They brought in God’s ark, and set it in the middle of the tent that David had pitched for it; and they offered burnt offerings and peace offerings before God.
Parallel Translations
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They brought in God’s ark, and set it in the middle of the tent that David had pitched for it; and they offered burnt offerings and peace offerings before God.
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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.
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And they brought in the ark of God, and set it in the midst of the tent that David had pitched for it, and they offered burnt-offerings and peace-offerings before God.
Cross-references (8)
Passages linked to 1 Chronicles 16:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Chronicles 15:1 David made himself houses in David’s city; and he prepared a place for God’s ark, and pitched a tent for it.
- 2 Samuel 6:17-19 They brought in Yahweh’s ark, and set it in its place, in the middle of the tent that David had pitched for it; and David offered burnt offerings and peace offerings before Yahweh. When David had finished offering the burnt offering and the peace offerings, he blessed the people in the name of Yahweh of Armies. He gave to all the people, even among the whole multitude of Israel, both to men and women, to everyone a portion of bread, dates, and raisins. So all the people departed, each to his own house.
- 2 Chronicles 1:4 But David had brought God’s ark up from Kiriath Jearim to the place that David had prepared for it; for he had pitched a tent for it at Jerusalem.
- Ezra 6:16-18 The children of Israel, the priests, the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy. They offered at the dedication of this house of God one hundred bulls, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve male goats, according to the number of the tribes of Israel. They set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem, as it is written in the book of Moses.
- 1 Chronicles 15:12 and said to them, “You are the heads of the fathers’ households of the Levites. Sanctify yourselves, both you and your brothers, that you may bring the ark of Yahweh, the God of Israel, up to the place that I have prepared for it.
- 2 Chronicles 5:6-7 King Solomon and all the congregation of Israel, who were assembled to him, were before the ark, sacrificing sheep and cattle that could not be counted or numbered for multitude. The priests brought in the ark of Yahweh’s covenant to its place, into the inner sanctuary of the house, to the most holy place, even under the wings of the cherubim.
- 1 Kings 8:5-6 King Solomon and all the congregation of Israel, who were assembled to him, were with him before the ark, sacrificing sheep and cattle, that could not be counted or numbered for multitude. The priests brought in the ark of Yahweh’s covenant to its place, into the inner sanctuary of the house, to the most holy place, even under the cherubim’s wings.
- Psalms 132:8 Arise, Yahweh, into your resting place, you, and the ark of your strength.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 1Ch 16:1 So they brought the ark of God,…
1Ch 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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Of these three first verses, See Poole "2Sa 6:17",…
Of these three first verses, See Poole "2Sa 6:17", &c.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain It was a glorious day when the ark of…
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 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.
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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 (Ch1 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, Ch1 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 (Ch1 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, Ch1 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain So they brought the ark of God,.... What is…
So they brought the ark of God,.... What is contained in these three verses is the same with Sa2 6:17, see the notes there. See Gill on Sa2 6:17. See Gill on Sa2 6:18. See Gill on Sa2 6:19.
.
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1 Chronicles 16:4
ch1 16:4
ch1 16:4
ch1 16:4And 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain David's sacrifices and alms, ver. 1-3. He appoints Levites…
David's sacrifices and alms, ver. 1-3. He appoints Levites to minister before the ark, ver. 4-6. His psalm of thanksgiving, ver. 7-36. Ministers and others are appointed to attend the ark continually, ver. 37-43.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain David brings the ark into its tent; and offers…
CHAPTER XVI
David brings the ark into its tent; and offers sacrifices,
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peace-offerings, and burnt-offerings, 1, 2;
and gives portions to the people of Israel, 3.
He appoints proper ministers and officers for the ark, 4-6.
He delivers a solemn thanksgiving on the occasion, 7-36.
How the different officers served at the ark, 37-42.
The people return home, 43.
NOTES ON CHAP. XVI
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ch 16:1-3. So they brought back the ark of…
1Ch 16:1-3. So they brought back the ark of God — For these three verses, see notes on 2Sa 6:17-19. A flagon of wine — A draught of wine. — Hiller and Waterland.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The first three verses form part of the narrative…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. the tent] Cp. 1Ch_15:1, note.
