The three issues that are pulled together in these verses-noise,
joy, and being totally focused on the Lord in corporate worship-were
fulfilled for me most completely on a trip that PBC's pastoral
staff took to West Africa in 1979. Bud Ortlund (who was on staff
here at the time) and I went to do a conference in the city of
Iloren, Nigeria. We were guests in an Evangelical Church of West
Africa (ECWA) congregation. I remember standing on a hill on a
beautiful Sunday morning in a building bigger than our facility
here. About two thousand people came streaming up the hill from
many different directions (there were no cars).
The first thing that struck me was that these people sang as they
walked up the hill. There were lots of hugs and kisses outside
as people were gathering. Inside the church the men and women
were separated, men on one side and women on the other. Another
thing that struck me was that the church was full ten minutes
early. People were praying, reading their Bibles, singing softly.
Then when the service started, it was glorious! The music was
led by a choir of about fifty young people on one side of the
platform and another choir of forty or fifty women on the other
side. In the middle, were about fifteen musicians playing different
kinds of African drums, guitars, basses, and a harp-like instrument.
There was no worship leader, just a spontaneous leading. The music
was not Western Christian praise music, but West African music-a
blend of reggae, calypso, gospel, and rhythm and blues. It was
wonderfully infectious as the people sang and swayed. It was a
rhythm that expressed who they were before the Lord.
When it came to preaching, I have never been in a group of people
who were so actively involved. Everybody had a Bible, and they
were all open as Bud preached. He talked afterward about how much
fun it was to preach to those people, even through a translator.
They exercised incredible active listening.
To me that summarizes what we are called to in Psalm 100-to come
with thanksgiving motivating our worship, being wonderfully noisy,
overwhelmingly happy, and totally focused on God and his goodness
and his activity.
God is the absolutely sovereign leader of his people. Over and
over again in the Old Testament that leadership is described in
terms of shepherding his sheep. We're going to examine now the
character and activity of the Good Shepherd, which are ultimately
fulfilled in the life and ministry and ongoing presence of our
Lord Jesus Christ. Verses 3 and 5:
"Know that the LORD Himself is God;
It is He who has made us, and not we ourselves;
We are His people and the sheep of His pasture.
...For the LORD is good;
His lovingkindness is everlasting,
And His faithfulness to all generations."
Here is the rationale, the motivation for all the noisy, joyful, worshipful exuberance in verses 1, 2, and 4.
Worship based on knowledge
The word "know" which begins verse 3 is very important,
setting the tone for everything that follows. It means experiential
knowledge held with absolute certainty, beyond a shadow of a doubt.
So our worship is thoughtful, intelligent, involving intellectual
conviction based on truth, on faith in who God is and what God
says about himself.
In these two verses, there are seven wonderful reasons why we
worship Yahweh God as our Good Shepherd. The first one
is, "...The LORD Himself is God...." We worship because
we know with absolute certainty who is God. "The LORD Himself"
speaks of his absolutely unique identity. Yahweh is his
covenant name, the name given to his chosen people Israel for
him exclusively. He is the only true God; there are no rival chief
shepherds over all the earth. He is the only one with that expanse
of authority. His name speaks of ultimate responsibility and authority
over everything.
The second phrase in verse 3 tells us that we worship because
we know with absolute certainty where we come from: "It is
He who has made us, and not we ourselves." The psalmist is
not speaking here of the act of creating the world, but of God's
sovereign activity in constituting the people of Israel-their
salvation history, their redemption from bondage in Egypt, the
covenant relationship he initiated with them at Mount Sinai, his
leading them safely through the forty years of wilderness wandering,
and then his settling them into the Promised Land. Every saving
event in the Old Testament is described at some point in the language
of shepherding: God chose, rescued, led, pastured, and guarded
them. An important point here is that Israel was not a self-constituted
flock or community. They were chosen by God, partly because it's
not the nature of sheep to organize themselves and lead themselves.
Sheep need a leader.
On my birthday last September I turned fifty, and I got a lot
of great birthday cards. One of my favorites was a Gary Larson
card that illustrates this point about the nature of sheep. It
shows a bunch of sheep at a cocktail party. A "man"
and "woman" sheep are sitting and talking. He says to
her, "Well, what do you know--I'm a follower too." Inside
it says, "Have a happy birthday, I mean, if everybody else
thinks you should." That's the nature of sheep-to follow
a leader who has brought them together as a flock.
