Bibliotheca Sacra 100 (Jan. 1943) 53-66. 53

Copyright 1996 by Dallas Theological Seminary. Cited with permission.






The Psalms have with warrant endeared themselves to

the hearts of countless millions, whether of the Jewish

Synagogue or the Christian Church. Indeed, even the pro-

fessor of no established religion delights to meditate and

study this portion of the Bible. The Psalms sweep over the

entire range of the trials and joys of human experience.

They are "The Garden of the Scriptures" and "The Soul's

Anatomy." A boundless source of comfort, uplift, hope, and

consolation have they been through all the centuries. Since

such is the case, many will be surprised when we maintain

that the Psalms, though one of the most familiar portions of

the Word of God, are yet among those books perhaps least

understood. How is this to be accounted for? The reasons

are these: (1) there has been woeful failure to realize that

the Psalms constitute and were in reality the divinely in-

spired prayer and praise book of God's ancient people, Israel.

Overlooking this fact, or unaware of it, all too many have

applied to the Church that which was never intended for her,

and have found themselves bound by the problem of fitting

many elements of the Psalter into the scheme of the Church.

Confusion worse confounded has been the inevitable outcome

of such a procedure. (2) There has been an insupportable

failure to discern the vital prophetic character of the book.

The prophetic nature of the Psalms is readily to be seen from

(a) a comparison of the combined testimony of the Old Testa-

ment Scriptures. Many themes and movements, if not all of

them, treated by the prophets are reckoned with in the

Psalms. (b) The testimony of the Lord Jesus Christ (Matt.

21:42f.; 22:41-46) and His apostles confirm beyond a doubt

the prophetic content of this revelation. See also Acts 2:25-28,

34-36 and numerous other passages. If these so important

and leading interpretative principles are thrown to the winds,

irreparable loss must result.

Outstanding in the entire range of the Psalms is the

much-beloved and cherished "Old Hundredth." It is among

54 Bibliotheca Sacra


the five psalms (Pss. 15, 43, 125, and 127, being the others)

that have but five verses; only five others (Pss. 117, 123, 131,

133, and 134) are shorter than it. Our psalm has less than

half a hundred words. You may be fully assured that, once

having studied the comprehensiveness of the portion, the in-

escapable conclusion will be: only divine inspiration can

account for so much in so little. It has never been surpassed tale

elsewhere, indeed, never equalled. Delitzsch tells us that

"When Basil . . . says that at break of day the Church, as

with one heart and one mouth, offers to the Lord in prayer

the sacrifice of the 'Psalm of thanksgiving' ... he means this

Psalm."1 The position of the Psalm is peculiarly adapted to

set forth the importance attached to it. All students of the

Psalms have seen a series from Psalm 93 to 100 (some, in-

deed, include Psalms 91 and 92, but these do not conform

either in content or outlook to the series before us). The

theme is the coming of Jehovah and His glorious and right-

eous reign over the earth. Note the refrain: "Jehovah

reigneth," occurring in 93:1; 97:1; and 99:1. Dr. James M.

Gray understood this portion after this manner, for he saw

Psalm 93 as setting forth the entrance of the King upon

His reign; Psalm 94--the appeal for His judgment on the

wicked; Psalm 95--the exhortation to Israel to praise Him

and the admonition against unbelief; Psalms 96 to 99--the

substance of which is to be found in 1 Chronicles 16. Our

Psalm is the concluding one in the series and is the doxology.

Delitzsch has beautifully styled the whole series : "one great

prophetic oratorio," and added: "Among the Psalms of

triumph and thanksgiving this stands preeminent, as rising

to the highest point of joy and grandeur."2 Hengstenberg

has seen design in the placement of the group of Psalms now

under consideration. Says he, "The Psalm forms not merely

a conclusion to Psalm 99: it is assuredly with design that

it is put at the end of the whole series; the ecumenic char-

acter of which becomes very obvious in it at the close."3 The


1 Biblical Commentary on the Psalms, Vol. III, p. 70.

2 Perowne, J. J. S., The Book of Psalms, Vol. II, p. 203, quoting from Delitzsch.

3 Commentary on the Psalms, Vol. III, p. 199.

"Old Hundredth"--Psalm C 55


spiritual. and discerning writer, F. W. Grant, notes in his

excellent volume on the Psalms: "The hundredth psalm

closes this series with the full anthem of praise. Naught

else remains. Perfection is found and rest; and both are in

God."4 We need have no fear, then, that we are dealing with

some obscure and secondary portion of Scripture; Psalm 100

takes its place among the foremost poetic and prophetic ut-

terances of the whole revelation of God.