1. the tent] Cp. 1Ch_15:1, note.
they offered] In 2Sa_6:17, David offered. The Chronicler associates the elders with David as in 1Ch_15:26.
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burnt sacrifices] R.V. burnt offerings (as 1Ch_16:2). Cp. Lev_1:1-9.
peace offerings] The “peace offering” (Heb. shelem) was a thank-offering or an offering made in expiation of a vow; cp. Pro_7:14.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) So they brought the ark of God.—1Ch_16:1-3 are…
XVI.
(1) So they brought the ark of God.—1Ch_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.
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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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 1-3. These three verses rather belong to the…
Vers. 1-3. These three verses rather belong to the close of the last chapter, and they carry on the parallel of 2Sa 6. in its vers. 17-19.
In the midst of the tent that David had pitched for it. So 1Ch_15:1 distinctly states that David had "pitched a tent" for the ark, andevidently to be ready for its arrival. On the other hand, there is no mention of any such tent having been got in readiness in 1Ch 13. or in 2Sa_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 (2Sa_6:9, 2Sa_6:10; 1Ch_13:12, 1Ch_13:13) for a while, at all events. The lh,ao (tent) of the original designates, when Intended strictly, a haircloth covering, resting on poles or planks. (Exo_26:7, 11 36:14, 19) The first occasion of the use of the word is found in Gen_4:20. The jKsu (booth) was made of leaves and branches interwoven (Lev_23:34, Lev_23:40; Deu_16:13) The Kvmi (tabernacle) was the dwelling-place or pavilion, which owned to the ten inner curtains as well as the outer covering and the framework. (Exo_25:9 Exo_26:1, Exo_26:12-15, etc.; 1Ch 39:32; 1Ch 40:2, 1Ch 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 2Sa_6:17, 2Sa_6:18, where the Authorized Version translates "burnt offerings and peace offerings." These were the two great sacrifices the former speaking of atonement, (Lev_1:3-9, etc.) the latter of reconciliation effected and the enjoyment of peace. (Lev_3:1-5, etc.) Neither here nor in the parallel place is any mention made of the altar upon which these sacrifices were offered.
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Vers. 1-43.
The inaugural services on Zion"s height, typical.
The greater part of the contents of this chapter must be viewed as borrowed matter the appropriating of portions of sacred songs or psalms which already existed, to this individual occasion. The stricter homiletic treatment, therefore, of our vers. 7-36 may be better found in the portions of the psalms concerned, in their own proper place. But there are some larger aspects offered by the matter of this chapter, which may be appropriately considered in this place. And we may notice
I FIRST OF ALL, THE GATHERING FORCE OF RELIGION. It has indeed already gathered such force as to conquer for itself the place which it holds on this great day of David. To this it has grown since the day of Seth and Enos, when we read of it thus, "Then began men to call on the Name of the Lord". (Gen_4:26) And though true it is that we may not critically make any great doctrine or argument depend on the uncertain exegesis of that one sentence, yet we know that the facts, so far as we require them now, were not distant from what the sentence says. The religion of mankind then, where existent at all, was the pure, individual, essential principle, Heaven-given and reigning in the hearts of a very few this still and evermore of necessity its essence. Then, however, when men could be numbered only by the score, it was manifestly impossible for religion to exhibit the "effects n which it does in the time of David. Nay, of ages afterwards it were, of course, true to say the same thing, and to add this also, that when, so far as numbers were concerned, it became possible, still it did not become fact. Through all these ages, however, with all receding tides, and notwithstanding some extraordinary checks, religion never became utterly lost to sight. Once during those ages it showed a number not. exceeding eight, another time not fewer than seven thousand, and, for the most part, what the number was, greater or less, God only knew he alone could say. Yet through good report and ill, through good times and bad, it was acquiring strength unmeasured and immeasurable. It was insisting on its own vitality; it was proving the courage of its convictions; its tone was of no uncertain kind; its mien was ever of the undaunted. In patriarchal succession of families, what pungent lessons religion many a time taught and made itself known thereby! In Egyptian times, amid temptation and snare, what various knowledge and determination it was maturing! In the wilderness, how carefully by form, by sacrifice, by sign, by judgment, it was shaping individual and national life. Amid the dangers and the glories of the people"s settlement in the land of promise, amid the achievements of judges and leaders and captains, and the multitudinous strifes of little kings, its pronounced voice spoke the word and it was