Psalm 100 is one of the shorter psalms in the Psalter, coming in at only five verses. It has a heading, "Psalm, for thanksgiving," which is more expansive than 98's "Psalm", but doesn't give us much more information. However, that this psalm is "for thanksgiving" is reinforced throughout the psalm, as v4a encourages entry to be "in thanksgiving", and v4c is an imperative to "give thanks." This whole psalm is a noisy and an active psalm. 1b has all the earth shouting, 2a joyfully serving, 2b entering with rejoicing, 4c giving thanks, 4d blessing his name. And I can only imagine the acknowledging (v3) was similarly vocalised.
Structure
The psalm could be divided in two, with the first half (1b-3) praising Yhwh as God the creator (all the earth; he made us, his sheep), while the second (4-5) praises Yhwh as God the king (his gates, his courtyard).
There are a couple of noteworthy features in this psalm. The first is what appears to be an ABAB structure; two pairs of alternating panels. The first (1b-2, 4) give instructions to give thanks and praise, while the second (3, 5) explain the reasons that Yhwh is praiseworthy.
A 1-2 Shout, serve, enter before. All the earth.
B 3 Why? Because we are his creation, his people, his sheep.
A 4 Enter, thank, bless.
B 5 Why? Because Yhwh is good, steadfast, faithful.
This leads to the second feature, which (and I could be wrong here) are the two cases of ellipses. The first ellipsis is uncontroversial and rather assumed, in v4 באו (enter, come) is implied:
enter his gates in thanksgiving,
[enter] his courtyard in praise.
The second however relies on the alternating panels, and assumes the דעו (acknowledge, make known) of the first B panel (v3) is implied in the second B panel, v5, so that we have:
3 Acknowledge that Yhwh, he is God...
5 [Acknowledge] that Yhwh is good...
There's also one fun little text issue, which could really go either way. In v3, after "he made us," the written text (ketiv) has "and not we ourselves" (i.e., we did not make ourselves). Although true, this sounds a bit weird. So the read text (qere) suggests "and for him are we" (i.e. and we are his, or we are made for him). The qere makes more sense in the context, and due to their being homophones, it seems simplest to trust the Masoretes' suggestion here.
Psalm 100 as an Exodus psalm
Throughout Book IV I've been asking how we might read these psalms as Exodus psalms, and there's a nice little shout out to Exodus 3 here in the last line of the psalm. His goodness, his steadfast love, and his faithfulness are his characteristics forever, from generation to generation. And in Exodus 3, where Yhwh reveals his name to Moses, he concludes with,
This is my name forever, the name you shall call me from generation to generation. (Exodus 3:15)
Exodus has לדר דר, while the psalm has עד־דר ודר. So not the same, but the repeated דר (generation) in the context of Yhwh's character seems fitting. It's also worth briefly noting that similar phrases (the double דר) occurs in Book IV at 90:1 (בדר ודר); 102:13 (לדר ודר), 25 (דור ודורים) and 106:31 (לדר ודר). So 16 times outside of Book IV and 5 times within. So it's not quite unique to Book IV (unlike the use of Moses and Aaron, for instance) but it seems that the context matches.
The other potential link might be the repeated use of בוא (enter, come) in this psalm, which might link with the similar use in Exodus 15:17-18
You will bring (בוא) them in
you will plant them in a mountain of your inheritance
a place you made for your dwelling, Yhwh
a holy place, Lord, founded by your hands.
Yhwh will reign forever and ever.
What is a promise in Exodus 15 has become a reality to celebrate in Psalm 100. The promise to bring them in is answered with them entering the gates, his courtyard. The promise that there will be a holy place for Yhwh to dwell is precisely where Israel now "serve Yhwh with joy" (2a).
Psalm 100 as Christian Scripture
How doe we read Psalm 100 as Christian Scripture? There are plenty of images here which point to Jesus, perhaps primary being his identity as the good shepherd who laid down his life for the sheep. The one who made us, who spoke creation into being, is the same one who gave himself for his sheep. Romans 12 encourages the response to this in similar language and with a similar dynamic, to offer yourselves as living sacrifices as your true and living worship.
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