A verse by verse commentary on I Chronicles 16 dealing with Ministering Before the Ark and David's Psalm of thanks.

1. 1 CHRONICLES 16 COMMENTARY
EDITED BY GLENN PEASE
Ministering Before the Ark
1 They brought the ark of God and set it inside
the tent that David had pitched for it, and they
presented burnt offerings and fellowship offerings
before God.
BARNES, "The first three verses form part of the narrative commenced at 1Ch_
15:25. Compare 2Sa_6:17-19, where the passage is not torn from its proper context.
GILL 1-3, "So they brought the ark of God,.... What is contained in these three
verses is the same with 2Sa_6:17, see the notes there. See Gill on 2Sa_6:17. See Gill on
2Sa_6:18. See Gill on 2Sa_6:19.
HENRY 1-6, "It was a glorious day when the ark of God was safely lodged in the tent
David had pitched for it. That good man had his heart much upon it, could not sleep
contentedly till it was done, Psa_132:4, Psa_132:5.
I. The circumstances of the ark were now, 1. Better than what they had been. It had
been obscure in a country town, in the fields of the wood; now it was removed to a public
place, to the royal city, where all might resort to it. It had been neglected, as a despised
broken vessel; now it was attended with veneration, and God was enquired of by it. It
had borrowed a room in a private house, which it enjoyed by courtesy; now it had a
habitation of its own entirely to itself, was set in the midst of it, and not crowded into a
corner. Note, Though God's word and ordinances may be clouded and eclipsed for a
time, they shall at length shine out of obscurity. Yet, 2. They were much short of what
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2. was intended in the next reign, when the temple was to be built. This was but a tent, a
poor mean dwelling; yet this was the tabernacle, the temple which David in his psalms
often speaks of with so much affection. David, who pitched a tent for the ark and
continued steadfast to it, did far better than Solomon, who built a temple for it and yet in
his latter end turned his back upon it. The church's poorest times were its purest.
II. Now David was easy in his mind, the ark was fixed, and fixed near him. Now see
how he takes care, 1. That God shall have the glory of it. Two ways he gives him honour
upon this occasion: - (1.) By sacrifices (1Ch_16:1), burnt-offerings in adoration of his
perfections, peace-offerings in acknowledgment of his favours. (2.) By songs: he
appointed Levites to record this story in a song for the benefit of others, or to celebrate it
themselves by thanking and praising the God of Israel, 1Ch_16:4. All our rejoicings
must express themselves in thanksgivings to him from whom all our comforts are
received. 2. That the people shall have the joy of it. They shall fare the better for this
day's solemnity; for he gives them all what is worth coming for, not only a royal treat in
honour of the day (1Ch_16:3), in which David showed himself generous to his subjects,
as he had found God gracious to him (those whose hearts are enlarged with holy joy
should show it by being open-handed); but (which is far better) he gives them also a
blessing in the name of the Lord, as a father, as a prophet, 1Ch_16:2. He prayed to God
for them, and commended them to his grace. In the name of the Word of the Lord (so
the Targum), the essential eternal Word, who is Jehovah, and through whom all
blessings come to us.
JAMISON, "1Ch_16:1-6. David’s festival sacrifice and liberality to the people.
K&D 1-3, "The religious festival, and the arrangement of the sacred service before
the ark of the covenant in the city of David. - This section is not found in 2nd Samuel,
where the Conclusion of this whole description (1Ch_16:43, Chron.) follows immediately
upon the feasting of the people by the king, 1Ch_16:19 and 1Ch_16:20.
BENSON, "1 Chronicles 16:1-3. So they brought back the ark of God — For these
three verses, see notes on 2 Samuel 6:17-19. A flagon of wine — A draught of
wine. — Hiller and Waterland.
COFFMAN, "These verses actually belong to the record of bringing the ark into
Jerusalem in the previous chapter. "They make it clear that the sacrifices were
presented by the whole community of Israel with the Levitical priests performing
their proper functions. David appears here, not as a priest, but as the king who
supervised the proper activities of worship."[1]
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3. TRAPP, "1 Chronicles 16:1 So they brought the ark of God, and set it in the midst
of the tent that David had pitched for it: and they offered burnt sacrifices and peace
offerings before God.
Ver. l. And they offered burnt sacrifices and peace offerings] Those pointed them to
Christ, freeing them from their sins, both from the crime and from the curse: these
taught them thankfulness for Christ, and all benefits in and by him.
TRAPP, "1 Chronicles 16:2 And when David had made an end of offering the burnt
offerings and the peace offerings, he blessed the people in the name of the LORD.
Ver. 2. In the name of the Lord,] i.e., From Jehovah, the fountain and bestower of
all good. Or, By the name of the Lord; i.e., by naming the Lord, the proper object of
prayers and praises.
ELLICOTT, "(1) So they brought the ark of God.—1 Chronicles 16:1-3 are wrongly
separated from the concluding verses of 1 Chronicles 15. The narrative is still
parallel to 2 Sam. (2 Samuel 17-19 a). The differences are unimportant.
God.—Samuel, Jehovah.
And set it.—Samuel adds, “in its place.”
And they offered burnt sacrifices.—Samuel, “and David offered [a different word]
burnt sacrifices before Jehovah.” Our narrative takes care to make it clear that the
priests and Levites ministered in the sacrifices.
PULPIT, "1 Chronicles 16:1-3
These three verses rather belong to the close of the last chapter, and they carry on
the parallel of 2 Samuel 6:1-23. in its 2 Samuel 6:17-19.
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4. 1 Chronicles 16:1
In the midst of the tent that David had pitched for it. So 1 Chronicles 15:1 distinctly
states that David had "pitched a tent" for the ark, and evidently to be ready for its
arrival. On the other hand, there is no mention of any such tent having been got in
readiness in 1 Chronicles 13:1-14. or in 2 Samuel 6:1-11, which give the account of
the attempt that disastrously failed. The expressions which are there used would
rather lead to the conclusion that David's intention was to take the sacred structure
into his own home (2 Samuel 6:9, 2 Samuel 6:10; 1 Chronicles 13:12, 1 Chronicles
13:13), for a while, at all events. The ‫ל‬ֶ‫ה‬ֹ‫א‬ (tent) of the original designates, when
Intended strictly, a haircloth covering, resting on poles or planks (Exodus 26:7,
Exodus 26:11; Exodus 36:14, Exodus 36:19). The first occasion of the use of the
word is found in Genesis 4:20. The ‫ָח‬‫כּ‬ֻ‫ס‬ (booth) was made of leaves and branches
interwoven (Le 23:34, 40; 42; Deuteronomy 16:13). The ‫ן‬ָ‫כּ‬ ְ‫שׁ‬ ִ‫מ‬ (tabernacle) was the
dwelling-place or pavilion, which owned to the ten inner curtains as well as the
outer covering and the framework (Exodus 25:9; Exodus 26:1, Exodus 15-26:12 ,
etc.; Exodus 39:32; Exodus 40:2, Exodus 40:29). The first occurrence of this word is
in the first of these last-quoted references. Burnt sacrifices and peace offerings. The
identical words of 2 Samuel 6:17, 2 Samuel 6:18, where the Authorized Version
translates "burnt offerings and peace offerings." These were the two great
sacrifices—the former speaking of atonement (Le 2 Samuel 1:3-9, etc.), the latter of
reconciliation effected and the enjoyment of peace (Le 2 Samuel 3:1-5, etc.). Neither
here nor in the parallel place is any mention made of the altar upon which these
sacrifices were offered.
PARKER, " David"s Thanksgiving
1 Chronicles 16
THROUGHOUT the Old Testament we are continually reminded of the conjunction
of the Old and the New. This conjunction is set forth most distinctly in this verse.
The ark of God represented that which was historical, and the tent which David had
pitched for it represented the work of the current day. David did not make the ark;
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5. he only made the tent which it glorified. This indeed is all that we can do for any of
the great revelations of God at this late period of history. We receive the Bible, we
do not invent it or Revelation -edit it; it is ours, however, to build a tent for its
reception; that is to say, a sanctuary or a church in which it is to be publicly read to
the people. We made the church, we did not make the Bible. We must be careful,
therefore, how we interfere with that which we did not create. We are at liberty to
reconstruct our churches, but no man may add to the Word of Life or take away
one line from its sacred integrity. It is not humbling to us that we have to receive
some gifts and simply conserve them. The greatness of the gift destroys the
possibility of humiliation. Where the gift is small, and unworthy of our progressive
nature, there may indeed be some degree of humiliation connected with its
continuance; but where the gift Isaiah , so to say, of the very nature of God himself,
his highest thoughts, his supreme concern, then the custody of such a gift invests the
custodian with eternal honour. The danger is lest we should merge the quality of the
one possession with the quality of the other, thus imagining that the ark is only upon
a level with the tent, or that the tent is of equal value with the ark itself. When will
men learn to distinguish between things that differ and between things of relative
importance in the kingdom of Christ? The ark consecrated whatever building it
entered into, and so the Bible consecrates every edifice in which it is reverently read.
"Our earthly house of this tabernacle" is a phrase which relates to all institutions
and ceremonies of intermediate or secondary value, and all such institutions and
ceremonies are to be regarded as subservient to the revelation of the ark of God, or
in our case the revelation of the cross of Christ, which takes the place of the ancient
ark, as representing the conjunction of law and mercy in the atonement made for sin
by the Son of God. David "pitched" the tent, but he only "brought the ark;"
David"s solicitude for holy things was none the less that he did not create or build
the ark itself: he did what lay within his power with a cheerful heart and an
industrious hand, and therein lay all the honour of his useful ministry. One thing
more however was done, namely, the offering of burnt sacrifices and peace offerings
before God. Such sacrifices and offerings derived the whole of their value from the
presence of the ark. In this respect the ark performed the office of mediation. So in
the Christian Church to-day all offerings, sacrifices, and acts of adoration, are
utterly valueless except as they are offered at the cross and sanctified by the
spiritual meaning of Christ"s offering.
"And when David had made an end of offering the burnt offerings and the peace
offerings, he blessed the people in the name of the Lord. And he dealt to every one of
Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh,
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6. and a flagon of wine" ( 1 Chronicles 16:2-3).
Here again is a service having a distinctly twofold relation,—the one upward
towards God, and the other downward towards the people. David could not have
blessed the people if he had not first offered the burnt offerings and the peace
offerings commanded by the law. What is this whole office but another way of
stating the two cardinal commandments—Thou shalt love the Lord thy God with all
thy heart, and thy neighbour as thyself? David"s first and long lingering look was
towards God, in his majesty and holiness and condescension: then, having, so to say,
identified himself with the living God, David turned towards the people and
pronounced a priestly benediction upon them. The people were blessed in the name
of the Lord; that is to say, the benediction was intensely religious; humanity was
baptised in the divine name, and glorified by that name, and united indissolubly in
that name. Looked at amongst themselves men appear to be separated and
dissociated one from another, each having his individual characteristic and each
asserting his personal claim. The human race is thus an endless series of jealous and
angry rivalries. Something is needed to bring the whole into vital relations part with
part, and that something is "the name of the Lord." This was the designation given
to the uniting force in the old dispensation; in the Christian economy the uniting
energy is found in the Son of man. Apart from the mediation and rule of Jesus
Christ men must live in perpetual conflict, misunderstanding one another, and
urging upon one another unrighteous and unreasonable claims. The reconciliation
of all human interests is in the Son of God. Where Jesus Christ reigns in the heart
every concession is made to his authority; men ask one another what Christ would
have them do, and they concur in sweet consent to seek his will and to abide by it,
knowing that however much personal relations may be changed as to attitude and
value, in the end it will be shown that Jesus Christ knew what was in Prayer of
Manasseh , and knew also what was best for every man to be and to do. Even if this
were only a sentimental energy, it is full of beneficence in reference to all human
relations: it checks ambition, it subdues selfishness, it enables the man to magnify
the virtues of others, and it creates in the soul that sweet courtesy and brotherhood
without which trustful and helpful life is impossible.
Not only did David bless the people in the name of the Lord, but dealt to every one
of Israel, both man and woman, some outward and visible sign of goodwill and
fellowship; he dealt to every one a loaf of bread—a round cake—a good piece of
flesh, and a flagon of wine,—rather, a raisin-cake, or mass of dried grapes. Soul and
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7. body are cared for in the Church. However high the enthusiasm, however ecstatic
the joy, Jesus Christ never neglected what was practically needful in the case of
every man. This is what the Church should do at all times. Its worship should be
supreme, a very rapture of gladness; then it should be a benediction pronounced
upon the people; and then it should be a gift of what is needful for the body as well
as for the soul. All the wants of men should be supplied in the Church and by the
Church. We are too much afraid of the word "secular" when we speak of religious
relations and fellowships. We say that bread and flesh and wine belong to the
market and not to the sanctuary. In a very narrow sense that may be true, but in the
widest sense the Church should be the inclusive institution. It would seem that this
principle was recognised by Jesus Christ when he said, "Seek ye first the kingdom
of God and his righteousness, and all these things"—bread and flesh and wine—
"shall be added unto you." All the tenderest memories of the heart should cluster
around the Church. Men should be able to say, It was at the Church I found
reconciliation with God, peace with my fellow-men, a blessing fitted for the heart in
all its faculties and aspirations, contentment of mind—all blessings indeed for the
body, all healthy and helpful enjoyments and recreations needed for the relaxation
of the mind, and the retuning of its powers to resume the higher music of life. When
did Jesus Christ ever send any one away from the Church to get a want supplied by
some other minister? He had everything in his own hand, and he opened that hand
without stint or grudging, that the whole hunger of mankind might be satisfied.
After appointing certain Levites to minister before the Lord, and to record, and to
thank and praise the Lord God of Israel; after appointing Asaph the chief and
others to follow him in the service of music, with psalteries and with harps, with a
sound of cymbals, and with trumpets, David himself delivered a psalm to thank the
Lord, calling upon Asaph and his brethren to set that psalm to music. Viewed as an
ancient song the psalm is full of gracious suggestion. It calls upon the people to "give
thanks unto the Lord." The exercise of gratitude has an ennobling and a purifying
effect upon the heart which practises it. David repeatedly insists upon the offering of
thanks unto the Lord. This is not sentimental religion, it is religion founded upon
reason, and suiting itself to the fitness of things. To receive benefits without
returning thanks for them is to depress the mind from the elevation which is
possible to it, and take away from the mind what may be called its wings, on which
it flies back to the All-giving God, that he may be blessed for the blessings he has
bestowed. David will have this expression of gratitude rendered in song—"Sing unto
him, sing psalms unto him." This is the highest form of worship. Not only judgment,
conscience, will, affection, but imagination and music are pressed into this holy
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8. service. What mouth can speak words of evil after it has been filled with religious
song? Would not the attempt to send forth from the same mouth praise and cursing
convict any man of an irony amounting to falsehood? With which of them should
the mouth be credited, with the praise or with the curse? In which was the real man
expressed? Happy he who can answer that his whole soul is uttered in religious
music and aspiration, and that when any other word escapes his lips it is but an
occasional break or flaw in the steady outgoing and uprising of his soul towards
heaven.
The whole song which David indited was founded upon history—"Give thanks unto
the Lord, make known his deeds among the people," and again, "Remember his
marvellous works that he hath done, his wonders, and the judgments of his mouth."
When men are called upon to praise God from a historical standpoint, their song
may indeed be loud and sweet, for all the facts of history come to suggest the
sentiment and to ennoble the music. The worshippers are not praising a God who is
in the clouds, far off and unseen; he is one whose judgments are in all the earth,
whose proofs of existence and government are to be found in the heart of every man
who takes part in singing his praise. Nor will the psalmist have the covenant
forgotten. When great miracles and wonders are wrought in the sight of all the
people, he traces these tokens back to the covenant which God made, and the word
which he commanded to a thousand generations. Nothing occurs in the history of
providence which surprises the psalmist in such a degree as to suspend his
recollection of the ancient covenant. Whatever occurs, occurs as a comment upon
the divine word. Nowhere does he say that anything new has been spoken, but
everywhere he shows that some new illustration is being constantly given of the
strength and goodness of the covenant of God. Hear how he speaks—"Be ye mindful
always of his covenant; the word which he commanded to a thousand generations;
even of the covenant which he made with Abraham, and of his oath unto Isaac; and
hath confirmed the same to Jacob for a law, and to Israel for an everlasting
covenant." Thus, what we found in the first verse is repeated in the psalm. In the
highest music true and simple history is never forgotten; whatever flowers of poetry
or song may blossom in the psalmist"s garden, he always finds underneath them the
solid rocks of divine covenant and providence. He is not forgetful of the fact that
there were times when the covenant seemed to be set aside, and when God"s people
were in a state of chaos, and were almost at the mercy of those who despised
them—"When they went from nation to nation, and from one kingdom to another
people; he suffered no man to do them wrong: yea, he reproved kings for their
sakes, saying, Touch not mine anointed, and do my prophets no harm." Through all
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9. the undulation of circumstances there ran the unchangeable line of promise. We are
not to look at our circumstances and suppose that the divine purpose is as mutable
as themselves, always coming, always going, often disappointing the heart, and
throwing down the pride of man into confusion and shame. In life we find what we
have found in the first verse of this chapter—a conjunction of the divine and the
human, the immutable and the changeable, the covenantal and the circumstantial.
What is it that has changed? In no case is the change to be found in the covenant of
God, but always in the conduct of the people and their outward relations to one
another, and to the peoples round about. Wherever good men wander they are still
God"s anointed, and are still reckoned among his prophets; though they be
homeless wanderers in the desert, they do not lose their divine election, or any of the
honour which that election implies; though the Son of man had not where to lay his
head, he was still the Son of man. When we turn away our eyes from our
circumstances to the divine covenant we shall find rest and peace,—yea, a double
assurance, an infinite comfort and security. We do not trust for our illumination to
lights which men have kindled, but to those luminous orbs which lie beyond the
touch of the hands of men. "My help cometh from the Lord, which made heaven
and earth: he will not suffer thy foot to be moved." So great was the religious joy of
David, that he would have all nations and kindreds and peoples and tongues unite in
the psalm of adoration. Even for this universal praise he assigns a reason, that
reason being the greatness of the Lord. David does not call the people to worship
One whose greatness was unattested, but to worship him who reigns over all the
earth, a gracious Sovereign, a loving Father, whose mercy endureth for ever. It is
indeed this word that gives the song all its nobleness and value—" his mercy
endureth for ever." All men may not be able to appreciate power or glory, but who
cannot respond to the appeal of mercy, compassion, pity; love? The answer of the
people showed that there was something in the song which touched every
instinct—"And all the people said Amen, and praised the Lord." Some songs at
once establish their claim to universal confidence. They come to us as if we had
heard them in some other world; they have not to make their way into our affection
and regard, instantly they attach themselves to the memory and awaken within us
all our noblest powers; we feel indeed as if we must take part in them, as if to
withhold our voices from the utterance of such songs were to deny the heart some
gracious and inviolable right. Herein lies the great appeal of Jesus Christ. His gospel
is not a lesson to be learned in a foreign tongue, a doctrine to be represented by
dreams which are strange to our minds and to our senses; it is rather a gospel which
needs only to be spoken in order to find its echo throughout our whole nature: it is
the gospel we need; it is the very word we have been waiting for; it fulfils our
expectation; it fills the heart to overflow.
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10. Now the song is ended, the work of detailed religion began. David "left before the
ark of the covenant of the Lord Asaph and his brethren, to minister before the ark
continually, as every day"s work required" ( 1 Chronicles 16:37). So it is in our own
religious life. There are days of high festival and thrilling Song of Solomon , when
the whole life seems to be given up to the joy of music; then there comes the time
when we must descend from rapture to daily toil, to detailed and critical service, to
all the minor industries which are at once a test of character and a blessing to those
who are interested in their discharge. Every day has its work. We must see to it that
there are no arrears in our Christian service. He who leaves over from one day to
another what he ought to have done on the first will find his life crowded and
confused. Discipline is the very soul of religion. We do not grow in grace by fits and
starts, by doing two days" work in one, or by showing our great skill and energy in
the discharge of arrears; we grow little by little, line by line, almost imperceptibly,
and only at the end do we see how minute has been the process, how detailed the
whole exercise through which the mind has passed. David himself had his detailed
work to attend to; we read in the forty-third verse, "David returned to bless his
house." We cannot always live in public; it is true that we have tent-work to do,
temple-work, sanctuary-work, great public and philanthropic appeals to respond to,
but when all that which is external or public has been done, every man must bless
his own home, make his own children glad, make his own hearthstone as bright as
he possibly can, and fill his own house with music and gladness. The danger of the
day probably is that men may live too much in public; that they may care more for
the platform than for the hearthstone, and be rather anxious to take part in the loud
trumpeting of the sanctuary than in the quiet and loving household. This ought ye to
have done, and not to have left the other undone. We are not called upon to give up
either the public or the private, but to find a way of uniting them, and making the
one balance the other in discipline, in service, and in gladness.
GUZIK, "A. The ark is brought into the prepared tent.
1. (1 Chronicles 16:1-3) David gives the assembly a feast.
So they brought the ark of God, and set it in the midst of the tabernacle that David
had erected for it. Then they offered burnt offerings and peace offerings before
10