done, or, if the voice was silent, the people were undone. All this time, measurable only by thousands of years, it was betraying its existence, indicating its nature, betokening a large store of sleeping strength, and anything but seeming to exhaust or to strain its own energy. But now the principle of religion seems to have burst into full life. Its many and outspreading branches hang down with ripe and golden fruit. Now it is the light and life, the joy and strength, the reverence and pride of a whole nation, from the highest to the lowest. All business, all pleasure, all other thought or care, stand still to look, or throng to join in a scene festive of festivity itself. The day itself is ablaze, not with the ordinary light and heat of a splendid sun over Zion"s heights, but with the service and joy of religion in a hundred thousand hearts in "Jerusalem and all Judea," but culminating in Zion. And it is all because "In Judah God is known, his Name great in Israel In Salem also is his tabernacle, and his dwelling-place in Zion." Blessed glimpse of what it will be for this world, when "God shall all renew," and the joy become universal.
II THE ATTAINMENT OF A CONSPICUOUS AND FIXED HOME FOR RELIGION. Though the world of mankind is some three thousand years old, religion had been as yet but a wayfarer. It had never deserted men. Its spirit had influenced, guided, ruled their spirit; it had consoled their sorrows, heightened their joys ten thousand separate times; but it has not yet had an honoured dwelling-place, a worthy throne, a fixed home. To this it has now come, and to this it has been brought up by the willing enthusiasm of king and prophet, priest and people. There can be no doubt that its local habitation exposes it to some danger, to some misunderstanding. The long process of ages has been undoing, is still undoing the danger, correcting the misunderstanding. The city then emphatically set on a hill has never been hidden. Ten thousand others, the spiritual copies of it, have taken its name upon them, and have helped thereby to prove practically that Zion"s glory that day did not foreshadow the exclusiveness of an individual place, but only the sure foundation and settled firmness of God"s own Church, and its exalted, commanding prominence. The typical lessons, therefore, of the day on which David fixed the symbols and the services and the servants of a true, revealed religion on Zion are not to the effect that religion itself is anything less than a pure, silent, but mighty principle in the heart, but rather that it is to be the avowed, conspicuous, and abiding principle of the life, and of the life of all. The distribution of religion is emphatically not to be partial. The influences of it am emphatically not to be intelligible only to an initiated few. The force of it is emphatically not to expend itself invisibly, and exhaust itself according to individual fickleness or frailty. It is to state its character, its quality, its very nature before all the world, and under the blaze of publicity itself a testimony for or against every man to the eye or ear of whom it has become proclaimed. And in spite of one or two temporary and superficial appearances to the contrary, these were the truths which that day was proffering to teach. For a while, perhaps, it was "Zion"s height alone;" some thought it was to be always "Zion"s height alone;" but faithful history and imperious necessity have proved the contrary, and have proved that to have been never meant,
Not now on Zion"s height alone Thy favoured worshipper may dwell.
To thee, at last, in every clime Shall temples rise and praise be sung.
III THE ELEMENTS OF THE RELIGIOUS JOY OF A NATION"S GRANDEST FESTIVAL. These are certainly not obscurely told here. They consist in thanks for all that is, and adoring praise for him, from whom all good is. The mind and memory have been stirred up, and from their depth and their breadth come the testimonials of his boundless compassion, mighty deliverance, tenderest mercy, good gift and grace. The heart knows the meaning, and, though often too insensible, now owns the joy. Happy is that teacher of religion who, with Divine help and the Divine Spirit, can make the mind and memory do this, some of their highest and most fruitful work. He will be a useful teacher, preacher, pastor, guide of souls. Angels very likely may spring at once to adoration"s highest reach and strain direct. But we are permitted to rise thither through the appeal to our nature of gratitude. The religious service and language of this day is the reiteration of appeal to give thanks, while the ground for doing so is simply and impressively told. This mingles a vein of pathos, of confession, of dependent prayer; and then acclamation and the praise not of thanksgiving, but of adoration, fill every heart and tongue. Such is the worship for such as we have been, when we get above. Such are the songs of heaven and its temple. Such the joy of each and of all, who there recount with the fulness of gratitude dangers past, sin forgiven, guilt cleansed away, salvation freely given, till the enraptured soul is lost in adoration and "glories in the praise" of Jehovah.
