365 Devotionals: Songs of Praise
But be ye doers of the word, and not hearers only, deceiving your own selves. James 1:22 AMP
The Seeds of Promise Devotional Series
Serve the Lord with gladness and delight; Come before His presence with joyful singing. Psalm 100:2 AMP
Song of The Day
Watch and Listen to “Crazy” by Gnarls Barkley.
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|11th||Psalm||Book 92||Book 100||I Remember|
O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation. Psalm 95:1.O sing unto the LORD a new song: sing unto the LORD, all the earth. 2 Sing unto the LORD, bless his name; shew forth his salvation from day to day. Psalm 96:1-2.Thy word have I hid in mine heart, that I might not sin against thee. Psalm 119:11
Here is a list of key people found in today’s reading (in order of appearance) with bios from Wikipedia, the free encyclopedia.
David. A young shepherd who gains fame first as a musician and later by killing the enemy champion Goliath.
Today’s Devotional Reading: Psalm 92 – 100
Psalm 92 Amplified Version (AMP)
Psalm 93 Amplified Version (AMP)
Psalm 94 Amplified Version (AMP)
Psalm 95 Amplified Version (AMP)
Psalm 96 Amplified Version (AMP)
Psalm 97 Amplified Version (AMP)
Psalm 98 Amplified Version (AMP)
Psalm 99 Amplified Version (AMP)
Psalm 100 Amplified Version (AMP)
From Matthew Henry’s Commentary
It is a groundless opinion of some of the Jewish writers (who are usually free of their conjectures) that this psalm was penned and sung by Adam in innocency, on the first sabbath. It is inconsistent with the psalm itself, which speaks of the workers of iniquity, when as yet sin had not entered. It is probable that it was penned by David, and, being calculated for the sabbath day, I. Praise, the business of the sabbath, is here recommended, Ps. 92:1-3. II. God’s works, which gave occasion for the sabbath, are here celebrated as great and unsearchable in general, Ps. 92:4-6. In particular, with reference to the works both of providence and redemption, the psalmist sings unto God both of mercy and judgment, the ruin of sinners and the joy of saints, three times counterchanged. 1. The wicked shall perish (Ps. 92:7), but God is eternal, Ps. 92:8. 2. God’s enemies shall be cut off, but David shall be exalted, Ps. 92:9, 10. 3. David’s enemies shall be confounded (Ps. 92:11), but all the righteous shall be fruitful and flourishing, Ps. 92:12-15. In singing this psalm we must take pleasure in giving to God the glory due to his name, and triumph in his works (Chapter 92).
This short psalm sets forth the honour of the kingdom of God among men, to his glory, the terror of his enemies, and the comfort of all his loving subjects. It relates both to the kingdom of his providence, by which he upholds and governs the world, and especially to the kingdom of his grace, by which he secures the church, sanctifies and preserves it. The administration of both these kingdoms is put into the hands of the Messiah, and to him, doubtless, the prophet here hears witness, and to his kingdom, speaking of it as present, because sure; and because, as the eternal Word, even before his incarnation he was Lord of all. Concerning God’s kingdom glorious things are here spoken. I. Have other kings their royal robes? So has he, Ps. 93:1. II. Have they their thrones? So has he, Ps. 93:2. III. Have they their enemies whom they subdue and triumph over? So has he, Ps. 93:3, 4. IV. Isa. it their honour to be faithful and holy? So it is his, Ps. 93:5. In singing this psalm we forget ourselves if we forget Christ, to whom the Father has given all power both in heaven and in earth. (Chapter 93).