11. God. And when David had finished offering the burnt offerings and the peace
offerings, he blessed the people in the name of the LORD. Then he distributed to
everyone of Israel, both man and woman, to everyone a loaf of bread, a piece of
meat, and a cake of raisins.
a. They brought the ark of God, and set it in the midst of the tabernacle: After many
years - since the ark was lost in battle - the ark is returned to the center of Israel’s
national consciousness. The emblem of God’s presence and glory was set at its
proper place in Israel.
b. When David had finished offering burnt offerings and peace offerings: The burnt
offerings spoke of consecration. The peace offerings spoke of fellowship. This was a
day of great consecration and fellowship with God. It was also a great barbeque and
meal for all the people.
i. These sacrifices were an important part of the ceremony, neglected in the first
attempt to bring the ark of the covenant to Jerusalem. “These pointed them to
Christ, freeing them from their sins, both from the crime and from the curse; these
taught them thankfulness for Christ, and all benefits in and by him.” (Trapp)
ii. “The second item of food (known only here and in 2 Samuel 6:19) was either a
cake of dates or a ‘portion of meat’ (REB, NEB, NSRV cf. GNB, AV) - if the latter is
correct, it was an especially generous act since meat rarely appeared on domestic
menus in ancient Israel.” (Selman)
iii. “Most flesh from the peace offerings was eaten by the people themselves, sitting
down, as it were, as guests of God’s table, in a meal celebrating the restoration of
their peace with him.” (Payne)
GUZIK, "2. (1 Chronicles 16:4-6) Worship leaders are appointed to lead the
congregation.
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12. And he appointed some of the Levites to minister before the ark of the LORD, to
commemorate, to thank, and to praise the LORD God of Israel: Asaph the chief,
and next to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab,
Benaiah, and Obed-Edom: Jeiel with stringed instruments and harps, but Asaph
made music with cymbals; Benaiah and Jahaziel the priests regularly blew the
trumpets before the ark of the covenant of God.
a. And he appointed some of the Levites to minister before the ark: At the end of
this spectacular day of celebration, David established an enduring institution of
worship and commemoration at the ark of the covenant. It wasn’t to be a one-day
high, but an ongoing ministry unto God.
i. “David’s appointment then of Levites to minister in music and praise to God
marks a significant advance in the history of Israel’s worship. His previous
arrangements for music had been devised for just one occasion; but now a
continuing service is envisioned.” (Payne)
b. He appointed some of the Levites . . . to commemorate: In the Levitical
appointments for that day and beyond, David selected some Levites to focus on
commemorating what great things God had done. Simply remembering God’s great
works is an important and often neglected part of the Christian life. Spurgeon (in
his sermon The Recorders) noted several ways that we can help ourselves remember
the great things of God:
· Make an actual record of what God has done, keeping a written journal.
· Be sure to praise God thoroughly at the time you receive His goodness.
· Set apart time for meditation on the good things God has done.
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13. · Talk about His mercy often to other people.
· Use everything around you as reminders to the goodness of God.
c. Asaph the chief: This indicates that David though the Levites had appointed
Heman as the leader of worship (1 Chronicles 15:17), at this time David elevated
Asaph to this position.
i. “No reason is given, though Asaph did represent the senior Levitcal clan of
Gershon (1 Chronicles 6:39-43). Personal ability may also have been a contributing
factor, for Asaph and his descendants are listed as composers for twelve of the
inspired Old Testament psalms.” (Payne)
2 After David had finished sacrificing the burnt
offerings and fellowship offerings, he blessed the
people in the name of the Lord.
CLARKE, "He blessed the people - “He blessed the people in the name of the
Word of the Lord.” - T.
JAMISON, "he blessed the people in the name of the Lord — The king
commended their zeal, supplicated the divine blessing upon them, and ordered the
remains of the thank offerings which had been profusely sacrificed during the
procession, to be distributed in certain proportions to every individual, that the
ceremonial might terminate with appropriate festivities (Deu_12:7).
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14. ELLICOTT, " (2) The burnt offerings.—Heb., the burnt offering, as if one great
holocaust were meant. This verse is identical with 2 Samuel 6:18, only omitting
Sabaoth at the end, a Divine title which was perhaps obsolete in the chronicler’s
day.
He blessed the people in the name of the Lord.—Comp. Numbers 6:22-27; 1 Kings
8:14; 1 Kings 8:55; Deuteronomy 33:1.
PULPIT, "He blessed the people in the name of the Lord; i.e. reverently in the Name
of the Lord, and as vividly conscious of being in his presence, he pronounces
blessings upon the people, and by short ejaculatory prayer and holy wish further
begs for them those blessings which God only can give. In the time of David and
Solomon (1 Kings 8:14) the king realized far more closely the idea of the paternal
relation to the people than had ever been since the time of the patriarchs of the elder
days.
3 Then he gave a loaf of bread, a cake of dates and
a cake of raisins to each Israelite man and woman.
CLARKE, "To every one a loaf of bread - A whole cake. A good piece of flesh;
“the sixth part of an ox, and the sixth part of a hin of wine.” - T. See 2Sa_6:18-20; see
Jarchi also.
JAMISON, "flagon of wine — The two latter words are a supplement by our
translators, and the former is, in other versions, rendered not a “flagon,” but a “cake,” a
confection, as the Septuagint renders it, made of flour and honey.
14