HOMILIES BY W. CLARKSON Vers. 1-3.
Hours of elation.
The path of human life lies, for the most part, along the level of simple and ordinary experiences, amid scenes and circumstances that annoy or depress but do not greatly grieve, or that please or gladden but do not excite to tumultuous delights. Sometimes, however, that path leads down into deep valleys of profoundest sorrow; sometimes it leads up to the high hills of exhilarating joy. Whether in the depth or upon the summit, we are in peculiar peril. We breathe an unusual air and are in danger of losing control of our full spiritual faculties. Men are sometimes overwhelmed by great sorrow or by supreme delight, and either lose their mental balance altogether or commit actions which they never cease to regret. It is a great thing to have a vent for our intenser feelings, a right channel through which they may safely flow, or rather a sphere in which they may spend their strength, to our own positive advantage and to the profit of others. Our text suggests such a sphere for our energies in the hours of elation. We are reminded
I THAT WE MAY GO TO GOD IN SELF-PRESENTATION. In the midst of their rejoicing "they offered burnt sacrifices before God" (ver. 1). The burnt offering was the type of self-dedication unto God. As the offerer brought his victim to be wholly presented to Jehovah, so we are invited to offer our whole selves unto the living God. Our intensest joys attend our greatest mercies, and these may well lead us to renew our vows unto our Redeemer, freely and gladly presenting ourselves, once more, to him whose we are.
II THAT WE MAY GO TO GOD IN THANKFUL ACKNOWLEDGMENT. "They offered peace offerings" also: these are suggestive of the act of praise by which we render thanks to God for all his goodness to us. There can be no time so suitable for this as the hour of elation, when unusual Blessings have been conferred by him. We are bound to recognize him as the Source and Spring of all our joy.
III THAT WE MAY GO TO GOD IN UNSELFISH INVOCATION. "When David had made an end he blessed the people in the Name of the Lord" (ver. 2), i.e. he invoked the Divine blessing upon them. He doubtless used such words as these: "The Lord bless you, and keep you: the Lord make his face shine upon you," etc.. (Num_6:24-26) We have no power to impart blessedness by any direct volition of our own, but we can express our earnest desire that men may be blessed; and we can do one thing more and better than that we can solemnly and earnestly invoke the blessing of God to rest on those whom we love and with whom we desire to share our own prosperity and joy.
IV WE CAN GO OUT TO OUR NEIGHBOURS IN GENEROUS KINDNESS. David"s good feeling took the form of hospitality (ver. 3). He gave to every one then present, bread, flesh, and wine, wherewith to find nourishment and pleasure. When God, in his providence, sends us prosperity, we should distribute freely to our poorer fellows. We may distribute, as David did, of those things which furnish the table. We may let our generosity take other, possibly better, forms than this; we may spend our strength in securing education for the ignorant, position for the unemployed, privilege for the spiritually destitute, opportunity for the aspiring. If thus, in dedication, in thanks-giving, in invocation, in generosity, we escape from ourselves and go forth unto God and man, we shall pass scathless through the perilous hour of elation, and be not only unharmed by it but blessed in it. C.
HOMILIES BY R. GLOVER Ver. 1.
The ark and the tabernacle.
