Psalms 100:3 · Bible study
Psalms 100:3 Commentary: Creation, Belonging, Textual Variant
Hebrew · 10 what the commentators say
Meaning in one sentence
Explores the textual variant in Psalm 100:3, 'not we ourselves' vs 'we are his', and its implications for theology of creation, belonging, and worship.
Research Summary
- Meaning: Acknowledging Yahweh as true God, our Creator, and the one to whom we belong as His people and flock.
- Key words: Know (H3045, yada), experiential recognition; Yahweh (H3068), covenant name; sheep/flock (H6629), metaphor of care.
- Main debate: Whether the second clause reads “and not we ourselves” (Kethib) or “and we are his” (Qere); both theologically coherent, but the Qere fits the context of belonging.
- Theological theme: Creation establishes ownership; covenant establishes peoplehood; shepherding establishes care.
- Best use: A call to worship grounded in identity, we are God’s, so we praise Him.
Translation Comparison
BSB Berean Standard Bible 2020
Know that the LORD is God. It is He who made us, and we are His; we are His people, and the sheep of His pasture.
WEB World English Bible 2000
Know that Yahweh, he is God. It is he who has made us, and we are his. We are his people, and the sheep of his pasture.
KJV King James Version 1769
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.
ASV American Standard Version 1901
Know ye that Jehovah, he is God: It is he that hath made us, and we are his; We are his people, and the sheep of his pasture.
YLT Young's Literal Translation 1898
Know that Jehovah He is God, He made us, and we are His, His people--and the flock of His pasture.
Darby Darby Bible 1890
Know that Jehovah is God: it is he that hath made us, and not we ourselves; [we are] his people, and the sheep of his pasture.
Douay-Rheims Douay-Rheims Bible 1899
I will not set before my eyes any unjust thing: I hated the workers of iniquities.
Translations in other languages (10 available)
Reconoced que Jehová él es Dios: él nos hizo, y no nosotros á nosotros mismos; pueblo suyo somos, y ovejas de su prado.
Sabei que o SENHOR é Deus; foi ele, e não nós, que nos fez seu povo, e ovelhas de seu pasto.
Sachez que l’ Éternel est Dieu!
Erkennt, daß der HERR Gott ist! Er hat uns gemacht, und nicht wir selbst, zu seinem Volk und zu Schafen seiner Weide.
Weet, dat de HEERE is God; Hij heeft ons gemaakt (en niet wij), Zijn volk en de schapen Zijner weide.
Riconoscete che l’Eterno è Dio; è lui che ci ha fatti, e noi siam suoi; siamo il suo popolo e il gregge ch’egli pasce.
Wiedzcież, żeć Pan jest Bogiem; on uczynił nas, a nie my samych siebie, abyśmy byli ludem jego, i owcami pastwiska jego.
Не положу пред очами моими вещи непотребной; дело преступное я ненавижу: не прилепится оно ко мне.
你們當曉得 耶和華 是 神！我們是他 造的，也是屬他的；我們是他的民，也是他草場 的羊。
Be certain that the Lord is God; it is he who has made us, and we are his; we are his people, and the sheep to whom he gives food.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 100:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Psalm 100:3 anchors worship in the recognition of Yahweh as Creator and Shepherd. The verse summons all people to acknowledge that He alone is God (Barnes; Calvin), that He made us, and that we belong to Him as His people and flock. The central claim is that our existence and identity derive from God, not from ourselves. However, the precise wording of the middle clause is disputed: the Hebrew text (Kethib) reads לֹא אֲנַחְנוּ (“and not we ourselves”), while the marginal reading (Qere) and several ancient versions read לוֹ אֲנַחְנוּ (“and we are his”). Both readings reinforce divine ownership, but the latter states belonging more directly. Clarke, the Cambridge Bible, and Keil & Delitzsch prefer “we are his” as more consistent with the context and parallel passages (Psalm 95:7; Isaiah 43:1). The debate does not undermine the verse’s main point: God is our Maker, and we are His.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Kethib (not we ourselves): Supported by the Masoretic Text, LXX, Syriac, Vulgate; emphasizes that we did not create ourselves.
- Qere (we are his): Supported by many Hebrew manuscripts, Targum, Jerome, Aquila; fits the context of belonging and parallels with Psalm 95:7, Isaiah 43:1.
