Psalm 100 3

Psalm 100:3 kjv

Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.

Psalm 100:3 nkjv

Know that the LORD, He is God; It is He who has made us, and not we ourselves; We are His people and the sheep of His pasture.

Psalm 100:3 niv

Know that the LORD is God. It is he who made us, and we are his; we are his people, the sheep of his pasture.

Psalm 100:3 esv

Know that the LORD, he is God! It is he who made us, and we are his; we are his people, and the sheep of his pasture.

Psalm 100:3 nlt

Acknowledge that the LORD is God!
He made us, and we are his.
We are his people, the sheep of his pasture.

Psalm 100 verses

Psalm 100 3 Meaning

Psalm 100:3 serves as the theological foundation and primary motivation for the joyous worship and thanksgiving proclaimed in the Psalm. It unequivocally declares that the LORD (Yahweh), the covenant God of Israel, is the one true God, the ultimate Creator of all humanity. This verse asserts divine ownership over human existence, proclaiming that "it is He who made us, and we are His." Further, it narrows the scope to God's special relationship with His chosen people, identifying them as "His people" and intimately as "the sheep of His pasture." This knowledge of God's sovereign identity, creative power, exclusive ownership, and tender pastoral care is the compelling reason for all the earth to worship Him with gladness.

Psalm 100 3 Context

Psalm 100 is a "Mizmor l'Todah," a Psalm of Thanksgiving, explicitly designed for communal worship, possibly for an offering of thanksgiving at the Temple. It is part of a series of Psalms (93-100) often categorized as "Yahweh Malakh" (The LORD Reigns) Psalms, celebrating God's kingship and universal sovereignty. While the preceding Psalms may have addressed God's judgment and righteous rule, Psalm 100 shifts to a purely celebratory and invitational tone. Its purpose is to call all the earth to worship the LORD, offering compelling reasons rooted in His very nature and actions. Historically, the audience would be familiar with polytheistic beliefs in surrounding cultures, where deities were often associated with natural forces or specific regions. This Psalm stands in direct contrast, asserting the unique, universal, and personal God of Israel as the sole worthy object of praise, who actively creates, owns, and shepherds His people.

Psalm 100 3 Word analysis

• Know (דְּעוּ, d'u): This is an imperative verb, a command, urging immediate and personal engagement. It signifies more than intellectual assent; it implies experiential, intimate, and active recognition. To "know" God means to acknowledge His existence, attributes, and relationship with humanity in a way that transforms one's life and response. It's a knowing that leads to joyful obedience and worship.
• that the LORD (יְהוָה, YHWH): This refers to the sacred covenant name of God, often rendered "Yahweh." It emphasizes His unchangeable, self-existent, and relational character. Using this specific name distinguishes Him unequivocally from any other claimed deity, asserting His singular claim to deity and His faithfulness to His promises.
• he is God (הוּא אֱלֹהִים, hu Elohim): "Elohim" is a more general term for God, but when paired with "YHWH" and the emphatic pronoun "hu" (he), it declares His ultimate, unique, and absolute deity. It is a polemic statement against all other gods, asserting that YHWH alone possesses the true essence and power of deity. He is the ultimate Divine Being.
• It is he who made us (הוּא עָשָׂנוּ, hu asanu): The phrase points to God's role as the supreme Creator. The Hebrew verb "ʿasah" (עָשָׂה) signifies not only to create or make, but also to form, fashion, or prepare, implying intentionality and design. This highlights humanity's complete dependency on God for existence. Our origin is solely in Him, not by chance or self-generation.
• and we are his (וְלוֹ אֲנַחְנוּ, v'lo anachnu): This clause emphasizes divine ownership and belonging. It means "and to Him we are" or "and His we are." Our very being and identity are rooted in our relationship to God. This affirms a fundamental truth that humanity belongs to its Creator. While some ancient manuscripts (e.g., in the Septuagint and Syriac Peshitta) contain a negative particle here, rendering it as "and not we ourselves" (וְלֹא אֲנַחְנוּ), emphasizing that we did not make ourselves, the Masoretic Text (from which most modern translations stem) renders it positively as "and we are His," highlighting God's possessive claim over His creation. Both interpretations ultimately lead to acknowledging God's ultimate agency and our dependency.
• we are his people (עַמּוֹ אֲנַחְנוּ, ammo anachnu): This shifts from the universal declaration of creation (all humanity) to a specific, intimate covenant relationship. "His people" refers to Israel, chosen by God through grace, set apart for His purposes. It signifies a unique, special status involving covenant obligations and blessings.
• and the sheep of his pasture (וְצֹאן מַרְעִיתוֹ, v'tso'n mar'ito): This powerful metaphor depicts God as the loving Shepherd and His people as His flock. The imagery of "pasture" implies careful provision, safe guidance, protection, and nourishment. It signifies a relationship of trust, dependency, and intimate care. The Shepherd knows His sheep, leads them to green pastures and still waters, and defends them.
• Words-group analysis:
  • Know that the LORD, he is God: This is the foundational command and declaration, asserting the singular identity and supreme authority of Yahweh as the only true God, which serves as the ultimate basis for worship.
  • It is he who made us, and we are his: This dual affirmation highlights God as our sovereign Creator and rightful owner. Our existence is entirely from Him, and thus our very being belongs to Him.
  • we are his people, and the sheep of his pasture: This expands on the nature of God's ownership by describing the intimate, covenant relationship. "His people" denotes a special, chosen status, while "the sheep of his pasture" paints a picture of tender, providential care and protection by a loving Shepherd.

Psalm 100 3 Bonus section

• The progression from "made us" (universal humanity) to "his people" and "sheep of his pasture" (specific covenant community) highlights a key theological theme: God's universal claim as Creator and His particular election of a people for special relationship. While all people are God's creation and thus His by right, only those who respond to His call enter into the covenant intimacy of being "His people" and "sheep of His pasture."
• The shepherd imagery is exceptionally rich in biblical thought, extending from the earliest patriarchs (e.g., Jacob's blessing in Gen 49:24), through the Mosaic law (Exo 23:20-22 regarding the angel of His presence as a guide), prophetic messages of judgment and restoration (e.g., Ezek 34), to the New Testament where Jesus identifies Himself as the "Good Shepherd" (Jn 10). This long-standing metaphor emphasizes not just care but also divine leadership and governance.
• The Psalm implicitly combats the hubris of human autonomy, declaring that we did not make ourselves and are not our own. This humility is foundational for genuine worship and acknowledges God's absolute sovereignty and grace. Our true identity and freedom are found in Him, not apart from Him.

Psalm 100 3 Commentary

Psalm 100:3 functions as the theological anchor for heartfelt worship, grounding all praise in immutable truths about God and humanity. It calls for an experiential "knowing" that extends beyond mere intellectual understanding, fostering a personal, relational awareness of God's supreme identity. The verse establishes the foundational truths that the LORD is the singular, sovereign God, who created humanity with intention and design. This creative act intrinsically establishes His ownership over us, negating any notion of self-sufficiency. From this universal truth, the Psalm then beautifully narrows to the specific, tender reality of His covenant people whom He lovingly cares for as a Shepherd. This progression, from universal Creator to intimate Shepherd, highlights God's comprehensive engagement with humanity – first as source of all life, then as faithful sustainer and guide for those in relationship with Him. Therefore, worship is not an arbitrary command but a logical and joyous response to who God is and what He has done, providing security, identity, and purpose to His people.