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." The incident of Uzza has distracted the attention due to the return of the ark. The preacher has laboured to justify the ways of God to men; has expounded the sanctity attaching to the ark as the immediate throne of God, the strict injunctions as to its removal, its covering, its Levitical bearers, and the strictness with which access to it was limited to the high priest alone once a year, and shown that during its sojourn in Abinadab"s house, familiarity had permitted a lighter and less reverent regard to possess those about it. So that when it was brought back it was in a right spirit, but in a wrong way. This irreverence found its penalty in the death of Uzza; but finding God"s blessing rested on the house of Obed-edom, David resumes the purpose he had framed of bringing the ark to Jerusalem. This event is not sufficiently considered. We are apt to imagine that from Moses to Solomon there was a continuous identity of service and of sanctuary; that the expressions which we read in the psalms of devotion to the tabernacles of God had been the habitual expressions of God"s people for centuries; whereas it is far otherwise. It is probable that never, till the reign of Hezekiah, was the sacrificial service of God confined to one sacred spot. Samuel sacrificed at Ramah; David, on the threshing-floor of Araunah; Solomon, at Gibeon; others at Carmel, Beersheba, Bethel. The true worship of the true God finding many centres when the Law of Moses contemplated it should have but one, the later historian, imbued with stricter sentiments of a later day, brings it as a fault against almost all the good kings of Judah, that, though they abolished all idolatry, "nevertheless the high places were not taken away;" but our text brings us face to face with something more striking than this multiplication of centres of sacrifice. It reminds us that, for a space of about a hundred years, the ark of God and the tabernacle of God, which God had joined together, had been put asunder. Never since the ark was taken by the Philistines in Samuel"s boyhood, had it returned to the tabernacle. It rests in Beth-shemesh for a few months, then for nearly a hundred years in Kirjath-jearim, in the house of Abinadab. During all the time of Samuel we hear very little of the tabernacle at Shiloh, and, I think, nothing of the ark. In Saul"s reign the tabernacle is at Nob, and still the ark is separated. The ark, God"s earthly throne, the holiest centre of all Mosaic worship, had no tabernacle, with its altars and its regular service. The tabernacle had its altars of burnt and of peace offerings, but no presence within the veil. It was a first court without a second; a staircase which seemed to lead nowhere. So that for a hundred years the tabernacle worship was cut in two here altars; there ark. Perhaps one may almost say, cut in three during part of this period; for the high priest came with his ephod, and lived with David. So that the priesthood with its service stood thus: Abiathar, with his ephod," inquiring of God," kept company with David; some of the priestly families repaired to Nob after the massacre of the three hundred priests by Saul, and there offered the appointed sacrifices; while at Kirjath-jearim was the ark, in charge of a Levities! family, "neglected in the days of Saul," but doubtless sought by individual worshippers. To make the confusion more complete, Samuel, David, Solomon, all sacrifice where is neither ark nor tabernacle, and when David brings the ark to Jerusalem, he builds a new tabernacle to receive it, with its proper arrangement of altars, while still leaving the old one at Nob, to continue for some time longer (until the reign of Solomon), on its own lines, its series of sacrifices and worship. I do not bring this state of confusion forward to justify it, or suggest that all the ordering of God"s house, concerning which so many minutest precepts had been given, were unimportant and superfluous. It was undoubtedly a vast gain to all subsequent generations when, in Zion, the tabernacle of God rose supreme above all other places honoured by his worship. It was a still grandee service when all the high places where sacrifice had been offered were destroyed. It was fitting that the one God should have one earthly throne, everywhere accessible, but in one place revealed. The one temple rendered something of the same sort of service that the one Bible did in later times; it kept "the unity of the Spirit in the bond of peace." But while, as we shall see, the centering of all sacrificial worship in one spot rendered grand service, yet it is well to contemplate the state of external confusion registered in the facts thus brought before us, and endeavour to learn their lessons. What are these?