15. TRAPP, "1 Chronicles 16:3 And he dealt to every one of Israel, both man and
woman, to every one a loaf of bread, and a good piece of flesh, and a flagon [of
wine].
Ver. 3. And he dealt to every one of Israel.] Clemency and liberality are kingly
virtues. See 2 Samuel 6:19.
A good piece of flesh.] Of roast beef, as some gather from the notation of the word
here used.
ELLICOTT, " (3) To every one . . .—Literally, to every man of Israel from man
unto woman. Samuel has, “to all the people, to all the multitude of Israel, from
man,” &c.
A loaf (kikkar).—A round cake (1 Samuel 2:36). The parallel in Samuel has a less
common word (hallath), meaning a sacrificial cake punctured all over. (Comp.
Exodus 29:23.)
A good piece of flesh.—A single Hebrew term, found only here and in Samuel
(’eshpâr). It seems to mean “a portion,” i.e., of the victims slain for the “peace
offerings.” (The “burnt offerings” were wholly consumed on the altar.) Syriac, “a
portion.” Arabic, “a slice of flesh.” Others interpret, “a measure of wine.”
A flagon of wine.—Rather, a raisin-cake—i.e., a mass of dried grapes (Hosea 3:1);
Isaiah 16:7, “raisin-cakes of Kir-hareseth.”
PULPIT, "Each little clause of this verse is replete with interest. The royal giver,
who now dealt to every one of Israel, was, after all, but a channel; yes, and only one
channel, through which the fulness and the bounty of the royal Giver of every good
and perfect gift, of all good whatsoever, of all things necessary to life and godliness,
are supplied to every one of his creature-subjects. But it is highest honour, as
servant and instrument alone, to figure forth him in any way. The second little
clause tells us either that women took a recognized place on occasion of this joyous
festival, or that the hospitality of such an occasion did not forget them and their
homes. And the following three little clauses require closer examination. The word
here translated "loaf" in the expression loaf of bread is ‫כַּר‬ ִ‫,כּ‬ for which in this sense
we may turn to Exodus 29:23 ; 8:5; 1 Samuel 2:36; 1 Samuel 10:3; Proverbs 6:26;
Jeremiah 37:21. The corresponding word, however, in the parallel place is ‫ַח‬‫ל‬ַ‫ח‬ (for
which see Exodus 29:2, Exodus 29:23; Le Exodus 2:4; Exodus 7:12, Exodus 7:13;
15

16. Exodus 8:26; Exodus 24:5; Numbers 6:15, Numbers 6:19; Numbers 15:20). The
essential meaning of the former word is a circle, hence applied to the cake because
of its shape, and of the latter word perforation, hence applied to the cake because it
was perforated. A good piece of flesh. This is the Authorized Version rendering of
‫ר‬ָ‫פּ‬ ְ‫שׁ‬ ֶ‫,א‬ which occurs only in the parallel place and here. The Vulgate translates
assatura bubulae carnis; the Septuagint, ἐσχαρίτη . The imagined derivation of the
word from ‫ר‬ָ‫פּ‬ (ox) and ‫שׁ‬ ֵ‫א‬ (fire), or from ‫ד‬ַ‫פ‬ ָ‫שׁ‬ (to burn), seems to be what has led to
these translations, helped, perhaps, by the apparent convenience of adapting meat
from the sacrifice to the bread. But Gesenius, Rodiger, Keil, and others prefer the
derivation ‫ר‬ַ‫פ‬ ָ‫שׁ‬ (to measure), and they would render "a measure" of wine. And a
flagon. This is the Authorized Version rendering of the original ‫ה‬ ָ‫ישׁ‬ ִ‫שׁ‬ֲ‫,א‬ found in the
parallel place as well as here, and also in the only other places (two in number, and
in the plural) where it occurs (Song of Solomon 2:5 ; Hosea 3:1). But there is no
doubt, or but little, that the rendering should rather be "dried, pressed cakes of
raisins or grapes." It is then to be derived from the root ‫שׁ‬ ַ‫שׁ‬ ָ‫א‬ (to press). The
substantive has both masculine and feminine form in plural. The Vulgate translates
similam frixam oleo, which means a "baked cake of flour and oil;" and the
Septuagint, λάγανον ἀπὸ τηγάνου in the parallel places. But here the Septuagint
reads ἄρτον ἐ͂να ἀρτοκοπικὸν καὶ ἀμορίτην as the whole account of the loaf, the
good piece of flesh, and the flagon.
BI, "And He dealt to every one of Israel, both man and woman.
Individuality
I. The great event itself does not absorb all. We can easily understand how the bringing
of the ark to Jerusalem would have absorbed all minor considerations, but it does not.
Israel is not generalised into simply the male heads of the families; the bread and flesh
are distributed to “both man and woman.” God was being glorified, and simultaneously
the people blessed. Diffusion is what God delights in; He connects the blessing of many
with His own glory.
II. There was a special provision here for personal enjoyment. The placing of the ark in
its tent of rest was not to be a mere historical fact, involving no personal enjoyments. It
is not in bare abstractions that God delights, but in their bearing upon individuals.
Perhaps one reason why the future glory of Christ is so unsubstantial to many, and
operates so little on their feelings, and raises so few thoughts of joyousness in them, is
the fact that they see so little of its bearing upon themselves. The beams of this glory are
to light up every individual; every believer has actually a personal interest in them. Each
man has his own independent existence with its longings and aspirations, and no
generality will satisfy them. He must have for his own very self. This is not selfishness; it
is a law grounded on the very constitution of our nature. No future lies before God’s
people in which God Himself absorbs everything. He will pervade all, which is a very
different thing.
16