What is clear: The verse affirms that Yahweh alone is God, the Creator to whom we belong, whether the middle clause emphasizes our dependence on Him for existence or our total belonging to Him.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Textual variant (not we ourselves vs we are his) | Both readings affirm that God is our Creator and that we belong to Him. | The Kethib (not we ourselves) emphasizes human inability to create ourselves; the Qere (we are his) directly states belonging. Some scholars (e.g., Clarke, Cambridge Bible) favor the Qere for contextual flow; others (e.g., KJV tradition) retain the Kethib. |
| Shepherd metaphor | God is a Shepherd who provides, leads, and protects His flock. | Interpreters differ on whether this primarily refers to Israel or extends to all nations who come to worship (Calvin sees a universal scope; others see a specific covenant community). |
| Universal scope | The psalm begins with 'all you lands' and envisions praise from the whole earth. | Some understand this as a literal gathering of all nations into worship, while others read it as a hyperbole for Israel's full devotion. |
| Creation and covenant | Creation grounds God's right to own and rule us; covenant establishes the relationship. | Different traditions emphasize creation (our general dependence) or covenant (our specific identity as God's people) as the primary foundation for belonging. |
| Knowing God | The verb 'know' (yada) implies more than intellectual awareness, it is experiential and relational. | Some emphasize the cognitive side (recognizing facts about God), others the relational side (being in an intimate relationship). |
Historical & Cultural Context
Psalm 100 is a Psalm of thanksgiving (תּוֹדָה), likely used in temple worship as part of thank offerings (Lange). The superscription positions it within the liturgy of ancient Israel, sung as worshippers approached the sanctuary, entered its gates, and offered praise (vv. 1,2,4). The call “Know that Yahweh, he is God” echoes the foundational confession of Deuteronomy 4:35,39 and God’s self-revelation at Mount Carmel, where the people cried, “Yahweh, he is God!” (1 Kings 18:39). This phrase also serves as a polemic against idolatry: the surrounding nations served false gods, but Israel’s God is the true Creator.
The verse’s second half draws on covenant language. “We are his people” echoes the covenant formula (e.g., Leviticus 26:12), and “the sheep of his pasture” recalls Psalm 95:7, where Yahweh is the Shepherd of Israel. The metaphor of shepherd and flock pervades the ancient Near East, often applied to kings, but here it personalizes God’s care. Calvin saw in the psalm’s universal call (v.1, “all you lands”) a prophecy of the ingathering of the Gentiles. Cambridge Bible notes that after exile, Israel could still claim God’s care: “He has once more made them a nation” (cf. Isaiah 60:21). Thus the historical setting combines temple liturgy with a post-exilic hope that all nations would join in praising the God who creates, sustains, and shepherds His people.
Textual Notes
The consulted sources note one significant variant. The Masoretic Text (Kethib) reads לֹא אֲנַחְנוּ (“and not we ourselves”), while the Qere (marginal reading) reads לוֹ אֲנַחְנוּ (“and we are his”). The two words are pronounced identically but spelled differently. The Kethib is supported by the Septuagint, Syriac, and Vulgate; the Qere by the Targum, Jerome, and Aquila. The Cambridge Bible and Keil comment that the confusion between לֹא (not) and לוֹ (to him) is common in Hebrew manuscripts. Many modern translations (BSB, WEB, YLT) follow the Qere because it fits the verse’s parallel structure (“we are his people … the sheep of his pasture”) and matches similar phrasing in Psalm 95:7 and Isaiah 43:1. However, the Kethib is defended by some (e.g., Hengstenberg) as a strong theological statement against human self-sufficiency. The variant does not change the verse’s core message about God as Creator and Owner.
Reception History
Psalm 100:3 has been a cornerstone of liturgical praise in Jewish and Christian worship. In Jewish tradition, the psalm is recited as part of the daily morning service and during festivals, reinforcing the covenant identity of Israel. Early Christian writers read the verse as a prophecy of the universal church; the command “all you lands” was seen as the ingathering of Gentiles. The verse’s declaration that “He made us” has comforted believers in times of loss: Keil notes that Melanchthon, grieving over his son’s death, found solace in the words “ipse fecit nos et non ipsi nos” (He made us, not we ourselves). The shepherd imagery has been used in countless hymns and sermons, and the verse remains a favorite for call to worship in many denominations.
Preaching This Verse
Three-point outline
- Know who God is. “Know that Yahweh, he is God.” The imperative calls for more than intellectual assent, it demands acknowledgment that leads to worship. This knowledge comes through God’s acts in history and in personal experience (Barnes; Keil & Delitzsch).
- Know who we are because of Him. “It is he who has made us, and we are his.” Our identity is rooted in being created by God and belonging to Him, whether through the reading “and not we ourselves” (we did not make ourselves) or “and we are his” (we belong to Him), the point is that we are dependent on God for existence and ownership.
- Know that we are cared for as a flock. “We are his people, and the sheep of his pasture.” The shepherd imagery conveys intimate guidance, provision, and protection. It invites trust and gratitude.
Five-point outline
- Know Yahweh is God, the exclusive claim (v.3a).
- He made us, the act of creation (v.3b).
- We are His, the resulting ownership and belonging (v.3b).
- We are His people, covenant relationship (v.3c).
- The sheep of His pasture, divine shepherding (v.3c).
Illustration hooks
- A lost child found. The relief and joy when a child is reunited with a parent, someone to whom they belong. That sense of being claimed is what Psalm 100:3 offers: we are not orphans, but God’s own.
- A carpenter and his work. A craftsman signs a piece of furniture he built. The “signature” of creation is that we bear the image of our Maker, and He has rights over what He has made.
- A shepherd’s familiar voice. Sheep learn to recognize and follow their shepherd. The metaphor points to a relationship built on trust and daily care.