I First of all obviously, there is this: THAT THE EXTERNAL ORDERING OF GOD"S HOUSE NEVER REALIZES ITS IDEAL. As elsewhere, so here. The ideal and the real go not hand-in-hand. The most that reality can say is, "I follow after, if that I may attain." The letter of the holiest and wisest law never gets complete accomplishment. The very generation to which the Law of Sinai was given neglected one of most important sacraments, circumcision, through all the wilderness journey between Egypt and Canaan. Somehow the very eminence of judges and prophets made, for centuries, God"s tabernacle at Shiloh play an inconspicuous part in the history of the nation. In the instance of our text the tabernacle is really cut in two, and the holy place is at Nob, while the holy of holies is miles away at Kirjath-jearim. Solomon"s temple was hardly consecrated before it was desecrated by the neighbourhood of idolatrous temples in Jerusalem itself. The secession of the ten tribes deprived them of any temple services, save the irregular ones instituted by Jeroboam. There is always something missing, or something crooked, in the external institutions of religion. The Lord"s Supper at Corinth is desecrated by selfish conviviality, even in Paul"s lifetime; and some disciples had been baptized who did not so much as know there was a Holy Ghost. When the Church went in for more order, the lack of the power and the charity of earlier times became more conspicuous. Churches that have retained more of external unity have lacked vitality; and Christian communities which have been marked by great vitality have lacked unity of charity and action. In Tertullian"s days the Church almost entirely lost the use of the sacrament of baptism by men postponing the observance of it to life"s end, fearing there was no further or other washing away of sins after it had taken place. To-day she has almost entirely lost the use of the same sacrament by applying it at life"s beginning to those absolutely unconscious of its meaning. God is arrays amongst us, but not always the ark, the sacraments, the proper order. Reality is rough never more than a mere approximation to what we desire. And if so, there should be charity for differences, and we should address ourselves rather to the maintenance of" the unity of the Spirit in the bond of peace.
II The second lesson to be learned is: GOD MAKES THE MOST OF ALL THAT IS IMPERFECT, AND MAKES THE BEST OF WHAT IS WRONG, In what utter hopelessness would the religious state of Israel have appeared to any ancient High Churchman! The altars without the ark; the ark without the altars; no high priest with the ark. All the suggestion of Divine mercy on the one hand and Divine lordship on the other, which the ark suggested, lost. Both in places undistinguished. It was, for the time, an utter collapse of the entire system of sacrificial worship as instituted by Moses. And in these circumstances what do we witness? The utter disappearance of faith and godliness? Far from it. True, there was a general coldness, or such a state of things would not have been permitted to endure. But God did not abandon his people because ark and altar were separate. The same love which ordained all these arrangements for high, united, solemn fellowship with himself, bent its energies to supply the void caused by their neglect in some other way. Is the ark taken and the priesthood degenerate? God raises up Samuel the prophet. Are altars and tabernacles neglected because weak through separateness? God comes near, and, through Abiathar, Gad, Nathan, and other prophets, makes up for the lack of priestly service. Has he virtually no outward dwelling? He comes nearer to individual souls, and woos them with the mystic voice which the sheep hear and gladly follow; so that faith, service, goodness, are all found. There are probably about seventy psalms written by David, most of them in the first half of the psalter. Many of these, written after the ark had found a new dwelling in Jerusalem, breathe a profoundly spiritual attachment to "the house of God." But the greater part of them, written prior to that event, are altogether void of allusion to either tabernacle or altar; but, like the rest, rich in devoutest recognition of the nearness, preciousness, and help of God. An old Catholic theologian supposed that, just as in the absence of rain, the usual means of fertility, there was a "mist that came up and watered Eden," similarly, in the absence of all usual means of grace, God invents fresh methods by which he reaches and refreshes the hearts of men; even so, amidst the cold and unspiritual half-century that intervened between the death of Samuel and the establishment of the ark in Jerusalem, there were still all the Divine activities going on; and the devout found in "the Law" what they missed in "the service." And God waked many, many hearts to seek after him. In this lesson also there is vast importance. We are too apt to say a blessing is impossible unless such and such arrangements are made. Some said in olden times, "Where the Church is the Spirit is; and outside the Church is no salvation." Some in modern times hold sacraments essential to salvation. Some with more reason, but still going beyond Scripture, think Jesus can only save those who know his history. God works the more to bless us, the more through our ignorance we frustrate his means of grace. If through presumptuousness we neglect any duty, it is a sin which he will. sternly correct; but if through ignorance we neglect any duty, God will try and make up our loss. The evangelical Churches of to-day have mostly, I think, lost a sacrament. God makes the other sacrament do double duty, and loads it with double blessings.