17. III. We are struck with the distinct individuality of each. We cannot be too particular in
preserving our individuality. It is the foundation of our responsibility, of His closest
dealings with us, of all our capacity for happiness or sorrow in the time to come. Every
man is to give account of himself to God; every man is to receive according to his works.
IV. The consciousness of individual life is the foundation of individual effort. Let us be
encouraged, then, to have individual expectations. Let us link ourselves individually with
the great events of God. Both man and woman triumphed in the bringing up of the ark;
and both had the portion of bread and flesh and wine. (P. B. Power, M. A.)
4 He appointed some of the Levites to minister
before the ark of the Lord, to extol,[a] thank, and
praise the Lord, the God of Israel:
BARNES, "This passage is interposed by the writer of Chronicles between two
sentences of the parallel passage in Samuel. It contains a detailed account of the service
which David instituted at this time, a service out of which grew the more elaborate
service of the temple. The language of much of the passage is remarkably archaic, and
there can be no reasonable doubt that it is in the main an extract from a record of the
time of David.
GILL, "And he appointed certain of the Levites to minister before the ark of
the Lord,.... By singing the praises of God:
and to record; or bring to remembrance; to commemorate in a song the great and
good things God had done for Israel as a people:
and to thank and praise the Lord God of Israel; for all his benefits, and the
blessings of his goodness bestowed on them.
JAMISON 4-6, "he appointed certain of the Levites to minister before the
ark of the Lord — No sooner was the ark deposited in its tent than the Levites, who
were to officiate in the choirs before it, entered upon their duties. A select number of the
musicians were chosen for the service from the list (1Ch_15:19-21) of those who had
taken a prominent part in the recent procession. The same arrangement was to be
17

18. observed in their duties, now that the ark again was stationary; Asaph, with his
associates, composing the first or principal company, played with cymbals; Zechariah
and his colleagues, with whom were conjoined Jeiel and Obed-edom, forming the second
company, used harps and similar instruments.
K&D 4-6, "When the solemnity of the transfer of the ark, the sacrificial meal, and the
dismissal of the people with a blessing, and a distribution of food, were ended, David set
in order the service of the Levites in the holy tent on Zion. He appointed before the ark,
from among the Levites, servants to praise and celebrate God, i.e., singers and players to
sing psalms as a part of the regular worship. ‫יר‬ ִ‫כּ‬ְ‫ז‬ ַ‫ה‬ ְ‫,ל‬ literally, “in order to bring into
remembrance,” is not to praise in general, but is to be interpreted according to the
‫יר‬ ִ‫כּ‬ְ‫ז‬ ַ‫ה‬ ְ‫ל‬ in the superscription of Ps 38 and Psa_70:1-5, by which these psalms are
designated as the appointed prayers at the presentation of the Azcarah of the meat-
offering (Lev_2:2). ‫יר‬ ִ‫כּ‬ְ‫ז‬ ַ‫ה‬ accordingly is a denom. from ‫ה‬ ָ‫ר‬ָ‫כּ‬ְ‫ז‬ ַ‫,א‬ to present the Azcarah
(cf. Del. on Psa_38:1), and is in our verse to be understood of the recital of these prayer-
songs with musical accompaniment. ‫ת‬ ‫ד‬ ‫,ה‬ to confess, refers to the psalms in which
invocation and acknowledgment of the name of the Lord predominates, and ‫ל‬ֵ‫לּ‬ ַ‫ה‬ to
those in which praise (Hallelujah) is the prominent feature. In 1Ch_16:5 and 1Ch_16:6
there follow the names of the Levites appointed for this purpose, who have all been
already mentioned in 1Ch_15:19-21 as accompanying the ark in its transmission; but all
who are there spoken of are not included in our list here. Of the chief singers only Asaph
is mentioned, Heman and Ethan being omitted; of the singers and players of the second
rank, only nine; six of the eight nebel-players (1Ch_15:20. ‫ל‬ ֵ‫יא‬ ִ‫ע‬ְ‫י‬ is a transcriber's error
for ‫ל‬ ֵ‫יא‬ִ‫ֲז‬‫ע‬ַ‫י‬, 1Ch_15:18), and only three of the six kinnor-players; while instead of seven
trumpet-blowing priests only two are named, viz., Benaiah, one of those seven, and
Jehaziel, whose name does not occur in 1Ch_15:24.
BENSON, "1 Chronicles 16:4. To record, and to thank and praise the Lord, &c. —
To rehearse and declare unto the people the wonderful works God had done for
Israel, and to give him thanks for them, and to extol his almighty goodness and his
glorious perfections. All our rejoicings should express themselves in thanksgivings
to him from whom all our comforts are received.
COFFMAN, "It is not altogether clear just exactly what some of these appointments
included; but, of course, the persons receiving these appointments and instructions
understood them and carried out their duties as instructed. It is very significant that
David was diligent to set up all of these provisions for establishing on a permanent
18

19. basis the worship of God in Jerusalem.
WHEDON, "4. To record, and to thank and praise — The verb rendered to record
is the same as that in the titles of Psalms 38, 70, where it is rendered to bring to
remembrance. The contents of those psalms are a memorial to God of the penitence,
sufferings, and dangers of a tempted soul. So, along with thanksgiving and praise,
the Levites were also to memorialize Jehovah of Israel’s needs and sorrows by the
use of such penitential psalms.
TRAPP, "1 Chronicles 16:4 And he appointed [certain] of the Levites to minister
before the ark of the LORD, and to record, and to thank and praise the LORD God
of Israel:
Ver. 4. And to record.] Or, To declare and publish.
And to thank and praise.] God is good, and so is the object of praise. He also doeth
good, and so is the object of thanks.
ELLICOTT, " (4) And he appointed certain of the Levites.—Literally, put, placed
(Genesis 3:12).
To minister.—Literally, ministering—i.e., as ministers. The object of the
appointment is defined by the words which follow: “both to remind, and to thank,
and to praise Jehovah, the God of Israel.” Each verb expresses a distinct kind of
duty in the service of song.
To record is the technical term for chanting the psalms which accompanied the
sacrificial burning of the Azkârâh, that is, the part of the meat offering that was
presented on the altar (Leviticus 2:2). (Comp. the use of the cognate verb in the titles
of Psalms 38, 70)
To thank was to perform psalms of invocation, and confession of benefits received.
To praise was to sing and play hymns of hallelujah such as Psalms 146-150.
These Levites were to minister thus before the Ark in the sacred tent of Mount Zion.
Verses 4-42
19

20. (4-42) THE INSTITUTION OF A MINISTRY FOR THE ARK. THE ODE SUNG
ON THE DAY OF INSTITUTION.
This entire section is peculiar to the Chronicle. 1 Chronicles 16:43 is almost identical
with 2 Samuel 6:19-20. Compared, then, with the older text, this relation of the
chronicler’s looks like a parenthesis interpolated from another source into the
history, as narrated in 2 Samuel 6:12-20.
PULPIT, "To minister; i.e. to officiate, as we should say, in the service before the
ark. The verse seems to describe what should be the essence of that service. It was
threefold—to record, to thank, and to praise the Lord God of Israel. The word here
used for "record" is the Hiph. of ‫ַר‬‫כ‬ָ‫ז‬ (to remember), and is remarked upon by
Gesenius as a title strictly appropriate to the character of the two psalms 38. and 70;
on the head of which it stands, as meaning, "to make others remember" (see also
such passages as Exodus 20:24; 2 Samuel 8:16; 2 Samuel 18:18; 2 Samuel 20:24;
Isaiah 43:26; Isaiah 63:7). The minds of the people were to be refreshed in this
service and in their very psalm of praise (so note in this sense 1 Chronicles 16:8, 1
Chronicles 16:9, 1 Chronicles 16:12, 1 Chronicles 16:21, etc.), by being reminded or
told, so far as the youngest of them might be concerned, of God's marvellous and
merciful deeds for their forefathers of many, many a generation. Then they were to
give intelligent and hearty thanks. And, lastly, they were to offer to approach that
purest form of worship which consists in adoring praise. One might imagine with
what zest they would have accepted, with what fervour they would have added lip
and instrument of music to it—that one verse which needed the revolution yet of
nearly another three thousand years, that it might flow from the devotion or'
Addison.
"When all thy mercies, O my God,
My rising soul surveys,
Transported with the view I'm lost
In wonder, love, and praise."
20

21. BI 4-7, "And to record.
The recorders
These recorders were to take notes of what God had done; they were to be the
chroniclers of the nation, and out of their chronicles they were to compose the psalms
and songs. The original of the word “record” bears another meaning—“to bring to
remembrance.” We gather—
I. That if recorders were appointed, there is some fault in our memory towards the Lord.
1. Memory has been prejudiced by the fall.
2. Memory towards God’s mercy has been very much impaired by neglect.
3. Memory touching God’s mercy is often overloaded with other things. I think
Aristotle used to call memory the stomach of the soul, in which it retains and digests
what it gathers; but men cram it full of everything that it does not want—upon which
the soul cannot feed, and thus they ruin it for remembering the best things.
4. Memory has also suffered from its connection with the other faculties.
(1) Darkened understandings.
(2) Perverted affections.
5. Our memory of God’s goodness is often crushed down by a sense of present pain.
II. That we ought to do all we can to assist our memories towards God.
1. It is a good thing to make an actual record of God’s mercy.
2. Be sure to praise God thoroughly at the time you receive His goodness.
3. Set apart a little time for meditation.
4. Often rehearse His mercy in the ears of others.
5. Use everything about you as a memento.
III. We have all had mercies to remember.
1. Common mercies.
2. Special providence.
3. The long-suffering of God.
IV. That all our memories should tend to make us praise and bless God. Rowland Hill
used to say that worldlings were like the hogs under the oak, which eat the acorns, but
never think of the oak from which they fall, nor lift up their heads to grunt out a
thanksgiving. (C. H. Spurgeon.)
And Jeiel with psalteries and with harps.—
The meaning of song
The meaning of song goes deep. Who is there that in logical words can express the effect
that music has on us? A kind of inarticulate, unfathomable speech, which leads us to the
edge of the infinite, and lets us for moments gaze into that. (T. Carlyle.)
21

22. Musical talent dedicated to God
Jenny Lind believed that her art was the gift of God, and to be dedicated to His service.
“I have always put Him first,” said she, in her last illness. (Church Worker.)
5 Asaph was the chief, and next to him in rank
were Zechariah, then Jaaziel,[b] Shemiramoth,
Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom
and Jeiel. They were to play the lyres and harps,
Asaph was to sound the cymbals,
BARNES, "1Ch_16:5
The occurrence of the name “Jeiel” twice in this list is considered suspicious. Hence,
the first “Jeiel” is thought to be a corrupt reading for “Aziel” 1Ch_15:20, or “Jaaziel”
1Ch_15:18.
CLARKE, "Asaph - See the preceding chapter, 1Ch_15:17 (note), etc.
GILL, "Asaph the chief,.... Of those that were now appointed: otherwise, of the three
principal singers, Heman was the chief, and Asaph next, 1Ch_6:33.
and next to him Zechariah, Jeiel, Shemiramoth, and Jehiel, and Mattithiah,
and Eliab, and Benaiah, and Obededom, and Jeiel, with psalteries, and with
harps; to play upon them before the ark at the same time the psalms and songs were
vocally sung; the above persons are such as are named before, 1Ch_15:18,
but Asaph made a sound with cymbals; he struck and played upon them, see 1Ch_
15:19.
22