Last week I was reading in Psalm 80, another psalm composed by
the choirmaster Asaph (as is Psalm 78, which we studied in Discovery Paper 4425). He opens this way:
"Hear us, O Shepherd of Israel,
you who lead Joseph like a flock;
you who sit enthroned between the cherubim...."
There he combines the two identities of God as Sovereign, enthroned
in majesty, and as the caring, involved Shepherd of the people
he has chosen.
The third phrase is in the middle of verse 3: "We are His
people...." We worship because we know with absolute certainty
to whom we belong. John 10 makes very clear that God is not a
hired hand. No, our great Good Shepherd is the owner-proprietor
of this vast sheep-herding enterprise. Psalm 95:7 also says,
"And we are the people of His pasture,
And the sheep of His hand."
He holds us safely. This speaks of both identity and personal
safety and security.
We have a little dog that we got four years ago, when he was about
a year old, by the mercy of Phyllis Fletcher, who rescued him.
So we named him Fletcher. When we got Fletcher he had been beaten
and had been owned by a number of different people. He was a sick,
dysfunctional little dog. He' would bite people and get really
scared if you even looked at him too quickly. But it is amazing
the way he has calmed down and quieted through four years of being
loved by our family. He doesn't snap anymore. He doesn't flinch
when you look at him. He has a great sense of ownership. He knows
that I'm "the leader of the pack." He's not scared of
me, but obedient and trusting. Fletcher knows now that he's a
Goins! He knows who he belongs to, and he's a very secure little
dog.
That is what our Good Shepherd does for us in terms of our identity,
safety, and security. "We are his people" is a beautiful
picture of knowing where our ownership lies; of being possessed,
cherished, and cared for by God. And the result is that we dwell
in safety and security.
The last phrase in verse 3 tells us that we worship because we
know with absolute certainty how privileged our relationship to
him is: "...And [we are] the sheep of His pasture."
Old Testament shepherds took phenomenally good care of their sheep.
Whenever we think of that imagery, we are drawn inevitably to
Psalm 23. More than any other passage of Scripture, it is the
psalm of Yahweh as the Good Shepherd of his sheep. I want
to commend to you a sermon by Dorman Followwill on Psalm 23 entitled
My Shepherd is Enough (Discovery Paper 7120). It is a wonderful,
rich examination of that psalm. I also want to remind you of the
truth in that psalm about safety and security and identity and
worth. Last week I found this translation of Psalm 23 by Ron Allen,
who teaches at Western Seminary in Portland. It is his own personal,
free translation:
"Yahweh is my shepherd,
I do not lack.
In verdant pastures he causes me to lie down;
By waters of quietness he gently leads me.
He refreshes my being;
He leads me in well-worn paths of righteousness
For His name's sake.
Even if I were to walk through a valley of deep darkness,
I will not fear evil; for you are with me;
Your rod and your staff, they comfort me.
You arrange before me a table in the presence of my enemies;
You anoint with oil my head;
My cup is overflowing.
Surely goodness and loyal love will pursue me all the days of my life,
And I will dwell in the house of Yahweh forever."
That brings us now to verse 5 of Psalm 100. We are told that
we worship because we know with absolute certainty how good God
is to us: "The LORD is good...." Psalm 23 surveys God's
active goodness on our behalf: He gives us rest, allowing us to
lie down in safety and security. He leads us along through life
carefully, gently. The Lord never drives us but invites us to
follow him. He constantly renews and restores and refreshes us.
He is with us through everything. He guards and protects us. And
he comforts us.
I had the great privilege last week of watching the active goodness
of our Shepherd-God at work in bringing a godly young couple suffering
from infertility together with a pregnant single mother who was
in difficult circumstances. This birth mother made a very painful
decision, trusting the goodness of her Shepherd-God to choose
this couple to be the adoptive parents of her beautiful little
girl who was born on Tuesday evening. For two days I was a part
of an amazing circle of love with this birth mother, the adoptive
parents, and the grandfather of the baby girl. It was said a number
of times that God was at work, amazingly and overwhelmingly. God
was loving, good, faithful. We prayed together Wednesday night
before the adoptive parents took the newborn home. Everyone around
the circle wept. There were tears of joy as well as conflict inside
over painful choices and the uncertainty of what lay ahead for
the birth mother, and for the adoptive parents. It was very moving
for me to be able to pray and commend this little newborn lamb,
as well as each parent and the grandparents, to the tender care
of the Good Shepherd.