Although prophetic in character and originally written

under the direction of the Spirit for the worship and praise

of Israel, the passage has precious spiritual truth for us

today. Against the dark background of the world's travail

the Psalm has its timely message. It is a word for the hour

in which we find ourselves. The world lies literally bathed

in a blood bath with nation trampling under foot a weaker

nation; atrocity upon atrocity is moment by moment perpe-

trated upon the scene of the world's history; the earth has a

tremendous headache. At times it appears that the cup of

suffering and woe is so full that more cannot be added, and

yet every fresh dispatch adds to the gruesome and solemn

story. Is God's sovereignty recognized in the earth today?

Do men own allegiance to the Lord God of all the earth? The

very earth itself, reeling to and fro as a drunken man or a

mad man, shrieks back into our ears with deafening cry the

all too obvious answer. Whatever the Psalm meant for Israel

of old, and we must believe that it had great value for them,

it will not convey its fullest message to us, unless we are

Prepared to place it in juxtaposition to the conditions of our

day. Then it will be seen to shine with lustrous and radiant

beauty, full of comfort and hope and blessing for us all.

Before we essay an exposition of the Psalm, we translate

it as follows:

A Psalm for thanksgiving.

1 Shout for joy unto Jehovah, all the earth.

2 Serve Jehovah with gladness

Come before him with singing.


4 Numerical Bible, "The Psalms," p. 365.

56 Bibliotheca Sacra


3 Know that Jehovah, he is God

It is he that made us, and we are his;

We are his people, and the sheep of his pasture.

4 Enter into his gates with thanksgiving,

Into his courts with praise

Give thanks unto him, and bless his name.

5 For Jehovah is good; his lovingkindness is for ever,

And his faithfulness to all generations.


The title to the Psalm reveals that it is one of the so-called

orphan Psalms, those without ascription of authorship. Its

superscription, however, is capable of two interpretations. The

word hdvt can and does mean either "thanksgiving" or

"thank-offering." The same noun is found in verse 4 where

also occurs the verb which is so frequent in the Hodu

Psalms. Delitzsch feels that we must take hdvtl liturgically

(so also Conant in Lange's Commentary and many others);

what is meant is not the thanksgiving of the heart, but the

thank-offering, the hdvt Hbz of Psalm 107:22. Our transla-

tion, though seeming to contradict this position, does not do

so in reality. We feel that this is not a case of either

this or that, but a case where both are true. The Psalm

received its name because it was sung when the thank-

offering was presented. Obviously, only a hymn of thanks-

giving would be appropriate at such a time. As such, the

title is unique for this is the only Psalm in the Psalter so





A division of the Psalm, on the basis of the thought

groups and the Hebrew parallelism so clearly a part of

Hebrew poetry, shows that the first verse stands grandly

alone. The word vfyrh is both vivid and full of meaning. It

has been translated by both the Authorized Version and the

American Standard Version as "Make a joyful noise." This

rendering is entirely permissible, but perhaps conveys less

meaning than the one given in the translation above. The

word is used of the welcome accorded a king upon his enter-


"Old Hundredth"--Psalm C 57


ing his capital or upon taking possession of his throne. The

subjects of the King shouting for joy is a signal that

Jehovah indeed reigns as stated in the previous Psalms. Since

the verb may also mean to sound a trumpet, the comment of

Delitzsch is apropos: "The first verse, which is without

parallelism [the essence of Hebrew poetry] and which is so far

monostichic, is like the signal for the sounding of a trumpet."5

The exhortation, mark it well, is addressed to all the earth.

When in the history of human affairs thus far has there been

an occasion when God could warrantedly call upon all the

peoples of the earth to shout for joy? Never. But in the

millennial era to come, for this Psalm is millennial--a fact

more and more clearly seen as the theme progresses, will see all

the earth summoned to cry aloud for joy, because the righteous

and blessed Son of David will enter upon His reign and

assume universal dominion on the throne of His glory. Oh,

earth, earth, earth, hear this word! Thou that travailest,

groaning and moaning, shalt yet rejoice with exceeding joy.

Israel's King is now become in realization the King of all the

earth. The Desire of all nations has indeed come. Talk you

of premillennial pessimism, as is the custom of our day?

