Psalms 100:3
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.
Original Language Analysis
Cross References
Historical Context
The affirmation 'the LORD is God' was Israel's central confession, crystallized in the Shema: 'Hear, O Israel: The LORD our God, the LORD is one' (Deuteronomy 6:4). This monotheistic claim distinguished Israel from surrounding polytheistic cultures and required exclusive loyalty.
Ancient Near Eastern peoples believed their gods created them to serve divine needs—providing food through sacrifices, maintaining temples, and fighting divine enemies. In contrast, Israel's creation theology emphasizes God's gracious initiative. He created humanity not from need but from love, making them His covenant people through election rather than transaction.
The shepherd metaphor pervades Scripture, from Jacob's blessing (Genesis 48:15) through David's psalms to Jesus' identification as the Good Shepherd (John 10:11). In ancient Israel, shepherding was both literal occupation and royal metaphor—kings were called shepherds of their people (2 Samuel 5:2; Jeremiah 23:1-4).
For exilic or post-exilic Israel, this verse offered identity and hope. Even when scattered among nations, they remained God's people, the sheep of His pasture. Political powers might conquer kingdoms, but couldn't sever the Creator's claim on His creatures.
Questions for Reflection
- How does recognizing God as Creator shape understanding of human purpose, identity, and accountability?
- What practical difference should the knowledge that 'the LORD is God' make when facing competing truth claims or worldviews?
- How do the metaphors of 'people' and 'sheep' balance communal identity with individual dependence on God's care?
Analysis & Commentary
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. This verse grounds worship in foundational theological truths about God's identity and humanity's relationship to Him. "Know" (d'u, דְּעוּ) is an imperative demanding not mere intellectual assent but experiential, relational knowledge that transforms behavior.
"The LORD he is God" (Yahweh hu Elohim, יְהוָה הוּא אֱלֹהִים) is a confessional statement identifying Israel's covenant God (Yahweh) with the supreme deity (Elohim). This echoes Elijah's challenge at Mount Carmel (1 Kings 18:39) and anticipates Jesus' claim to be "I AM" (John 8:58). Against polytheism or practical atheism, this declares Yahweh's exclusive deity.
"It is he that hath made us" (hu asanu, הוּא עָשָׂנוּ) establishes God's rights as Creator. The verb asah (עָשָׂה) means to make, fashion, or accomplish. Some manuscripts read lo (לוֹ, "his") instead of lo (לֹא, "not"), yielding "we are his"—both readings emphasize God's ownership through creation.
"We are his people, and the sheep of his pasture" presents complementary metaphors. As "his people" (amo, עַמּוֹ), Israel has covenant relationship. As "sheep of his pasture" (tson mar'ito, צֹאן מַרְעִיתוֹ), they depend on His provision, guidance, and protection. These metaphors combat both self-sufficiency and despair—we neither created ourselves nor sustain ourselves, but belong to the faithful Shepherd.