That takes us to the next phrase in verse 5: "His lovingkindness
is everlasting...." Ron Allen called this loyal love. We
worship God because we know with absolute certainty how much he
loves us. God's goodness, even in the life of these people with
whom I spent time last week, is not just driven by a vague altruism
or some cosmic commitment to the good as a philosophical concept.
No, God is a loving Shepherd, and love is very personal. It is
focused, purposeful, and intimate, and it never gives up. This
is sacrificial love that goes all-out for the good of the beloved
sheep. Throughout the Old Testament good shepherds are described
as those who are willing to sacrifice their lives for the safety
of the sheep. Again, we see this in John 10. Bad shepherds don't
take any chances because they value their lives too much, so they
run away when danger arises. But a good shepherd is willing to
die for the sake of the sheep in his care. Remember Jesus' story
in Luke 15 of that kind of stubborn, pursuing love in the shepherd
who is looking for the one lost sheep, risking his own life, going
into the wilderness all alone to find it. That is the primary
characteristic of the Good Shepherd-he loves and loves, no matter
what the cost.
I saw that pursuing love of God at work last week in a dear young
woman who is fairly new to PBC. She told me that for the last
twelve years she has struggled with estrangement from God, after
having had a vibrant faith as a high school and college student.
She had been active in fellowship and ministry, but then some
very difficult circumstances overwhelmed her. In some sense, she
was a victim of things she had no control over. But she said she
compounded them by making sinful choices and unwise decisions
herself. She lived with this sense of distance from God for many
years.
A few months ago she started to come back to the Lord, to seek
him and people who loved him. She said that it was hard to come
back into fellowship after being gone for a long time. She had
been here at PBC for a few weeks, but she still felt the distance.
But she told me an amazing story: Last Sunday morning she came
into the auditorium for church and asked God to somehow communicate
his love for her in a tangible way. Do you know what God did?
He seated her next to a spiritually sensitive woman in our body
who initiated a conversation with this young woman. The woman
was easy to talk to, very open and vulnerable. In God's providential
care, she turned out to be a good friend of a nurse who was the
one person in the last two years who had given this young woman
good spiritual counsel about some deep issues. She told me, "I
couldn't believe it, this lady knew my friend. They were friends!"
She told me how clearly she saw God expressing his love for her,
pursuing her, never giving up even after her twelve years of running
away. That is the kind of loving Shepherd-God we serve.
The last phrase in verse 5 says that we worship God because we
know with absolute certainty that he is loyal to us always: "...And
His faithfulness to all generations [is everlasting]." Our
Good Shepherd is a covenant-keeping God. He is not fickle or faithless;
he doesn't change his mind. His word is absolutely dependable.
This conclusion to the psalm broadens our horizons, lengthens
our view, and raises our expectations. From generation to generation
he remains the same. From everlasting to everlasting he is God.
Not just through our life but clear into eternity itself, his
character and his nature will not change. We can be sure that
he will stay with us and will never abandon his sheep. The sheep
are eternally safe and secure in the powerful arms of the shepherd.
A number of people have written great hymns out of Psalm 100,
but I was struck with the majestic text of one by Isaac Watts,
Before Jehovah's Awful Throne.
I especially love the closing stanza:
Before Jehovah's awful [awesome] throne
Wide as the world is Thy command,
Vast as eternity Thy love,
Firm as a rock Thy truth shall stand
When rolling years shall cease to move.
Jesus our great shepherd
Hebrews 13:20, 21 says, "May the God of peace, who
through the blood of the eternal covenant brought back from the
dead our Lord Jesus, that great Shepherd of the sheep, equip you
with everything good for doing his will, and may he work in us
what is pleasing to him, through Jesus Christ, to whom be glory
for ever and ever. Amen." That New Testament writer saw the
ministry of this Old Testament Shepherd-King fulfilled in Jesus
Christ, the messianic Savior who was and continues to be the Great
Shepherd of the sheep.
Twice in John 10 Jesus himself claimed to be this true Shepherd
of the sheep. A reflective Jewish listener who was listening closely
to the teachings of Jesus at that point would have been stunned
at the audacity of Jesus' claim. When Jesus called himself that
Good Shepherd, he was basically saying, "I am God. I am the
one being spoken of in all those Old Testament passages about
the Shepherd-King."