Say on; but the living God has stored up for us in His

blessed Son everlasting consolations in that the hope of this

world for a righteous and benevolent rule resides not in frail

and faithless man but in the omnipotent Lord of glory. What

glory will greet our adoring eyes when earth acclaims its

rightful King. Such is the clap of thunder with which the

Psalm begins.


EXHORTATION, verses 2 and 4.


After the initial keynote of acclamation there follow sev-

eral staccato chords of exhortation. All the earth is enjoined

to serve Jehovah with gladness. Ecumenicity and joy char-

acterize the Psalm throughout. To the rebellious nations

defying the Lord and His Anointed the Second Psalm had

counselled: "Serve Jehovah with fear, And rejoice with

trembling" (v. 11). Now, the open revolt against the author-


5 OP. cit., p. 71

58 Bibliotheca Sacra


ity of God and the Lord Jesus Christ has been quelled, and

men may serve the Lord with gladness. The thought of joy

is expressed in the first verb of the Psalm ("Shout for joy"),

and in the words: "with gladness," "with singing," "with

thanksgiving," "Give thanks unto him," and "bless [or praise]

his name." Since God is Lord He is to be served ; since He is

gracious the service is to be gladsome and joyful. Approach-

ing God in service and worship is indeed a solemn and awe-

inspiring act, but it need not be therefore a melancholy one.

In coming into His presence singing is to be upon the lips

issuing from grace in the heart. Venema says: "To serve

the Lord in joy implies, that submission is rendered to him

as King and Lord willingly and joyfully in all things.)6 Sing-

ing is a delightful means of drawing near to God. We can

all appreciate the thought that prompted Watts' words

"Let those refuse to sing

Who never knew our God;

But children of the heavenly king

Must speak his praise abroad."

Christianity came into the world on the wings of song, and

has implanted lasting song in redeemed hearts. Through the

finished work of the Lord Jesus Christ upon Calvary the

malady has been changed into melody. Unbelief has no

music. We challenge them to produce their anthems, their

hymns; they have no anthems, no hymns, no oratorios, and

no symphonies. When Robert Ingersoll, the noted agnostic,

died, the printed notice of his funeral said: "There will be

no singing." How could there be? Ours is a happier and

more blessed portion, expressed by Maclaren : "There is no

music without passsages in minor keys; but joy has its rights

and place too, and they know but little of the highest kind

of worship who do not sometimes feel their hearts swell with

gladness more poignant and exuberant than earth can min-


That this worship appointed for all the nations of the


6 Hengstenberg, op. cit., footnote, p. 200.

7 The Book of Psalms, Vol. III, p. 79.

"Old Hundredth"--Psalm C 59


earth is intended for the yet future age of righteousness

which follows the period. of the Great Tribulation, is even

more emphatically brought out by the exhortation of verse 4.

(See also for this position, Gaebelein, A. C., The Book of

Psalms, pp. 369-370.) All the earth is invited to enter into

God's gates with thanksgiving, and into His courts with

praise, thanking Him and blessing His name. What gates

and courts are these? They are those of the millennial temple

set forth by the prophet Ezekiel in chapters 40-48 of his

prophecy. The fourfold call to the nations to engage in the

praise of God finds the temple gates standing ajar; no longer

is there a Court of the Gentiles. Perowne has pointed out

that what appears in Isaiah 2:2, 3 (we may also add Isa. 60;

Zech. 2:9, 10; 8:20-22; 14:16) as prediction, is here given in

the form of an invitation. But those who do not see the dis-

tinctive features of Israel's and the world's history (apart

from the destination of the Body of Christ, the Church) make

these charges merely symbolic. Says Delitzsch: "The pil-

grimage of all people to the holy mountain (vid. Deut. 33:19,

the primary passage) is the Old Testament way of express-

ing the hope of the conversion of all peoples to the God of

revelation and the close union of all with the people of

this God."8 This position is stated even more clearly and

emphatically by Alexander: "That the reference to the

sanctuary at Jerusalem is merely typical or metaphorical,

is clear from the analogy of Isa. 66:23, where all mankind

are required to come up every sabbath, a command which, if

literally understood, is perfectly impracticable."9 Those who

reject a literal interpretation of prophecy will, of course, find

it necessary to refuse a literal millennial temple, whether it

be stated in Psalm 100, Isaiah 66, Ezekiel 40, or Zechariah

8 and 14. To be sure, the whole of this Psalm is to be taken

literally, they would tell us, but the two words "gates" and

"courts" must needs be shrouded in symbolism and metaphor.