III THE EXTERNAL ORDERING OF GOD"S HOUSE IN GOD"S WAY CARRIES WITH IT A GREAT BLESSING. David was Israel"s second Moses. He rehabilitated the whole tabernacle service with its solemn united access to God; helped the people to unite in approaching God, by bringing priests, ark, and altar under one tabernacle. He did more; arranging for the services of the sanctuary, he gave a liturgy for the closet. While in the sacrifices men found the proper form for approaching God, in the psalter they caught the proper spirit. In my judgment the stronger grip that Judah took of the Law of God than Israel; her greater wealth in saintly kings and prophets; her unity; her power to learn the sweet uses of adversity; her recurrence after the Captivity to a purer and more ardent service of God than she had ever reached before; her grander service to mankind; her endurance in national existence till the destruction of Jerusalem by Titus; the strange persistence that has marked the children of Judah from that day to this; all were due in a great degree to the tabernacle of David, the temple of Solomon, the temple of Ezra. From the hour when the ark rested in Zion, Zion was the sacred centre of the land, the source of holy influences binding men to God and to one another. Was it only external arrangements that David made? And is it only an external arrangement that he makes who builds a chapel, or erects a school, or helps men to come together unitedly to observe God"s sacraments and learn his ways? David, who knew more of private communion with God than any of us, said, "One thing I have desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." Let there be no latitudinarianism, the poor substitute for true charity. If we can help to give back to the Church of Christ a lost sacrament, a neglected truth, a means of freer fellowship with one another and with God, we do something on which the blessing of God will rest, and from which the good of man will flow. G.
HOMILIES BY F. WHITFIELD
Vers. 1-43.
David"s thanksgiving psalm.
After having brought up the ark of God from the house of Obed-edom and set it in the tent that David had made for it, there was a general offering of sacrifices by David and the congregation as thank offerings to the Lord, and David blessed the people. Of these thank offerings he ordered that certain portions should be given to every man and woman in Israel loaf of bread, a good piece of flesh, and a flagon of wine." Having done this, he set in order the service of the Levites in the holy tent on Zion. "Then on that day David delivered first this psalm to thank the Lord into the hand of Asaph and his brethren? The meaning of this passage is that David committed to Asaph the carrying out of the service of song; that liturgical singing was then to be introduced. This beautiful psalm was doubtless composed by David himself for liturgical song in the public worship. The first half of the psalm (vers. 8-22) recurs in Psa_105:1-15; the second half (vers. 23-33) in Psalm 96.; and the conclusion (vers. 34-36) in Psa_106:1, Psa_106:47, Psa_106:48. There is a swelling ascription throughout the psalm, commencing with ver. 8. From that verse down to the end of ver. 22 the call is to Israel to praise the Lord. From ver. 23 to ver. 29 the call is to the heathen or Gentile nations to praise the Lord. From ver. 30 to ver. 34 the call is to the whole earth and to inanimate nature to praise him. Ver. 35 seems a prophetical anticipation which David commands to take the form of a prayer that the time may soon come when God"s ancient people shall be gathered to their own land, and when the Church of God redeemed from among men shall assemble round his throne throughout eternity to praise his holy Name. Then the earthly people of God, having accepted the Lord Jesus as their Messiah, and the Church of Christ gathered to him at his coaling, shall sing their hallelujahs of praise, and the glory of the Lord fill heaven and earth. W.
HOMILIES BY R. TUCK Vers. 1-3.
Signs of entire consecration.
When the ark was safely placed within the curtains of David"s new tabernacle on Mount Zion, and the fact of God"s dwelling with his people was freshly impressed by the permanent presence of his symbol, it was fitting that, in some most solemn and expressive way, the full consecration of the people to the service of Jehovah should be declared. For this purpose special burnt offerings and peace offerings were presented. The special features of these two kinds of offering may be indicated so as to bring out their particular adaptation to the circumstances of the day. The victim, in the case of the burnt offering," might be any kind of animal fit for sacrifices, but it must be a male. And it must be wholly offered, and burnt with fire. Kurtz says that this "burning by fire" marked it as an expression of perpetual obligation to complete, sanctified self-surrender to Jehovah. This kind of offering embodied the general idea of sacrifice, and in a sense represented the whole sacrificial institute. "The peace offering" was presented upon the acceptance of any special Divine mercies, and portions of the victim were restored to the offerer, who, with his family and friends, feasted on them. "This sacrificial feast was peculiar to the peace offerings, and indicated that the atonement was complete, that the sin was covered and cancelled which had separated the offerer from Jehovah, who now welcomed him to his table, and in this meal gave him a pledge of reconciliation" and acceptance. So the two offerings, together with the subsequent feast, signified thankful recognition of God"s mercies, entire consecration to God"s service, and a happy realization of God"s acceptance. These were precisely suitable to the occasion of the restoration of the ark.
