Charles H. Spurgeon on Psalms 95:1

Whole Psalm. These six psalms, 95 to 100, form, if I mistake not, one entire prophetic poem, cited by St. Paul in the Epistle to the Hebrews, under the title of the Introduction of the First Born into the world. Each Psalm has its proper subject, which is some particular branch of the general argument, the establishment of the Messiah's Kingdom. The 95th Psalm asserts Jehovah's Godhead, and his power over all nature, and exhorts his people to serve him. In Psalm 96th all nations are exhorted to join in his service, because he cometh to judge all mankind, Jew and Gentile. In the 97th Psalm, Jehovah reigns over all the world, the idols are deserted, the Just One is glorified. In the 98th Psalm, Jehovah hath done wonders, and wrought deliverance for himself: he hath remembered his mercy towards the house of Israel; he comes to judge the whole world. In the 99th, Jehovah, seated between the cherubim in Zion, the visible Church, reigns over all the world, to be praised for the justice of his government. In the 100th Psalm, all the world is called upon to praise Jehovah the Creator, whose mercy and truth are everlasting. —Samuel Horsley.

Whole Psalm. This Psalm is twice quoted in the Epistle to the Hebrews, as a warning to the Jewish Christians at Jerusalem, in the writer's day, that they should not falter in the faith, and despise God's promises, as their forefathers had done in the wilderness, lest they should fail of entering into his rest; see He 3:7, where verse 7 of this Psalm is introduced with the words, "As the Holy Ghost saith, Today if ye will hear his voice, "and see He 4:7, where it is said, "Again, he limiteth a certain day, saying in David, Today." It has by some been inferred from these words that the writer of the Epistle to the Hebrews ascribes this Psalm to David. It may be so. But it seems not improbable that the words "in David" mean simply "the Book of Psalms, "the whole being named from the greater part; and that if he had meant that David wrote the Psalm, he would have written, "David spake, "or, "the Holy Ghost spake by David, "and not as it is written, "as it is said in David." —Christopher Wordsworth.

O come, let us sing unto the Lord, etc. The first verse of the Psalm begins the invitation unto praise and exultation. It is a song of three parts, and every part (like Jacob's part of the sheep) brings forth twins; each a double string, as it were, in the music of this praise, finely twisted of two parts into a kind of discordant concord, falling into a musical close through a differing yet reconciled diapason. The first couple in this song of praise are multitude and unity, concourse and concord: "O come", there's multitude and concourse; "let us, "there's unity and concord. The second twisted pair, are tongue and heart, "let us sing, "there's the voice and sound; and "heartily rejoice, "there's the heart and soul. The third and last intertwisted string, or part in the musick, is might and mercy, (rock or) strength and salvation; God's strength and our salvation: "to the strength (or rock) of our salvation." —Charles Herle (1598-1659) in a "Sermon before the House of Lords", entitled, "David's Song of Three Parts".