23. JAMISON, "Jeiel — the same as Aziel (1Ch_15:20).
K&D, "When the solemnity of the transfer of the ark, the sacrificial meal, and the
dismissal of the people with a blessing, and a distribution of food, were ended, David set
in order the service of the Levites in the holy tent on Zion. He appointed before the ark,
from among the Levites, servants to praise and celebrate God, i.e., singers and players to
sing psalms as a part of the regular worship. ‫יר‬ ִ‫כּ‬ְ‫ז‬ ַ‫ה‬ ְ‫,ל‬ literally, “in order to bring into
remembrance,” is not to praise in general, but is to be interpreted according to the
‫יר‬ ִ‫כּ‬ְ‫ז‬ ַ‫ה‬ ְ‫ל‬ in the superscription of Ps 38 and Psa_70:1-5, by which these psalms are
designated as the appointed prayers at the presentation of the Azcarah of the meat-
offering (Lev_2:2). ‫יר‬ ִ‫כּ‬ְ‫ז‬ ַ‫ה‬ accordingly is a denom. from ‫ה‬ ָ‫ר‬ָ‫כּ‬ְ‫ז‬ ַ‫,א‬ to present the Azcarah
(cf. Del. on Psa_38:1), and is in our verse to be understood of the recital of these prayer-
songs with musical accompaniment. ‫ת‬ ‫ד‬ ‫,ה‬ to confess, refers to the psalms in which
invocation and acknowledgment of the name of the Lord predominates, and ‫ל‬ֵ‫לּ‬ ַ‫ה‬ to
those in which praise (Hallelujah) is the prominent feature. In 1Ch_16:5 and 1Ch_16:6
there follow the names of the Levites appointed for this purpose, who have all been
already mentioned in 1Ch_15:19-21 as accompanying the ark in its transmission; but all
who are there spoken of are not included in our list here. Of the chief singers only Asaph
is mentioned, Heman and Ethan being omitted; of the singers and players of the second
rank, only nine; six of the eight nebel-players (1Ch_15:20. ‫ל‬ ֵ‫יא‬ ִ‫ע‬ְ‫י‬ is a transcriber's error
for ‫ל‬ ֵ‫יא‬ִ‫ֲז‬‫ע‬ַ‫י‬, 1Ch_15:18), and only three of the six kinnor-players; while instead of seven
trumpet-blowing priests only two are named, viz., Benaiah, one of those seven, and
Jehaziel, whose name does not occur in 1Ch_15:24.
TRAPP, "1 Chronicles 16:5 Asaph the chief, and next to him Zechariah, Jeiel, and
Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obededom:
and Jeiel with psalteries and with harps; but Asaph made a sound with cymbals;
Ver. 5. Asaph the chief.] Yet in other places Heman is set before him. [1 Chronicles
6:33; 1 Chronicles 6:39; 1 Chronicles 15:16-17]
ELLICOTT, " (5, 6) The names of the persons appointed—ten Levites and two
priests—all of whom but one, Jahaziel, were in the procession described in 1
Chronicles 15:19-21.
Asaph the chief, and next to him (his second) Zechariah.—See 1 Chronicles 15:18.
23

24. Jeiel.—A scribe’s error for “Jaaziel” (1 Chronicles 15:18).
With psalteries and with harps.—With instruments of harps and lutes (appositive or
defining genitive).
But Asaph made a sound with cymbals.—Literally, and Asaph with cymbals
clanging.
PULPIT, "Obed-edom. No colon should follow this name. And the first time of the
occurrence of the name Jeiel in this verse should probably have shown the Jaaziel of
1 Chronicles 15:18. The contents of this verse put us, then, into possession of this
much, that Asaph presided (1 Chronicles 6:39) at this musical service, and that his
instrument was the cymbals (1 Chronicles 15:19), with which time was kept; that
Zechariah was next to him, and, with eight others formed a band, who played on
psalteries (or lutes) and harps. If we may guide ourselves by verse 20, 21 of the
preceding chapter, three of these—viz. Mattithia, Jeiel, Obed-edom—performed on
the harp, the other six on the psaltery, or lute.
6 and Benaiah and Jahaziel the priests were to
blow the trumpets regularly before the ark of the
covenant of God.
GILL, "Benaiah also and Jahaziel the priests,.... These were appointed to blow
with trumpets continually before the ark of the covenant of the Lord;
morning and evening.
TRAPP, "1 Chronicles 16:6 Benaiah also and Jahaziel the priests with trumpets
24

25. continually before the ark of the covenant of God.
Ver. 6. Continually.] That is, Constantly at set hours.
ELLICOTT, " (6) Jahaziel.—Not mentioned in 1 Chronicles 15, unless he be the
Eliezer of 1 Chronicles 16:24. The number of these musicians is twelve, suggesting
the twelve tribes of Israel.
With trumpets.—Clarions, or straight trumpets.
Continually.—The Hebrew term is a special one, denoting at fixed and regularly
recurring services.
7 That day David first appointed Asaph and his
associates to give praise to the Lord in this
manner:
CLARKE, "David delivered first this psalm - I believe the meaning of this place
to be this: David made the psalm on the occasion above specified; and delivered it to
Asaph, who was the musician, and to his brethren, to be sung by them in honor of what
God had done in behalf of his people.
GILL 7-34, "Then on that day,.... The ark was brought to Zion, and the above
persons appointed to minister before it:
David delivered first this psalm to thank the Lord into the hand of Asaph
and his brethren to be sung by them now, and on every proper occasion; and this
seems to be the first that was delivered to them; afterwards there were many more, as
the titles of the psalms show; the following is composed of part of two others, as they
now stand in the book of Psalms. From hence, to the end of 1Ch_16:22 is the same with
25

26. Psa_105:1, with a little variation, see the notes there; and from thence to the end of 1Ch_
16:33 is Psa_96:1 which see; and 1Ch_16:34 is the same with Psa_106:1, see the notes
there. See Gill on Psa_106:1, Psa_107:1, Psa_105:1, Psa_105:2, Psa_105:3, Psa_105:4,
Psa_105:5, Psa_105:6, Psa_105:7, Psa_105:8, Psa_105:9, Psa_105:10, Psa_105:11,on
Psa_105:12, Psa_105:13, Psa_105:14,on Psa_105:15
HENRY 7-36, "We have here the thanksgiving psalm which David, by the Spirit,
composed, and delivered to the chief musician, to be sung upon occasion of the public
entry the ark made into the tent prepared for it. Some think he appointed this hymn to
be daily used in the temple service, as duly as the day came; whatever other psalms they
sung, they must not omit this. David had penned many psalms before this, some in the
time of his trouble by Saul. This was composed before, but was now first delivered into
the hand of Asaph, for the use of the church. It is gathered out of several psalms (from
the beginning to 1Ch_16:23 is taken from Psa_105:1, etc.; and then 1Ch_16:23 is the
whole 96th psalm, with little variation; 1Ch_16:34 is taken from Psa_136:1 and divers
others; and then the last two verses are taken from the close of Ps. 106), which some
think warrants us to do likewise, and make up hymns out of David's psalms, a part of
one and a part of another put together so as may be most proper to express and excite
the devotion of Christians. These psalms will be best expounded in their proper places (if
the Lord will); here we take them as they are put together, with a design to thank the
Lord (1Ch_16:7), a great duty, to which we need to be excited and in which we need to be
assisted. 1. Let God be glorified in our praises; let his honour be the centre in which all
the lines meet. Let us glorify him by our thanksgivings (Give thanks to the Lord), by our
prayers (Call on his name, 1Ch_16:8), by our songs (Sing psalms unto him), by our
discourse - Talk of all his wondrous works, 1Ch_16:9. Let us glorify him as a great God,
and greatly to be praised (1Ch_16:25), as supreme God (above all gods), as sole God, for
all others are idols, 1Ch_16:26. Let us glorify him as most bright and blessed in himself
(Glory and honour are in his presence, 1Ch_16:27), as creator (The Lord made the
heavens), as the ruler of the whole creation (His judgments are in all the earth, 1Ch_
16:14), and as ours - He is the Lord our God. Thus must we give unto the Lord the glory
due to his name (1Ch_16:28, 1Ch_16:29), and own it, and much more, his due. 2. Let
other be edified and instructed: Make known his deeds among the people (1Ch_16:8),
declare his glory among the heathen (1Ch_16:24), that those who are strangers to him
may be led into acquaintance with him, allegiance to him, and the adoration of him.
Thus must we serve the interests of his kingdom among men, that all the earth may fear
before him, 1Ch_16:30. 3. Let us be ourselves encouraged to triumph and trust in God.
Those that give glory to God's name are allowed to glory in it (1Ch_16:10), to value
themselves upon their relation to God and venture themselves upon his promise to
them. Let the heart of those rejoice that seek the Lord, much more of those that have
found him. Seek him, and his strength, and his face: that is, seek him by the ark of his
strength, in which he manifests himself. 4. Let the everlasting covenant be the great
matter of our joy and praise (1Ch_16:15): Be mindful of his covenant. In the parallel
place it is, He will be ever mindful of it, Psa_105:8. Seeing God never will forget it, we
never must. The covenant is said to be commanded, because God has obliged us to obey
the conditions of it, and because he has both authority to make the promise and ability
to make it good. This covenant was ancient, yet never to be forgotten. It was made with
Abraham, Isaac, and Jacob, who were long since dead (1Ch_16:16-18), yet still sure to
the spiritual seed, and the promises of it pleadable. 5. Let God's former mercies to his
26

27. people of old, to our ancestors and our predecessors in profession, be commemorated by
us now with thankfulness to his praise. Let it be remembered how God protected the
patriarchs in their unsettled condition. When they came strangers to Canaan and were
sojourners in it, when they were few and might easily have been swallowed up, when
they were continually upon the remove and so exposed, when there were many that bore
them ill-will and sought to do them mischief, yet no man was suffered to do them
wrong - not the Canaanites, Philistines, Egyptians. Kings were reproved and plagued for
their sakes. Pharaoh was so, and Abimelech. They were the anointed of the Lord,
sanctified by his grace, sanctified by his glory, and had received the unction of the Spirit.
They were his prophets, instructed in the things of God themselves and commissioned to
instruct others (and prophets are said to be anointed, 1Ki_19:16; Isa_61:1); therefore, if
any touch them, they touch the apple of God's eye; if any harm them, it is at their peril,
1Ch_16:19-22. 6. Let the great salvation of the Lord be especially the subject of our
praises (1Ch_16:23): Show forth from day to day his salvation, that is (says bishop
Patrick), his promised salvation by Christ. We have reason to celebrate that from day to
day; for we daily receive the benefits of it, and it is a subject that can never be exhausted.
7. Let God be praised by a due and constant attendance upon him in the ordinances he
has appointed: Bring an offering, then the fruit of the ground, now the fruit of the lips,
of the heart (Heb_13:15), and worship him in the beauty of holiness, in the holy places
and in a holy manner, 1Ch_16:29. Holiness is the beauty of the Lord, the beauty of all
sanctified souls and all religious performances. 8. Let God's universal monarchy be the
fear and joy of all people. Let us reverence it: Fear before him, all the earth. And let us
rejoice in it: Let the heavens be glad and rejoice, because the Lord reigns, and by his
providence establishes the world, so that, though it be moved, it cannot be removed, nor
the measures broken which Infinite Wisdom has taken in the government of it, 1Ch_
16:30, 1Ch_16:31. 9. Let the prospect of the judgment to come inspire us with an awful
pleasure, Let earth and sea, fields and woods, though in the great day of the Lord they
will all be consumed, yet rejoice that he will come, doth come, to judge the earth, 1Ch_
16:32, 1Ch_16:33. 10. In the midst of our praises we must not forget to pray for the
succour and relief of those saints and servants of God that are in distress (1Ch_16:35):
Save us, gather us, deliver us from the heathen, those of us that are scattered and
oppressed. When we are rejoicing in God's favours to us we must remember our afflicted
brethren, and pray for their salvation and deliverance as our own. We are members one
of another; and therefore when we mean, “Lord, save them,” it is not improper to say,
“Lord, save us.” Lastly, Let us make God the Alpha and Omega of our praises. David
begins with (1Ch_16:8), Give thanks to the Lord; he concludes (1Ch_16:36), Blessed be
the Lord. And whereas in the place whence this doxology is taken (Psa_106:48) it is
added, Let all the people say, Amen, Hallelujah, here we find they did according to that
directory: All the people said, Amen, and praised the Lord. When the Levites had
finished this psalm or prayer and praise, then, and not till then, the people that attended
signified their consent and concurrence by saying, Amen, And so they praised the Lord,
much affected no doubt with this newly instituted way of devotion, which had been
hitherto used in the schools of the prophets only, 1Sa_10:5. And, if this way of praising
God please the Lord better than an ox or a bullock that has horns and hoofs, the humble
shall see it and be glad, Psa_69:31, Psa_69:32.
JAMISON, "1Ch_16:7-43. His psalm of thanksgiving.
27