This psalm was penned when the church of God was under hatches, oppressed and persecuted; and it is an appeal to God, as the judge of heaven and earth, and an address to him, to appear for his people against his and their enemies. Two things this psalm speaks:—I. Conviction and terror to the persecutors (Ps. 94:1-11), showing them their danger and folly, and arguing with them. II. Comfort and peace to the persecuted (Ps. 94:12-23), assuring them, both from God’s promise and from the psalmist’s own experience, that their troubles would end well, and God would, in due time, appear to their joy and the confusion of those who set themselves against them. In singing this psalm we must look abroad upon the pride of oppressors with a holy indignation, and the tears of the oppressed with a holy compassion; but, at the same time, look upwards to the righteous Judge with an entire satisfaction, and look forward, to the end of all these things, with a pleasing hope (Chapter 94).
For the expounding of this psalm we may borrow a great deal of light from the Apostle’s discourse, Heb. 3:1-4:16; where it appears both to have been penned by David and to have been calculated for the days of the Messiah; for it is there said expressly (Heb. 4:7) that the day here spoken of (Ps. 95:7) is to be understood of the gospel day, in which God speaks to us by his Son in a voice which we are concerned to hear, and proposes to us a rest besides that of Canaan. In singing psalms it is intended, I. That we should “make melody unto the Lord;” this we are here excited to do, and assisted in doing, being called upon to praise God (Ps. 95:1, 2) as a great God (Ps. 95:3-5) and as our gracious benefactor, Ps. 95:6, 7. II. That we should teach and admonish ourselves and one another; and we are here taught and warned to hear God’s voice (Ps. 95:7), and not to harden our hearts, as the Israelites in the wilderness did (Ps. 95:8, 9), lest we fall under God’s wrath and fall short of his rest, as they did, Ps. 95:10, 11. This psalm must be sung with a holy reverence of God’s majesty and a dread of his justice, with a desire to please him and a fear to offend him (Chapter 95).
This psalm is part of that which was delivered into the hand of Asaph and his brethren (1 Chron. 16:7), by which it appears both that David was the penman of it and that it has reference to the bringing up of the ark to the city of David; whether that long psalm was made first, and this afterwards taken out of it, or this made first and afterwards borrowed to make up that, is not certain. But this is certain, that, though it was sung at the translation of the ark, it looks further, to the kingdom of Christ, and is designed to celebrate the glories of that kingdom, especially the accession of the Gentiles to it. Here is, I. A call given to all people to praise God, to worship him, and give glory to him, as a great and glorious God, Ps. 96:1-9. II. Notice given to all people of God’s universal government and judgment, which ought to be the matter of universal joy, Ps. 96:10-13. In singing this psalm we ought to have our hearts filled with great and high thoughts of the glory of God and the grace of the gospel, and with an entire satisfaction in Christ’s sovereign dominion and in the expectation of the judgment to come (Chapter 96).
This psalm dwells upon the same subject, and is set to the same tune, with the foregoing psalm. Christ is the Alpha and the Omega of both; they are both penned, and are both to be sung to his honour; and we make nothing of them if we do not, in them, make melody with our hearts to the Lord Jesus. He it is that reigns, to the joy of all mankind (Ps. 97:1); and his government speaks, I. Terror to his enemies; for he is a prince of inflexible justice and irresistible power, Ps. 97:2-7. II. Comfort to his friends and loyal subjects, arising from his sovereign dominion, the care he takes of his people, and the provision he makes for them, Ps. 97:8-12. In singing this psalm we must be affected with the glory of the exalted Redeemer, must dread the lot of his enemies, and think ourselves happy if we are of those that “kiss the son” (Chapter 97).
This psalm is to the same purport with the Ps. 96:1-13; Ps. 97:1-12; it is a prophecy of the kingdom of the Messiah, the settling of it up in the world, and the bringing of the Gentiles into it. The Chaldee entitles it a prophetic psalm. It sets forth, I. The glory of the Redeemer, Ps. 98:1-3. II. The joy of the redeemed, Ps. 98:4-9. If we in a right manner give to Christ this glory, and upon right grounds take to ourselves this joy, in singing this psalm, we sing it with understanding. If those who saw Christ’s triumph thus, much more reason have we to do so who see these things accomplished and share in the better things provided for us, Heb. 11:40 (Chapter 98).
