As Psa. 91 is the testimony of the Spirit, concerning the Most High, taken up by Jesus, in the acknowledgment of Jehovah, on whom the Spirit then pours His testimony, i.e., on confession applies to the Confessor all the value of that which is in Him, confessed, even the Most High—that the God of Israel is the Most High, profitless as that Name seemed in the person of the Jews to the Gentiles (i.e., infidels), so Psa. 92 is the celebration of Jehovah by Jesus in that which He is in righteousness. Psa. 90 is the identification of Jehovah with the people of Moses from old, in order to this process in Jesus, i.e., that He, Jehovah, should be known as the God of the Jews, and that would involve all the consequences of His character to them, on which Jesus takes it up, faithful in knowing and owning that character "I will declare thy Name unto my brethren." It is then the celebration of Jehovah by Jesus we have in Psa. 93, therefore Jehovah malak (reigns) in Psa. 94—Jehovah King, Jehovah the strong One of revenges.
From this then to Psalm 100 inclusive, and in a new strain, we have the consequences—songs to Jehovah. “Jehovah our God" was the last word of Psa. 94 Then they sing unto Jehovah, coming into His presence. This is the song of the Jews to whom song, the songs of Jehovah, exclusively belong, properly speaking. We know the Father, so that, save in Spirit, we who have believed have in this no part. We have a higher portion—sons with the Father, one with Christ. But we know who declares His Name unto His brethren, and sings in the midst of the congregation. This, then, is the summons of Jesus, in the knowledge of Jehovah, to the Jews, His brethren (in this we have a portion by faith, He being Son of man) but of Jesus as one with them, bringing that word in, "In the midst of the Church will I sing." It is not then the congregation, nor the great congregation, but the summons instead to the great congregation—the result, perhaps, is a small Remnant, but of that He makes a great nation (born in a day), Jehovah, here owned, being in the midst of it, being so owned, and therefore He says, "To-day if ye will hear his voice." Now Jesus addressed this call practically to the congregation in that day, avowing He knew Jehovah, and that He was His Father, and they hearkened not, not knowing the day of their visitation, but now then He takes up the Remnant thus met, and who must own Him, and puts them in the position of blessing. We may learn much as to the Church also from this—one in glory, but seeing Him now.