28. Then on that day David delivered first this psalm — Among the other
preparations for this solemn inauguration, the royal bard had composed a special hymn
for the occasion. Doubtless it had been previously in the hands of Asaph and his
assistants, but it was now publicly committed to them as they entered for the first time
on the performance of their sacred duties. It occupies the greater part of this chapter
(1Ch_16:8-36), and seems to have been compiled from other psalms of David, previously
known to the Israelites, as the whole of it will be found, with very slight variations, in
Psa_96:1-13; Psa_105:1-15; Psa_106:47, Psa_106:48. In the form, however, in which it
is given by the sacred historian, it seems to have been the first psalm given for use in the
tabernacle service. Abounding, as it does, with the liveliest ascriptions of praise to God
for the revelation of His glorious character and the display of His marvelous works and
containing, as it does, so many pointed allusions to the origin, privileges, and peculiar
destiny of the chosen people, it was admirably calculated to animate the devotions and
call forth the gratitude of the assembled multitude.
K&D, "On that day David first committed it to Asaph and his sons to give thanks to
Jahve. ‫ן‬ ַ‫ָת‬‫נ‬ is to be connected with ‫ַד‬‫י‬ ְ‫,בּ‬ which is separated from it by several words, and
denotes to hand over to, here to commit to, to enjoin upon, since that which David
committed to Asaph was the carrying out of a business which he enjoined, not an object
which may be given into the hand. ‫הוּא‬ ַ‫ה‬ ‫ם‬ ‫יּ‬ ַ‫בּ‬ is accented by ‫ז‬ ָ‫.א‬ ‫ֹאשׁ‬ ‫ר‬ ָ‫,בּ‬ “at the
beginning,” “at first,” to bring out the fact that liturgical singing was then first
introduced. ‫יו‬ ָ‫ח‬ ֶ‫,א‬ the brethren of Asaph, are the Levites appointed to the same duty,
whose names are given in 1Ch_16:5, 1Ch_16:6. But in order to give a more exact
description of the ‫יהוה‬ַ‫ל‬ ‫ת‬ ‫ד‬ ‫ה‬ committed to Asaph in vv. 8-36, a song of thanks and
praise is given, which the Levites were to sing as part of the service with instrumental
accompaniment. It is not expressly said that this song was composed by David for this
purpose; but if Asaph with his singers was to perform the service committed to him, he
must have been provided with the songs of praise (psalms) which were necessary for this
purpose; and if David were in any way the founder of the liturgical psalmody, he, as a
richly endowed psalm-singer, would doubtless compose the necessary liturgical psalms.
These considerations render it very probable that the following psalm was a hymn
composed by David for the liturgical song in the public worship. The psalm is as
follows: -
8 Give thanks unto Jahve; preach His name;
Make known His deeds among the peoples:
9 Sing to Him, play to Him;
Meditate upon all His wondrous works.
10 Glory ye in His holy name:
Let the heart of them rejoice that seek the Lord.
11 Seek ye the Lord, and His strength;
Seek His face continually.
12 Remember His wonders which He has done;
His wondrous works, and the judgments of His mouth;
13 O seed of Israel, His servants,
Sons of Jacob, His chosen.
28

29. 14 He, Jahve, is our God;
His judgments go forth over all the earth.
15 Remember eternally His covenant,
The word which He commanded to a thousand generations:
16 Which He made with Abraham,
And His oath to Isaac;
17 And caused it to stand to Jacob for a law,
To Israel as an everlasting covenant;
18 Saying, “To thee I give the land Canaan,
As the heritage meted out to you.”
19 When ye were still a people to be numbered,
Very few, and strangers therein,
20 And they wandered from nation to nation,
From one kingdom to another people,
21 He suffered no man to oppress them,
And reproved kings for their sake:
22 “Touch not mine anointed ones,
And do my prophets no harm.”
23 Sing unto Jahve, all the lands;
Show forth from day to day His salvation.
24 Declare His glory among the heathen,
Among all people His wondrous works.
25 For great is Jahve, and greatly to be praised;
And to be feared is He above all the gods.
26 For all the gods of the people are idols;
And Jahve has made the heavens.
27 Majesty and splendour is before Him;
Strength and joy are in His place.
28 Give unto Jahve, ye kindreds of the people,
Give unto Jahve glory and strength.
29 Give unto Jahve the honour of His name:
Bring an offering, and come before His presence;
Worship the Lord in the holy ornaments.
30 Tremble before Him, all the lands;
Then will the earth stand fast unshaking.
31 Let the heavens be glad, and the earth rejoice;
And they will say among the heathen, Jahve is King.
32 Let the sea roar, and the fulness thereof;
Let the field exult, and all that is thereon.
33 Then shall the trees of the wood rejoice
Before the Lord; for He comes to judge the earth.
34 Give thanks unto Jahve, for He is good;
For His mercy endureth for ever.
35 And say, “Save us, God of our salvation:”
And gather us together, and deliver us from the heathen,
To give thanks to Thy holy name,
To glory in Thy praise.
36 Blessed be Jahve, the God of Israel,
From everlasting to everlasting.
29

30. And all the people said Amen, and praised Jahve.
BENSON, "1 Chronicles 16:7. Then David delivered first this psalm, &c. — Or, as
Houbigant renders it, On that same day David delivered this psalm, that Asaph and
his brethren might praise the Lord by it — That is, on the day in which David
appointed the Levites to sing before God, he gave them the song or hymn which
follows. There is, however, nothing in the Hebrew for psalm. And the translation of
the LXX. is perfectly accurate, save that they have rendered ‫,נתן‬ he gave, by εταξε,
he appointed. It is, Then, in that day David appointed at first ( εν αρχη, in the
beginning) to praise the Lord, by the hand of Asaph and his brethren. The Hebrew
expression, ‫,בראשׁ‬ barosh, at first, or in the beginning, seems to imply that David,
after this, delivered many other psalms successively into their hands to be sung by
them to the praise of God in his public service: see 2 Samuel 23:1 ; 2 Chronicles
29:30. The reader will find some explanatory observations on the following verses,
Psalms 96. and 105., in which they occur with little or no variation, all but the three
last verses of the Psalm.
WHEDON, "7. On that day David delivered first this psalm — This statement
seems clearly to settle the question of the origin of the psalm that follows. A number
of critics, in spite of this statement of the chronicler, maintain that the psalm was
compiled from extracts of psalms already existing and familiar to the Israelites. 1
Chronicles 16:8-22 are found again in Psalms 105:1-15; 1 Chronicles 16:23-33 are
nearly the same as Psalm cxvi; and 1 Chronicles 16:34-36 agree with Psalms 106:1;
Psalms 106:47-48. A number of expressions in this book are more archaic than are
the corresponding ones in the psalms named; and while some differences may seem
to bespeak a greater antiquity for the psalms, they are more than counterbalanced
by the above positive assertion of the chronicler. We therefore, with Keil, regard
this psalm, as it stands in this book, as the original poem, from which the parts of
the several psalms above mentioned were subsequently derived. Our common
English version is so faithful to the Hebrew text as to call for no revision in these
notes, and textual comment will be found at the corresponding passages in the notes
on the psalms.
COFFMAN, "We have, in this one verse, returned to the rendition in the
Authorized Version, as that version seems better to convey the real meaning.
30

31. Barker gave the meaning of this verse as follows:
"On that day did David first commit to the hand of Asaph and his brethren to
render praises to Jehovah; after the following manner and words. The word first
marks the solemn establishment of set public worship in the metropolis."[2]
Payne agreed with this meaning, rendering the first clause here, "David delivered
first this Psalm."[3] He added that, "The following model song (psalm) that David
provided them consists, with slight modifications, of Psalms 105:1-15; Psalms 96,
and Psalms 106:1,47,48. All three Psalms are listed anonymously in the Psalter, but
upon the basis of David's use of them here, it would appear that David was indeed
the author of all three."[4]
COKE, "1 Chronicles 16:7. Then—David delivered first this psalm, &c.— On that
same day David delivered this psalm, that Asaph and his brethren might praise the
Lord by it. Houbigant. See the 96th and 105th Psalms.
TRAPP, "1 Chronicles 16:7 Then on that day David delivered first [this psalm] to
thank the LORD into the hand of Asaph and his brethren.
Ver. 7. David delivered.] David, "the sweet psalmist of Israel." [2 Samuel 23:1]
ELLICOTT, " (7-36) An ode of thanksgiving appropriate to the occasion.
(7) Then on that day David delivered first this psalm.—Rather, On that day then
(viz., after the Ark had been placed in its tent, and the minstrels appointed) David
originally committed the giving of thanks to Jehovah into the hands of Asaph and
his brethren. Thus understood, the verse merely asserts that this was the occasion
when “Asaph and his brethren” were first charged with the duties described in 1
Chronicles 16:4-6. But the words seem really intended to introduce the long ode
which follows, and therefore we should perhaps render, “On that day, then David
gave for the first time into the hands of Asaph and his brethren, for giving thanks to
31