All may receive such who will, but we prefer to stand upon

the literal sense, confirmed and substantiated every whit by


8 Op. cit., p. 72.

9 The Psalms, p. 405.

60 Bibliotheca Sacra


comparison of Scripture with Scripture. Even the great

scholar, Calvin, aligns himself with the spiritualizing inter-

pretation. Did we not properly warn the reader in our intro-

ductory word concerning the confusion of Israel with the

Church? Then hear Calvin: "And since he invites the whole

of the inhabitants of the earth indiscriminately to praise

Jehovah, he seems, in the spirit of prophecy, to refer to the

period when the Church would be gathered out of different

nations."10 Paul tells us in Ephesians 3 that the Church as

a mystery was "hid in God" and not "hid in the Old Testa-

ment." Therefore, only a revelation from God (and not the

illumination of the already existing Old Testament) could

suffice to make it known.

In that day will the blessing of Abraham become the por-

tion of all the families of the earth. The Abrahamic Cove-

nant, oft reiterated and confirmed, will then be fulfilled. This

universal feature of the Psalm (howbeit, without the mil-

lennial aspect just contended for by us) is expressed by

Augustine: "Et tamen hanc vocem audivit universa terra.

Jam jubilat Domino universa terra, et quae adhuc non jubilat

jubilabit.... In malis murmurat omnis terra; in bonis jubilat

omnis terra."11


FOUNDATION, verses 3 and 5.


Having exhorted the nations to render God unstinted

praise and service, the Psalm now presents the reasons or the

foundation for such action upon the part of the earth. How

ample is the ground for the earth's praise of the living God.

First and foremost, the nations with their many gods and

lords are to acknowledge the one true and living God. God

can never be praised aright or worshipped if He be not owned

as the only God. Such recognition of the true nature of God

will be in strong contrast to the arrogance of the man of sin

in the previous period claiming divine prerogatives and hon-

ors. See 2 Thessalonians 2 and Revelation 13, as well as

Daniel 11. The verb vfd speaks of learning by experience,


10 Commentary on the Book of Psalms, Vol. IV, p. 83.

11 For the entire quotation see Perowne, op. cit., p. 204.

"Old Hundredth"--Psalm C 61


and this Theodoret (according to Delitzsch and Perowne)

interpreted as di ] au]tw?n ma<qete tw?n pragma<twn. Spurgeon

quotes Matthew Henry as having aptly said: "blind sacrifices

will never please a seeing God." The worship of God is to

be intelligent. "Know that Jehovah, he is God" reminds us

of the wording of Psalm 46:11 (Hebrew). The setting is the

time immediately after the putting down of the insurrection

portrayed in Psalm 2. Then, as Dr. Lewis Sperry Chafer

has so cogently said many times, the Lord Jesus Christ will

lay hold of that archenemy, Satan, binding him, as He says

"Be still [for a thousand years], and know that I am God."

Not only will Satan be brought to this place by compulsion,

but the nations altogether through God's mercy will know

Him to be God alone. They must know whom they worship,

and to this knowledge they will come by experience, not

rote memory. We are to know Him in His works (as seen

in the remainder of verse 3) and in His Person (set forth in

verse 5). These are the two foci around which all acceptable

worship of God must adjust itself: the Person and work of

God and the Lord Jesus Christ, together with the blessed

Holy Spirit, the ineffably glorious Trinity. There are outlined

for us immediately the three grounds for our worship of

God, or the three rights that belong to Him:

