提要
詩篇第九五篇到第一百篇是一組詩歌，可以用於節慶儀式或與會所之中。它們都有一個共同的主題。它們都是屬於神權政治的詩篇，描述至高之上帝為王統治全地的主權。它們都含有彌賽亞的意義。它們暗示基督的統治，並且都以讚美上帝為始，但是它們都有各自的區別。某些較古老的聖經譯本認為它們的作者就是大衛（來4：7）。
詩篇第九五篇是人們敬拜上帝的最美的表現。其中的第一到第七節是由信徒在一起崇拜時所唱，或是由利未人詩班在走向上帝家的途中所唱。他們榮耀耶和華，宣揚祂成為他們救恩磐石的偉大，也承認祂就是唯一的真神，因為祂不僅是統治全地的大君，而且也是萬物的無所不能和無所不在的創造主，所以祂是值得讚美的（啟4：11；來13：15）。
在第六及第七節中，這個愉快的團體已經走到崇拜的地方，於是他們在上帝的面前，敬畏與尊敬之心自然而起。他們請別人也來跪在這位偉大的上帝與創造主的面前，敬拜祂。他們的行動與態度都表示，他們並對祂謙卑、忠誠、及順服。
在他們崇拜耶和華的時候，祂給他們一個警告，也是每一代信徒要面對的挑戰。他們不可使自己的心變硬，像他們的祖先在米利巴時（意思是「爭論」或「吵架」），或是在瑪撒時（意思是「試探」、「試驗」、或「磨煉」；出17：1~7）的情形一樣，因為他們已目睹上帝奇妙的作為，心裡卻依然懷疑上帝是否有帶領他們進入應許之地的能力；所以上帝就使那一代的人進不了祂的「安息地」，也代表所有信徒最後安息的地方（民14：21~23；申1：26~39；12：9；來3：7~4：11）。
詩篇第九五篇是一首國家的詩歌，但是第九六篇則為帶有普世異象的宗教詩歌。當約櫃帶到耶路撒冷的時候，從大衛說的話來看（代56：23~33），無異支持這篇詩篇的作者就是大衛。在邀請各國人民一起來「向耶和華歌唱，稱頌祂的名、天天傳揚祂的救恩；在列邦中述說祂的榮耀，在萬民中述說祂的奇事」（96：2~3）。
創造天地的以色列的上帝所受到的讚美與敬畏應超越所有其他的神，因為他們都是虛假的，祇不過是一些石造成木製的偶像而已（96：5；比較出18：11；賽2：8、18~20；40：19~20；44：9；17）。不過，上帝是偉大的君王，充滿榮耀與莊嚴（比較93：1；104：1）。祂聖所裡有能力與華美，因為祂在那裡顯現，就像約櫃所象徵的一樣（96：6；比較78：61）。所有國家的人民都受到勸告，要帶著敬虔的心，到上帝的家敬拜祂，「並以聖潔華美為祭；代表敬拜耶和華的人所懷有的純潔的心。」
這一詩篇以彌賽亞預言為終，勸告那些知道耶和華的人，並向世人傳揚彌賽亞即將來臨的美好信息。祂並按祂的公義統治大地，以及按祂的公正審判萬民（96：10~13；9：8；22：27~28）。祂的來臨會影響全地（96：11~12；賽55：23；11；1~9）。
詩篇第九七篇擴大了前一詩篇的最後一節經文。在這位偉大的君王來臨審判及清洗邪惡的世界之後（預言耶穌基督的第二次來臨），祂的統治應受到所有受益人的讚美，因為他們是祂國度的一部份。這部份包括主耶穌的百姓，也就是屬靈錫安的百姓；它也包括全地及所有快樂的受造物（97：1、8、11）。祂再來時，祂神性的榮光將被祂四周的雲彩遮蔽，就像祂在西乃山時的情形一樣（出19：16、18）。由於祂是以公義和公正統治，祂來臨時會展示那可怕的大能，並且以祂的烈怒掃除所有的仇敵和邪惡，不論祂是在耶路撒冷，或是在任何地方（賽42：25；彼後3：10~12）。不過，對他們而言，那不是一個歡欣的時刻，因為他們都會遭受到羞辱，也會滅亡（啟19：20）。從這個對比來看，詩人的結論指出，現在為上帝所保守的百姓都會體驗到祂的真光（97：11），所以他們就有一個義務：愛耶和華、仇恨邪惡，在祂的裡面歡欣，以及感謝讚美祂。
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Overview
Psalm 95 to 100 form a group of songs composed for liturgical and congregational use. They have a common theme. They are all theocratic psalms which speak of the sovereignty of the Most High God, who reigns as King. They have Messianic significance. They hint at the reign of Christ and they all begin with the call to praise the Lord, but each one is distinctive. Some of the older translations of the Bible ascribe their authorship to David, and the writer of the Epistle to the Hebrews alludes to the Davidic authorship of Psalm 95 (Heb. 4:7).