32. Jehovah, Give thanks unto the Lord,’” &c., the whole psalm being regarded as the
object of the verb. It may be that this composite hymn was sung in the time of the
compiler, on the anniversary of the removal of the Ark, which may in after-times
have been commemorated by a special service. Hence it was easy to infer that it was
the ode sung at the original service under David. The words “then” (’âz) and “on
that day” certainly seem to introduce the psalm. (Comp, their use, Exodus 15:1, and
Judges 5:1. Comp. also 2 Chronicles 7:6.)
But the ambiguity of 1 Chronicles 16:7 may be taken along with other
considerations to indicate that this ode does not constitute an original part of the
Chronicles, but has been inserted by a later hand. For (1) the Psalm is clearly a
cento consisting of portions of three others extant in the Psalter, and so loosely
patched together that the seams are quite visible; (2) the Psalter itself does not refer
the three psalms in question to David; if, however, the editors of the Psalter had
read in the Chronicles a clear assertion of Davidic authorship, they would hardly
have left them anonymous; (3) all critics agree that it is not here expressly said that
David composed this ode, and, in fact, its ideas and language betray a later origin
than the Davidic age; and (4) it contains no specific allusion to the occasion for
which it purports to have been written. If no record was preserved of the psalms
actually sung at the festival, it was natural that some editor should attempt to
supply the apparent lacuna from the Psalter.
PULPIT, "The rendering should run, On that day did David first commit to the
hand of Asaph and his brethren to render praises to Jehovah; i.e. after the following
manner and words. The word first marks the solemn establishment of set public
worship in the metropolis.
SIMEON, "Verses 7-15
DAVID’S THANKSGIVING AT THE CARRYING UP OF THE ARK
1 Chronicles 16:7-15. Then on that day David delivered first this psalm to thank the
Lord into the hand of Asaph and his brethren. Give thanks unto the Lord, call upon
his name, make known his deeds among the people. Sing unto him, sing psalms unto
him, talk ye of all his wondrous works. Glory ye in his holy name: let the heart of
32

33. them rejoice that seek the Lord. Seek the Lord and his strength, seek his face
continually. Remember his marvellous works that he hath done, his wonders, and
the judgments of his mouth; O ye seed of Israel his servant, ye children of Jacob, his
chosen ones. He is the Lord our God; his judgments are in all the earth. Be ye
mindful always of his covenant.
IF any one entertain a doubt whether “the ways of religion be ways of pleasantness
and peace,” he needs only look to the history before us, and his doubts will vanish in
an instant. It may be thought indeed, that, because the former attempt of David to
carry up the ark was attended with sorrow, the general effect of God’s service is not
such as has been represented: but it must be remembered, that, on that occasion,
though David meant well, he was criminally negligent respecting the mode of
carrying his purposes into effect; and that God on that account had frowned upon
him [Note: 1 Chronicles 14:10-11. with 15:13.]. But when he was duly observant of
God’s commands respecting the ark, his soul was filled with unutterable joy, to
which he gave vent in the Psalm before us.
This Psalm is taken out of several others. As far as the 21st verse, it occurs in the
105th Psalm; the greater part of the remainder is found in the 96th. It was given by
David for the use of the Church, on occasion of carrying up the ark to Jerusalem. In
the part which we have just read, we behold religion in its full exercise: we see
exhibited in the brightest colours,
I. The general frame of mind that it requires—
We have not now to speak of moral actions, but rather of spiritual affections. We
are to contemplate the Christian now in the dispositions of his mind and the
exercises of his soul towards God. And here we observe,
1. That God should be the supreme object of his regard—
[The worldly man rises no higher than the world: “he minds” and savours nothing
33

34. but what is earthly and carnal [Note: Romans 8:5. Philippians 3:18-19.]. But the
spiritual man “minds the things of the Spirit,” and endeavours to set God, as it
were, always before him. In the Psalm before us, there was evidently but one object
in David’s mind. The world, and all that is in it, was forgotten; and God was “all in
all.” Mark every sentence, or member of a sentence; and this will instantly appear.
And should not this be the general frame and habit of our minds? Undoubtedly it
should. We need not indeed be always occupied in religious exercises; for there are
many other duties to be performed: but we should never for a moment lose the habit
of holy and heavenly affections: a sense of God’s unbounded love and mercy should
be wrought, as it were, into the very constitution and frame of our minds, so that we
should no more cease to feel a supreme regard for him, than a worldly man does for
the things of this world. In a word, his perfections, his word, and his works, should
be ever so present to our mind, as it was to David on this occasion, or to Adam in
paradise — — —]
This, whatever it may be called by ungodly men, is truly rational religion—
[A supreme delight in God is by many deemed enthusiasm: and the religion that
consists in speculation, and theory, and form, is supposed to be exclusively entitled
to the appellation of rational. But, if God be so infinitely glorious, that even angels
themselves are in comparison of him no more than a glow-worm to the sun, he ought
to be proportionably elevated in our hearts: and if the wonders he has wrought for
us are beyond the powers of language to express, or of imagination to conceive, we
should shew our sense of them by thinking of them, and speaking of them, and
living continually under a sense of our obligations to him on account of them. Were
the Jews required to testify their gratitude in this manner for the mercies
vouchsafed to them? How much more should we labour to express our gratitude for
that infinitely greater work of redemption which he has wrought out for us by the
blood of his only dear Son!
Again; if Christ our Saviour be now in heaven, should not our affections be there
[Note: Colossians 3:1-4.]; and “our conversation be there” also [Note: Philippians
3:20.]? I say, that, provided we be not led to neglect our worldly duties, (which are
in no respect incompatible with heavenly affections,) it is not possible to have our
minds too much filled with love to God: on the contrary, the total surrender of all
34

35. our faculties and powers to him is a “reasonable service [Note: Romans 12:1.].”]
But we shall see yet more clearly the excellency of religion, if we consider,
II. The particular duties it enjoins—
St. Paul gives us a short summary of duties, very similar to those that are enjoined
in the text: “Rejoice evermore; pray without ceasing. In every thing give thanks: for
this is the will of God in Christ Jesus concerning you [Note: 1 Thessalonians
5:16-18.].” Thus David exhorts us,
1. To thank the Lord for all his past mercies—
[Were this exhortation addressed to the most miserable and the most abandoned of
the human race, it would be highly reasonable, since the long-suffering which God
has exercised towards him is itself a great salvation [Note: 2 Peter 3:15.]. But it is
addressed to “the children of Israel,” even “the chosen ones” of the Lord: and who
can ever find cause for praise, if they do not? If they fill not the air with their
hosannahs, the very “stones will cry out against them.” Do but reflect on your
unnumbered mercies, especially the gift of God’s only dear Son for you, and the gift
of salvation by him to you. Surely you should sing to him, yea, be singing his praises
from day to day: you should be already anticipating the employment of heaven, and
be singing day and night, “Salvation to God and to the Lamb for ever and ever.”]
2. To pray to him for future blessings—
[The ark, as being the symbol of the Deity, was that before which the prayers of the
high-priest were to be made, and from whence Jehovah was pleased to communicate
his answers. Hence, in our text it is called “his strength.” This ark was a type of
Christ, “in whom dwelleth all the fulness of the Godhead bodily,” and who is the
fountain from whence all spiritual blessings must flow [Note: John 1:16; John
35

36. 14:13-14. with Ephesians 1:22-23.]. To him therefore the Psalmist points, when he
says, “Seek the Lord and his strength, seek his face continually.” There is not any
occasion whereon it is not our duty and our privilege to seek him. Nothing should be
regarded as too small, nothing too great, to ask at his hands. The command is, “In
every thing, by prayer and supplication with thanksgiving, let your requests be
made known unto God.” And the promise for our encouragement is, “Ye shall ask
what ye will, and it shall be done unto you.” O that we could go thus to God
“continually,” as children to their parent! Surely, however “wide we opened our
mouths, he would fill them.”]
3. To glory in him as our God and portion—
[In our text, David observes, “He is the Lord our God:” and elsewhere he says, “O
Lord, thou art my God.” This it is which elevates the soul to the highest state of bliss
that it can enjoy on earth. The man of this world glories not in wealth, or honour,
unless he can call them his. It is the property which we have in them that produces
the feelings of joyous exultation. We should therefore strive to the uttermost to
ascertain this point, that we are interested in the Saviour, and are authorized on
good grounds to say, “My Beloved is mine, and I am his.” As for all other objects of
glorying, we should renounce them all, as incompatible with the Saviour’s honour;
and should determinately say with the Apostle, “God forbid that I should glory, save
in the cross of our Lord Jesus Christ.”]
4. To be always mindful of his covenant—
[The covenant here spoken of, is the covenant made with Abraham, and confirmed
with an oath unto Isaac [Note: ver. 16–18.]. In its literal sense it refers to the land of
Canaan as the inheritance of Abraham’s descendants: but in its mystical import it
refers to all the spiritual seed of Abraham, who are made partakers of an infinitely
nobler inheritance in and through the Lord Jesus Christ. Indeed the other was a
mere shadow: and this is the substance. This was the covenant made with Christ
before the foundation of the world [Note: Galatians 3:17 an Hebrews 6:13-14;
Hebrews 6:17-18. 2 Timothy 1:2.]; “a covenant ordered in all things and sure,” an
everlasting covenant that shall never be annulled. This covenant should be for ever
36

37. in our minds: we should regard it as the one source of all the blessings we enjoy, and
our great security for the continuance of them. This it is that will keep the mind
firm and stable amidst all the difficulties and temptations that we have to
encounter; since the execution and fulfilment of all its provisions depends on the
faithfulness of an unchanging God [Note: Jeremiah 32:40. Malachi 3:6.]. We should
therefore contemplate this covenant, and trust in it, and plead it before God, and
rejoice in an assured hope, that we shall in due time inherit the Kingdom provided
for us “before the foundation of the world [Note: In treating this subject, care
should be taken, as much as possible, to preserve the life and spirit of the text.].”]
To improve this subject, we will add a few words,
1. Of reproof—
[How little is there of such religion as this in the midst of us! The generality know
nothing of it by actual experience — — — and many, of whom we may hope that
they are “God’s chosen ones,” scarcely ever rise higher than to a state of mourning
for their sins, and of trust in God for his mercy. They are occupied so much about
themselves, as almost to forget their God: that is, they do not contemplate as they
ought, his unbounded excellencies, or delight themselves in him as their God and
portion. O let not any of you rest in a state so unprofitable, and destitute of comfort
as this! but seek to attain the full enjoyment of God in this world, as the best
preparation for enjoying him in the world to come.]
2. Of encouragement—
[That which in our text is an exhortation, “Be mindful always of his covenant,” is, in
the Psalm from whence it is taken, a declaration respecting God, that “He hath
remembered his covenant for ever [Note: Psalms 105:8.].” Yes; he has remembered
it, and ever will remember it; nor will he ever suffer one jot or tittle of it to fail. In
that covenant he has made ample provision for all our necessities: so that, if we are
ready to despond, (as if this elevated state of mind could never be attained, nor these
duties ever be performed,) we need only look to that covenant, and all our fears will
37