Questions your congregation is asking
- How can I personally “know” that God made me, especially when I feel insignificant?
- What does it mean to belong to God in a world that values independence?
- If God is my Shepherd, why do I still face hardship and confusion?
Leading a Discussion
Psalm 100:3 is a short verse packed with theology. It tells us who God is, who we are, and how we relate to Him. The textual history of the middle clause invites us to think carefully about what it means to be “made” and to “belong.” Use these questions to help your group move from reading the text to applying it to their lives.
Discussion questions
- Observation: What three things does the psalmist command us to “know” in verse 3? List them.
- Observation: The Hebrew text has two possible readings for the second line: “and not we ourselves” or “and we are his.” How do these two versions say something different about our relationship to God?
- Interpretation: Why does the psalm ground the call to praise in the fact that God made us? What difference does creation make for worship?
- Interpretation: The verse describes God’s people as “the sheep of his pasture.” What does this image tell us about God’s character and about our dependence?
- Application: When you feel like your life is your own to do with as you please, how can this verse reshape your perspective?
- Application: How might knowing that you belong to God change the way you handle anxiety or uncertainty?
- Connection: Read Deuteronomy 7:9. How does God’s covenant faithfulness relate to the claims of Psalm 100:3?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 4:35 | It was shown to you so that you might know that Yahweh is God. There is no one else besides him. |
| Deuteronomy 4:39 | Know therefore today, and take it to heart, that Yahweh himself is God in heaven above and on the earth beneath. There is no one else. |
| Deuteronomy 7:9 | Know therefore that Yahweh your God himself is God, the faithful God, who keeps covenant and loving kindness to a thousand generations with those who love him and keep his commandments, |
| I Samuel 17:46 | Today, Yahweh will deliver you into my hand. I will strike you and take your head from off you. I will give the dead bodies of the army of the Philistines today to the birds of the sky and to the wild animals of the earth, that all the earth may know that there is a God in Israel, |
| I Samuel 17:47 | and that all this assembly may know that Yahweh doesn’t save with sword and spear; for the battle is Yahweh’s, and he will give you into our hand.” |
| I Kings 18:36 | At the time of the evening offering, Elijah the prophet came near and said, “Yahweh, the God of Abraham, of Isaac, and of Israel, let it be known today that you are God in Israel and that I am your servant, and that I have done all these things at your word. |
| I Kings 18:39 | When all the people saw it, they fell on their faces. They said, “Yahweh, he is God! Yahweh, he is God!” |
| II Kings 19:19 | Now therefore, Yahweh our God, save us, I beg you, out of his hand, that all the kingdoms of the earth may know that you, Yahweh, are God alone.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the original Hebrew likely reads "and His we are" rather than "and not we ourselves," since no people would believe they made themselves. He sees this as the correct reading supported by ancient manuscripts and logic: because God made us, we belong to Him.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the psalm's call for all nations to acknowledge that Yahweh alone is God because He alone is the Creator. He notes the Hebrew textual variant behind "and not we ourselves" to emphasize that we did not create ourselves; our very existence proves God's ownership and right to us as His people and flock.
Calvin's Commentaries Reformed 1564
Calvin reads this psalm as a prophetic summons to the whole world, not just Israel. He stresses that the command to serve God with gladness rebukes the folly of those who invent many gods and worship them, calling everyone to recognize the one true God who alone made us and claims us as His people.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools commentary argues for the reading "we are his" instead of "not we ourselves." The phrase "we are his" is considered far more significant, adding a fresh theological thought, and it harmonizes better with the verse's Hebrew construction and parallel passages like Psalm 95:7 and Isaiah 43:1.
Geneva Bible Notes Reformed 1599
The note stresses that human beings did not create themselves, so they belong to God, not to themselves. The phrase "not we ourselves" denies any claim to self-origination or independent ownership. We are completely God's possession, His people and the sheep He tends.
Gill's Exposition of the Bible Baptist 1748
Gill highlights a textual variant in the psalm: the marginal reading of "and not we ourselves" is "and we are his." He argues both readings belong together, because if God made us and not we ourselves, then we are not our own but His, and ought to serve and glorify Him.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that being God's creatures and subjects already places us under obligation, but the verse adds another bond: we are also beneficiaries of His care. This further duty flows not from fear or station alone, but from gratitude for what we have received from His hand.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch addresses the textual debate over Psalm 100:3, where the Hebrew reads either "He made us, and not we ourselves" or "He made us, and we are His." He finds both readings spiritually rich but prefers the second, arguing that the Creator is also the Owner, and this connects naturally to the following line about being His people and sheep.
Lange's Commentary Reformed 1857
Lange sees this psalm as a liturgical summons for the whole earth to join Israel in joyful worship. He contrasts the glad service here with the trembling subjection in Psalm 2:11, emphasizing a voluntary union of all nations with the Church. This invitation rests on a worldwide event that reveals the Lord as the only God.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses the universal call to worship: this psalm summons not just Israel but all lands to praise God. He links this to the future spread of the gospel when all nations will be discipled, and suggests the psalm may have been intended for Gentile proselytes joining Israel's worship.