Psalm 95 is a beautiful expression of the people's worship to God. Verses one through seven may have been sung by the common worshippers or the levitical choir in their procession to the Lord's House. They magnify the Lord by proclaiming His greatness in being their rock of salvation, as well as recognizing Him as the only true God, who is not only the great King over the whole world but the omnipotent and omnipresent Creator of everthing and thus worthy to be praised (Rev. 4:11; Heb. 13:15).
In verses six and seven, the joyful group has arrived at the place of worship, where they are struck with awe and reverence before the presence of the Lord. They invite others to show their respect by bowing down low and kneeling before their great God and Creator. Their actions and attitude signify their humility, total loyalty, and submission to Him.
In the midst of their worship, the Lord gives a warning to them that is a continuous challenge for all believers of every generation. They are to guard their hearts from turning hard as did their forefathers at Meribah (meaning "contention" or quarrel"), and at Massah (meaning "temptation", "test", or "trial"; Exodus 17:1 — 7) who had seen the mighty works of God and still doubted God's ability to bring them into the Promised Land; so God caused that generation to not enter His "rest", which represents the ultimate rest for all believers (Num. 14:21-23; Deut. 1:26-39; 12:9; Heb. 3:7-4:11).
Psalm 95 was a national hymn, but Psalm 96 is a missionary hymn with a universal vision. King David spoke these words at the time when the Ark of the Covenant had been brought to Jerusalem (1 Chron. 16:23 -33), which supports the Davidic authorship of the psalm. It invites people of every nation to be involved in singing praises, blessing the Lord, and daily "proclaiming the good news of His salvation" and His glory and wonders (marvelous deeds) to every heathen nation (96:2-3).
The God of Israel, who made heaven and earth, is to be praised and feared above all other gods, since they are false and merely man-made idols of stone or wood (96:5; cf.Ex. 18:11; Isa. 2:8, 18-20; 40:19-20; 44:9-17). God, however, is the great King, full of honour and majesty (cf. 93:1; 104:1). Strength and beauty are in His holy sanctuary, since His presence is there, as is symbolized by the Ark of the Covenant (96:6; cf. 78:61). All nationalities are exhorted to come reverently into the Lord's House to give him worship and offerings "in the beauty of holiness:, which represents the pure heart of the one who is consecrated to the Lord.
This psalm closes with a Messianic prophecy that exhorts those who know the Lord to preach to all people the imminent return of the Messiah. He will reign over the earth with justice and judge all people righteously (96:10-13; 9:8; 22:27-28). The whole realm of creation will be influenced by His coming (96:11-12; Is. 55:23; 11:1-9).
Psalm 97 expands upon the last verse of the preceding psalm. After the coming of the mighty King judge and purge the world of evil (prophetically picturing the second coming of Jesus Christ), His reign is praised by all those who benefit, since they are a part of His kingdom. This includes the people of the Lord Jesus, who are the people of spiritual Zion; it also includes the whole earth and all creatures which are made glad (97:1, 8,11). At His coming, the glorious brightness of His deity will be veiled by clouds that surround Him, as it was on Mt. Sinai (Ex. 19:16,18). Because He rules with righteousness and justice, He will come with an awesome display of power and sweep away His enemies and all evil with His fiery wrath, whether they be in Jerusalem or in any other part of the world (Is. 42:25; 2 Pet. 3:10 — 12). For them, however, it will not be a time of rejoicing, for they will be put to shame and will perish (Rev. 19:20). In light of this contrast, the conclusion is drawn by the psalmist that God's people, who are now being preserved by Him and have experienced His light (97:11), have an obligation: to love the Lord, hate evil, rejoice in Him, and give thanks.
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