But in his audacity there is also a mark of his humiliation-when
he calls himself a shepherd, it is in the context of being willing
to die for his sheep. Listen again to that commitment in John
10:11-18:
"I am the good shepherd. The good shepherd lays down His life for the sheep...I am the good shepherd; and I know My own, and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep...For this reason the Father loves Me, because I lay down My life that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father."
These words are amazing. Jesus was declaring that he was the
Good Shepherd, but in his case it was a mark of death. This was
a Shepherd who would have to die for his sheep, expressing his
suffering and sacrificial love.
But he would die voluntarily, and he promised that he would live
again. Jesus predicted ahead of time a love triumphant and victorious.
So Jesus anticipated both the cross and the resurrection. Even
though he would be executed as a common criminal, his body fastened
to a wooden cross with bloody nails, he made it clear that he
and he alone had the authority to lay down his life and take it
up again. Jesus wasn't hounded to death or crucified against his
will. He could have prevented his death and suffering, but willingly,
decisively, he obeyed his Father to the end. These are the elements
of the gospel in nutshell: Jesus died for his own, then he was
raised in newness of life. And Jesus composed this symphony of
salvation in John 10 from all the shepherd song themes in the
Old Testament, blending them together beautifully.
The response of the people who heard Jesus sing this shepherd
song of salvation shows that his words were very controversial.
John 10:19-21:
There arose a division again among the Jews because of these words. And many of them were saying, "He has a demon and is insane. Why do you listen to Him?" Others were saying, "These are not the sayings of one demon-possessed. A demon cannot open the eyes of the blind, can he?"
Out of those verses come three options for responding to what
Jesus said: He was demon-possessed, which makes him dangerous,
threatening, and frightening. Or he was insane, which means he
is an embarrassment to us and ought to be pitied. Or he was telling
the truth; he was talking about life itself. People are still
divided over Jesus today. The great majority say, "Why pay
any attention to him? This isn't the first century A.D. We're
almost in the twenty-first century. We don't need a shepherd-savior
today. Jesus is irrelevant. And how can one man's death on a cross
two thousand years ago have any meaning for my life today?"
Other people say, "Jesus is ultimate reality. He has changed
my life. I have found safety and security in his strong Shepherd
arms of love. His loving sacrifice for me has resulted in forgiveness,
reconciliation to God, and pardon from my sin. He has opened my
blind eyes to spiritual reality. He really has become everything
to me."
Opinions on Jesus must divide and divide sharply, because he didn't
leave any room for middle ground. We are either part of his flock
or there is no flock. But once we examine the evidence and hear
his voice, the only reasonable conclusion is that Jesus is who
he says he is-the Good Shepherd who gives his life for the sheep
and continues to share that life with his own.
The all-important question is, what conclusion have you reached
concerning Jesus who calls himself the Good Shepherd? If you haven't
made a decision yet, remember that this in itself is a decision.
In the last verse of Psalm 100, where the psalmist says God's
lovingkindness is everlasting and his faithfulness extends to
every generation, he clearly points into the future for the believer
who commits his or her life to the mercy of this Shepherd. And
the image of Jesus as the Good Shepherd points to the future as
well. The goal of all those Old Testament passages about this
Shepherd-King was that they be fulfilled in the Lord Jesus Christ
as he is wonderfully revealed as the Great Shepherd.
Listen to these beautiful words of the prophet Micah about Jesus
(Micah 5:4-5):
"He will stand and shepherd his flock
in the strength of the LORD,
in the majesty of the name of the LORD his God.
And they will live securely, for then his greatness
will reach the ends of the earth.
And he will be their peace."
Jesus continues to offer security and peace of mind and heart.
How beautiful is this picture of Jesus the Good Shepherd, the
singer of the shepherd song!
Copyright © 1995 Discovery Publishing, a ministry of Peninsula Bible Church. This data file is the sole property of Discovery Publishing, a ministry of Peninsula Bible Church. It may be copied only in its entirety for circulation freely without charge. All copies of this data file must contain the above copyright notice. This data file may not be copied in part, edited, revised, copied for resale or incorporated in any commercial publications, recordings, broadcasts, performances, displays or other products offered for sale, without the written permission of Discovery Publishing. Requests for permission should be made in writing and addressed to Discovery Publishing, 3505 Middlefield Rd. Palo Alto, CA. 94306-3695.