1. The right of creation. "It is he that made us, and we

are his" (Psalm 95:6; Isaiah 60:21). God deserves all praise

for His creative work. The Authorized Version translates

the text vnHnx xlv, "and not we ourselves," while the Ameri-

can Standard renders it as we have translated it above. The

difference is much greater in English than in the original,

where the marginal reading changes the text by one letter,

from xlv to vlv, from "and not we (ourselves)" to "and to

him we (belong)." Each reading has its supporters among

students of the Psalm. Hengstenberg and Alexander (whose

work is practically a condensation of that of the first) prefer

the reading of the text: "and not we ourselves." The former

states simply that the marginal reading is unsuitable. The

latter feels his choice is based upon the greater antiquity of

the text, its greater significance, and its appropriateness to

62 Bibliotheca Sacra


the passage. The LXX supports the text in preference to a

changed reading, giving us kai> ou]x h[mei?j. In this the Syriac

and Vulgate concur.12 The evidence for the marginal read,

ing is this: it is found in 19 MSS. of De Rossi and 9 of Ken-

nicott; it agrees with the parallel passage (Psalm 95:7) ; it

is adopted by able modern scholars (so Perowne's argu-

meats) ; Jerome, the Chaldee, and Bishop Lowth favor the

margin (so Calvin, although he translates according to the

text). Delitzsch points out 15 Old Testament passages where

the Masoretic scholars read vl instead of xl, this verse being

one of them. We feel that Delitzsch takes the common sense

view: both variants are in harmony with the context and

Scripture as a whole, but the preference should go to the

Qeri. Symmachus (the same view is taken by the great Jew.

ish scholar, Rashi) renders the text (which he prefers):

au]to>j e]poi<hsen h[ma?j ou]k o@ntaj, that is, "he made us when we

were not." This is contrary to Hebrew grammar. Conant,

explains that the translation, "not ourselves," is supposedly

in contrast to Pharaoh's boast in Ezekiel 29:3. Perhaps the

truer meaning of that passage is, not that Pharaoh boasts of

making himself, but that he made the Nile for himself.13

The truth is clear enough: God made man, therefore he did

not make himself, and since God made man, he belongs to

God. But who are the "we" and the "us" of this verse?

Every other pronoun or pronominal suffix in the Psalm

refers to Jehovah. The "we" refers to Israel. We have

here the fulfillment of Psalm 67: Israel in blessing means

blessing for the world. Though he fails to see the dispen-

sational aspect of these things, Maclaren has beautifully

stated the truth of the verse thus : "The psalm is . . . a

song which starts from national blessings, and discerns in

them a message of hope and joy for all men. Israel was

meant to be a sacred hearth on which a fire was kindled,

that was to warm all the house."14

2. The right of redemption. If Israel (and by so much


12 Calvin, op. cit., in loco.

13 Op. cit., p. 515.

14 OP. cit., p. 80.

"Old Hundredth"--Psalm C 63


the other nations of that day as well, for all must have cause

before they can praise aright) is God's by creation, she is His

all the more so because of His redemptive work for her.

This is the truth of the words: "We are his people, and the

sheep of his pasture." In the Old Testament these expres-

sions speak of Israel (cf. Psa. 74:1; 79:1.3; 95:7) but in the

age we are studying it will be true of the nations also. See

Zechariah 2:14; Isaiah 14:1. Israel can say from a full and

long experience: "The goodness God has extended to us, He

will not withhold from you all." And the nations, viewing

God's dealings of old with His people, will be all the more

encouraged to render Him all praise and adoration. What

blessed truths are these: man's Creator is also his Owner.

We are God's by two creations, two births. His is the right

of the Kinsman-Redeemer, the Ransomer. All nations will

yet own these irrefutable facts.

3. The right of preservation. To say that Israel is the

sheep of His pasture implies a wealth of meaning. There is

no good English equivalent for the verb hfr, from which

come the words for "pasture" and "shepherd." Included in

the word are all the blessed experiences of divine care, guid-

ance, and provision. He sees that every need is provided.

God is mighty to save and equally mighty to preserve. For

this reason we prefer to speak of the preservation of the

saints, rather than the perseverance of the saints.

The Psalmist has outlined sufficient foundation for the

world to praise God for all His benefits. But there is a yet

higher reason to adore God it is because of His blessed Per-

son, because of who He is. He is infinitely good in Himself,

apart from any or all good that He can bestow. He is full

of lovingkindness, not severe, forbidding, but warmhearted

and compassionate. He is everlastingly faithful: every word

of His promises, He will fulfill. If His lovingkindness and

faithfulness are forever, everlasting, then men will never be

at a loss for a cause to praise and thank God. All is founded

and grounded on inherent goodness, everlasting lovingkind-

ness, and unchanging faithfulness. We should be con-

strained to cry in the fourfold refrain of the 107th Psalm:

64 Bibliotheca Sacra


"Oh that men would praise Jehovah for his lovingkindness

And for his wonderful works to the children of men!" (vss.

8, 15, 21, 31). And above all for Himself.