38. be dispelled. It is, as has been before observed, “ordered in all things, and sure;”
and therefore the weakest shall have grace sufficient for him, and the most timid
find security in the arms of an unchanging God.]
BI 7-22, "Then on that day David delivered first this psalm.
A psalm of thanksgiving
This, a composite psalm, represents a form of service rather than a psalm. The whole of
it, with slight variations, found in Psa_96:1-13; Psa_105:1-15; Psa_106:47-48. It
celebrates redemption as unfolded in the history of Israel, proclaimed to the world, and
triumphant in judgment. This part sets forth.
I. An exhortation to the noblest work—praising God. In three ways, chiefly, is this duty
recommended.
1. In giving thanks to God.
(1) By singing psalms (verse 9).
(2) By social conversation.
(3) By glorying in His name (verse 10).
2. In seeking God.
(1) Earnestly.
(2) Joyfully.
(3) Continually.
3. In commemorating God’s works (verse 12).
II. Motives to influence us in this noblest work.
1. God’s great love.
2. God’s great manifestations of love.
3. God’s great dominion.
4. God’s great claims.
5. God’s vindication of these claims. (J. Wolfendale.)
A memorable day
Let us gather up a few of the lessons which Providence read out to humanity on that day.
I. That religion is a subject in which the leaders of the people should endeavour to
interest the masses.
1. Religion is suited to the common and primary instincts of human nature.
2. Religion provides for the fallen condition of human nature.
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39. II. That religion develops the distinctive characteristics of mankind. Through it “the
thoughts of many hearts are revealed.” In the history of this “day” four states of mind are
developed in relation to the Divine.
1. An enthusiastic interest in the Divine. Such was David’s state.
2. A stolid unconsciousness of the Divine. This was revealed in Uzzah’s conduct. To
him the ark only appeared as a common chest. He was a type of those who engage in
religious services without the religious spirit.
3. A calm confidence in the Divine. This was revealed in the conduct of Obed-edom.
The terrible fate of Uzzah filled David with overwhelming excitement. The people
were panic-stricken. But Obed-edom was calm. He took the ark into his own house
for three months; he stands by a deserted cause.
4. A thoughtless contempt for the Divine. This was developed in Michal (1Ch_
15:29). She is a type of a class who despise religious observances, religious people,
and religious services.
III. That religion is always associated with the cheerful and the generous.
1. Here is music.
2. Here is hospitality. True religion is evermore the parent of true philanthropy.
IV. That religion is the patron of the highest art as well as the inspirer of the holiest
feelings (1Ch_15:16-24). (Homilist.)
1 Chronicles 16:9
Sing psalms unto Him, talk ye of all His wondrous works.
Good conversation
I. The subject here suggested for our commonplace talk: “his wondrous works.” We
ought to talk more about God’s wondrous works.
1. As we find them in Holy Scripture.
2. As we find them in the history of our own country.
3. As we find them in our own individual history.
II. The excellency of this subject is both negative and positive.
1. Negative. Were we to talk more of God’s wondrous works—
(1) We should talk less about our own works.
(2) We should be free from talking of other people’s works.
(3) It would keep us from the ordinary frivolities of conversation.
2. Positive. The habit once acquired of talking more of God’s wondrous works—
(1) Would necessitate stricter habits of observation and of discrimination in
watching the providence of God;
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40. (2) would be very ennobling;
(3) would cause our gratitude to glow and would give an impulse to our entire
life.
III. Let me urge this taking ordinarily and commonly about God’s wondrous works. Not
only will it prevent much evil and do us much good, but it will be the means of doing
much good to others. It will—
1. Impress the sinner.
2. Enlighten the ignorant.
3. Comfort the desponding. (C. H. Spurgeon.)
GUZIK, "B. David’s song of thanksgiving.
1. (1 Chronicles 16:7) The psalm written for the special occasion.
On that day David first delivered this psalm into the hand of Asaph and his brethren, to
thank the LORD:
a. David first delivered this psalm: David was known as sweet psalmist of Israel (2
Samuel 23:1), and he specially wrote the following psalm to thank the LORD on the day
the ark of the covenant was brough to Jerusalem.
i. “The Psalm is found in the Book of Psalms; its first movement (8-22) in Psalms
105:1-15; its second movement (23-33) in Psalms 96:1-13; its third movement (34-36)
consisting of a quotation of the opening and closing sentences of Psalms 106:47-48.”
(Morgan)
ii. “All three of the canonical psalms that he quoted are anonymous, ‘orphan psalms’
(without title) in the Old Testament Psalter; but on the basis of the king’s use of them
here, they should indeed be classed as his.” (Payne)
8
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41. Give praise to the Lord, proclaim his name;
make known among the nations what he has
done.
BARNES, "1Ch_16:8
The Psalm here put before us by the Chronicler, as sung liturgically by Asaph and his
brethren on the day of the ark’s entrance into Jerusalem, accords closely with the
passages in the present Book of Psalms noted in the marg reff.
It is, apparently, a thanksgiving service composed for the occasion out of Psalms
previously existing.
K&D 8-36, "This hymn forms a connected and uniform whole. Beginning with a
summons to praise the Lord, and to seek His face (1Ch_16:8-11), the singer exhorts his
people to remember the wondrous works of the Lord (1Ch_16:12-14), and the covenant
which He made with the patriarchs to give them the land of Canaan (1Ch_16:15-18), and
confirms his exhortation by pointing out how the Lord, in fulfilment of His promise, had
mightily and gloriously defended the patriarchs (1Ch_16:19-22). But all the world also
are to praise Him as the only true and almighty God (1Ch_16:23-27), and all peoples do
homage to Him with sacrificial gifts (1Ch_16:28-30); and that His kingdom may be
acknowledged among the heathen, even inanimate nature will rejoice at His coming to
judgment (1Ch_16:31-33). In conclusion, we have again the summons to
thankfulness,combined with a prayer that God would further vouchsafe salvation; and a
doxology rounds off the whole (1Ch_16:34-36). When we consider the contents of the
whole hymn, it is manifest that it contains nothing which would be at all inconsistent
with the belief that it was composed by David for the above-mentioned religious service.
There is nowhere any reference to the condition of the people in exile, nor yet to the
circumstances after the exile. The subject of the praise to which Israel is summoned is
the covenant which God made with Abraham, and the wonderful way in which the
patriarchs were led. The summons to the heathen to acknowledge Jahve as alone God
and King of the world, and to come before His presence with sacrificial offerings,
together with the thought that Jahve will come to judge the earth, belong to the
Messianic hopes. These had formed themselves upon the foundation of the promises
given to the patriarchs, and the view they had of Jahve as Judge of the heathen, when He
led His people out of Egypt,so early, that even in the song of Moses at the Red Sea (Ex.
15), and the song of the pious Hannah (1Sa_2:1-10), we meet with the first germs of
them; and what we find in David and the prophets after him are only further
development of these.
Yet all the later commentators, with the exception of Hitzig, die Psalmen, ii. S. ix.f.,
judge otherwise as to the origin of this festal hymn. Because the first half of it (1Ch_
16:8-22) recurs in Psa_105:1-15, the second (1Ch_16:23-33) in Psa_96:1-13, and the
41

42. conclusion (1Ch_16:34-36) in Ps.Psa_106:1, Psa_106:47-48, it is concluded that the
author of the Chronicle compounded the hymn from these three psalms, in order to
reproduce the festive songs which were heard after the ark had been brought in, in the
same free way in which the speeches in Thucydides and Livy reproduce what was spoken
at various times. Besides the later commentators, Aug. Koehler (in the Luth. Ztschr.
1867, S. 289ff.) and C. Ehrt (Abfassungszeit und Abschluss des Psalters, Leipz. 1869, S.
41ff.) are of the same opinion. The possibility that our hymn may have arisen in this way
cannot be denied; for such a supposition would be in so far consistent with the character
of the Chronicle, as we find in it speeches which have not been reported verbatim by the
hearers, but are given in substance or in freer outline by the author of our Chronicle, or,
as is more probable, by the author of the original documents made use of by the
chronicler. But this view can only be shown to be correct if it corresponds to the relation
in which our hymn may be ascertained to stand to the three psalms just mentioned.
Besides the face that its different sections are again met with scattered about in different
psalms, the grounds for supposing that our hymn is not an original poem are mainly the
want of connection in the transition from 1Ch_16:22 to v.23, and from 1Ch_16:33 to
v.34; the fact that in v.35 we have a verse referring to the Babylonian exile borrowed
from Ps 106; and that 1Ch_16:36 is even the doxology of the fourth book of Psalms,
taken to be a component part of the psalm. These two latter grounds would be decisive,
if the facts on which they rest were well authenticated. If. 1Ch_16:36 really contained
only the doxology of the fourth book of Psalms-which, like the doxologies of the first,
second, and third books (Ps. 41:14; Psa_72:18-19, and 89:53), was merely formally
connected with the psalm, without being a component part of it-there could be no doubt
that the author of the Chronicle had taken the conclusion of his hymn from our
collection of psalms, as these doxologies only date from the originators of our collection.
But this is not the state of the case. Psa_106:48 does, it is true, occupy in our Psalter the
place of the doxology to the fourth book, but belonged, as Bertheau also acknowledges,
originally to the psalm itself. For not only is it different in form from the doxologies of
the first three books, not having the double ‫ן‬ ֵ‫מ‬ ָ‫א‬ ְ‫ו‬ ‫ן‬ ֵ‫מ‬ ָ‫א‬ with which these books close, but it
concludes with the simple ‫ָהּ‬‫י‬‫לוּ־‬ ְ‫ל‬ ַ‫ה‬ ‫ן‬ ֵ‫מ‬ ָ‫.א‬ If the ‫ן‬ ֵ‫מ‬ ָ‫א‬ ְ‫ו‬ ‫ן‬ ֵ‫מ‬ ָ‫א‬ connected by ‫ו‬ is, in the Old
Testament language, exclusively confined to these doxologies, which thus approach the
language of the liturgical Beracha of the second temple, as Del. Ps. p. 15 rightly remarks,
while in Num_5:22 and Neh_8:6 only ‫ן‬ ֵ‫מ‬ ָ‫א‬ ‫ן‬ ֵ‫מ‬ ָ‫א‬ without copulative w occurs, it is just this
peculiarity of the liturgical Beracha which is wanting, both in the concluding verse of the
106th Psalm and in 1Ch_16:36 of our festal hymn. Moreover, the remainder of the verse
in question - the last clause of it, “And let all the people say Amen, Halleluiah,” - does not
suit the hypothesis that the verse is the doxology appended to the conclusion of the
fourth book by the collector of the Psalms, since, as Hengstenberg in his commentary on
the psalm rightly remarks, “it is inconceivable that the people should join in that which,
as mere closing doxology of a book, would have no religious character;” and “the praise
in the conclusion of the psalm beautifully coincides with its commencement, and the
Halleluiah of the end is shown to be an original part of the psalm by its correspondence
with the beginning.”
(Note: Bertheau also rightly says: “If in Ps 72 (as also in Ps 89 and 91) the author
of the doxology himself says Amen, while in Psa_106:48 the saying of the Amen is
committed to the people, this difference can only arise from the face that Ps 106
originally concluded with the exhortation to say Amen.” Hitzig speaks with still more
decision, die Pss. (1865), ii. S. x.: “If (in Ps 106) Psa_106:47 is the conclusion, a
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