Still we are celebrating the glories of the kingdom of God among men, and are called upon to praise him, as in the foregoing psalms; but those psalms looked forward to the times of the gospel, and prophesied of the graces and comforts of those times; this psalm seems to dwell more upon the Old-Testament dispensation and the manifestation of God’s glory and grace in that. The Jews were not, in expectation of the Messiah’s kingdom and the evangelical worship, to neglect the divine regimen they were then under, and the ordinances that were then given them, but in them to see God reigning, and to worship before him according to the law of Moses. Prophecies of good things to come must not lessen our esteem of good things present. To Israel indeed pertained the promises, which they were bound to believe; but to them pertained also the giving of the law, and the service of God, which they were also bound dutifully and conscientiously to attend to, Rom. 9:4. And this they are called to do in this psalm, where yet there is much of Christ, for the government of the church was in the hands of the eternal Word before he was incarnate; and, besides, the ceremonial services were types and figures of evangelical worship. The people of Israel are here required to praise and exalt God, and to worship before him, in consideration of these two things:—I. The happy constitution of the government they were under, both in sacred and civil things, Ps. 99:1-5. II. Some instances of the happy administration of it, Ps. 99:6-9. In singing this psalm we must set ourselves to exalt the name of God, as it is made known to us in the gospel, which we have much more reason to do than those had who lived under the law (Chapter 99).
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, Ps. 100:1, 2, 4. II. We are furnished with matter for praise; we must praise him, considering his being and relation to us (Ps. 100:3) and his mercy and truth, Ps. 100:5. These are plain and common things, and therefore the more fit to be the matter of devotion (Chapter 100).
Scripture memory can help you through many of life’s trials. Sometimes, you may not have a Bible to read. But you can know in your soul that there is a God who can speak His words to you directly. And this is why we study and read and write the word: not for showmanship. It is a perpetual university at work. We are teaching and learning at once (as we remember what we hear and see and speak and do, more than what he said and she said).
My long-term memory is imprinted with all the scriptures from my youth that were repeated over and again every week. Before I ever had a mental breakdown, I had a very good short-term memory and thought about becoming an actress. Now, I would have trouble remembering long monologues. I am glad that scripture was impressed upon me when I was young, before I started having symptoms of mental disorder.
One of the first scriptures taught to me was of course John 3:16. But the one that carried me through most valleys was Psalm 100. I still recall reciting this Psalm before giving my testimony on Sundays at church when I was 16. We would have what is called, “Scripture Showers,” where people would just start reciting scriptures one after the other like a storm of healing words.
PSALM 100 – From Memory (KJV)
Here’s what I remember from the King James Version of the Holy Bible…
Make a joyful noise unto the Lord all ye lands. Serve the Lord with gladness. Come before His presence with Singing. 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. Enter into His gates with thanksgiving; and enter His courts with praise. Be thankful unto Him and bless His name. For the Lord is good. His mercy is everlasting; and His truth endureth to all generations.
I grew up in the Church of God In Christ when the only Bible version used in public was the KJV. Other versions were said to be meant for private study and illumination, but the KVJ was mainstream. Now, I remember the KJV by heart, but mostly use the Amplified Version when writing and studying.
Although I can remember these verses of Psalm 100, I had lost some recollection of people and relationships in my life that were important to us and damaged by my mindless inability to recall their significance. I have spent the past ten years trying to rekindle those relationships to regain their magnitude and salvage whatever locus might be left to gather in the years to come. Though I might be called “crazy” right now after all I put my family through with PTSD and Bipolar disorder, I am glad that I still remember this:
Psalm 100 reminds me of who God is (good and merciful and full of truth) and how I should present myself to Him – with gladness, singing, thanksgiving and praise. It tells me who I am – the sheep of His pasture (He is my Good Shepherd who provides for all of my needs).
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« The King James Bible
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Image Source: 365 Seeds of Promise by Shenica Graham.
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