What value has the Psalm for us believers today? Once

having ascertained the proper interpretation, it is legitimate

to apply every spiritual blessing to the child of God of this

age. He will find through contemplation of the grace of God

in the Lord Jesus Christ ample foundation for shouting to

God for joy, for serving Him with gladness, for coming before

Him with singing, for knowing that Jehovah alone is God, for

realizing His work of creation, redemption, and preservation,

for coming to God directly (without need of earthly temple

or sanctuary) through the Mediator, Christ Jesus, with

thanksgiving and praise, for thanking Him, and for blessing

His name because of His blessed character. He needs not to,

await the millennial hour to perform any of this reasonable,

spiritual service. Does the dispensational view, then, rob

the believer of blessings he may have had? Never. It places

truth in proper position and the result is greater ultimate

blessing for all.

Though the Psalm is short, it is exceedingly full. There

are seven thoughts relating to praise: (1) "Shout for joy";

(2) "with gladness"; (3) "with singing"; (4) "with thanks-

giving"; (5) "with praise"; (6) "Give thanks"; (7) "bless

his name." There are seven distinct exhortations: (1) "Shout

for joy"; (2) "Serve Jehovah"; (3) "Come before him", (4)

"Know that Jehovah"; (5) "Enter into his gates" ; (6) "Give

thanks unto him"; (7) "bless his name." There is a seven-

fold picture of God as (1) Lord of all the earth; (2) King

of the nations; (3) Creator of all men; (4) Shepherd of His

flock ; (5) Guardian of His Own; (6) Object of all true

praise; (7) God of infinite goodness, eternal lovingkindness,

and lasting faithfulness. Hengstenberg has so masterfully

summarized the Psalm that we quote him at length : "There

can be no doubt that Ps. xci.-c. belong to the same time and

same author, that they form a connected series, that they are

on the territory of the Psalm poetry, what the second part of

"Old Hundredth"--Psalm C 65


Isaiah is on the territory of prophecy, and that we have

before us in them a decalogue of Psalms intimately connected

together. The reference to the relation in which Israel stands

to the might of the world, is common to all these Psalms.

The objective view of suffering also is a common feature:

the Psalmist stands everywhere above it, no crying from the

depths, no conflict with despair--the explanation being that

the Psalmist has to do with future suffering, and is preparing

for it a shield of consolation. These Psalms also are in com-

mon characterised by a confident expectation of a glorious

revelation of the Lord, which the author, following up the

prophetical writings, sees with the eye of faith as already

present. It is common to them all to quote with marked intel-

ligence from older passages, especially from the Davidic

Psalms, and from the second part of Isaiah, in connection

with an originality of thought and expression which it is im-

possible to mistake. It is a common feature also that these

quotations are in all cases taken from writings of a date prior

to the captivity, in accordance with a series of other marks

of a pre-Chaldaic era which are scattered everywhere through-

out these Psalms.--It is common to them all that the tone

never rises above a certain height, and never sinks beneath

it, just as in the second part of Isaiah, in common with which

our Psalm bears the character of mild sublimity. There are

common to them all a great many parallel passages, the use

of anadiplosis, the predilection for the mention of musical

instruments, proceeding from the joyful character of the

Psalm. It is impossible also not to notice design in the ar-

rangement. Two introductory Psalms of a general character

stand at the head: Ps. xci., an expression of joyful confi-

dence in the help of God in all troubles and dangers; Ps. xcii.,

the greatness of God, which brings on the destruction of the

wicked, and the salvation of the just; Ps. xciii. is then opened

with the watchword, "the Lord reigneth," which hencefor-

ward is uttered on all sides, and applied for comfort and ex-

hortation. The whole ends in the exhortation addressed to

the whole earth to serve the Lord and to praise him and to

give him glory for the abundant salvation which he imparts,--

66 Bibliotheca Sacra


the full-toned chorus of all nations and tongues who know

that the Lord is God."15

We conclude with the truly beautiful Scotch version of the


All people that on earth do dwell,

Sing to the Lord with cheerful voice,

Him serve with fear, His praise forth tell;

Come ye before Him and rejoice.


"The Lord, ye know, is God indeed;

Without our aid He did us make;

We are His flock, He doth us feed,

And for His sheep He doth us take.


"O enter then His gates with praise,

Approach with joy His courts unto:

Praise, laud, and bless His name always,

For it is seemly so to do.


"For why? The Lord our God is good,

His mercy is for ever sure;

His truth at all times firmly stood,

And shall from age to age endure."


"Let us sing the Old Hundredth."


Dallas, Texas.


15 Op. cit., pp. 202, 203.



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