I ONE THING IS RIGHT FOR MAN TO BE WHOLLY GOD"S. Right because of the Divine relations; right because of the Divine claims; and right because of the Divine mercies. Our Lord expressed the duty of man in a brief sentence, "Thou shalt love the Lord thy God with all thy heart, and mind, and soul, and strength.
II THIS MAN MAY FITTINGLY DECLARE IN A SOLEMN PUBLIC ACT. Because, in his love and loyalty to God, he should wish to influence others by his own consecration. A man may not keep his religious life to himself; he is responsible to God for making it a gracious persuasion and power upon others. Press the duty of the public modes of expressing our dedication to God, such as "confirmation" and "joining the Church." Such acts of public consecration may be wisely and helpfully renewed on special occasions. Illustrate by such a public acknowledgment of God as was made at the "thanksgiving" for the recovery of the Prince of Wales. That was, for this Christian age, just such a scene as David"s offering of burnt and peace offerings.
III IN OLDEN TIMES THE APPROPRIATE ACT WAS OFFERING A BURNT OFFERING. In it the sacrificer consecrated to the Deity alone the enjoyment of the whole victim, and it represented the full and complete surrender of the man himself to God. It was called the whole burnt offering, or perfect sacrifice, because the whole creature was as it were sent up to God on the wings of fire. It signified that the offerer belonged wholly to God, and that he dedicated himself soul and body to him, and placed his life at his disposal.
IV SUCH AN OFFERING WAS RIGHTLY MADE EVERY DAY. At the morning and evening services; and the offering was doubled on the sabbath (Exo_29:38-44; Lev_6:9-13) "Every morning and evening a lamb was sacrificed, with its usual meat and drink offering, as a burnt offering on behalf of the whole covenant people, and the evening victim was to be so slowly consumed that it might last till the morning, an expressive symbol of that continual self-dedication to God, which is the duty of man.
V SUCH OFFERINGS WERE RENEWED ON SPECIAL OCCASIONS. These were
(1) at the new moon,
(2) the three great festivals,
(3) the great Day of Atonement, and
(4) the Feast of Trumpets.
On every great national occasion a solemn public reassertion of the nation"s full consecration to God was made by means of the burnt offering. For us such offerings are appropriate at the new year, birthdays, etc.
VI SUCH OFFERINGS MIGHT BE REPRESENTATIVE, AND OFFERED IN THE NAME AND ON THE BEHALF OF OTHERS. As was the case with Job"s offerings for his children, and in some degree with David"s offerings on this occasion. This point leads on to dealing with the Lord Jesus Christ as our great Burnt Offering, which we make ours by faith, and present to God as the solemn pledge that our "whole selves we dedicate to him," and hold as his. "Every such sacrifice was a type of the perfect offering made by Christ, on behalf of the race of man, of his human nature and will to the will of the Father." Compare St. Paul"s pleadings, "I beseech you, therefore, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. R.T.
God"s strength and God"s face.
We are bidden, in seeking the Lord, to seek both his strength and his face; and these two are set in such a connection of parallel sentences that we may assume them to be differing expressions for the same thing, though each helps to throw light on the other. The uses of the terms in the Book of Psalms need careful study. In this passage God"s strength is thought of as having been illustrated in the successful bringing back of the ark; but that event was quite as fully a proof of the Divine favour it indicated that God"s face was turned smilingly towards both the king and the people. Such experiences of God"s "strength" and "face" should establish the permanent resolve to seek that "strength" and "face" in all the more ordinary scenes in the life of the individual and the nation. For "strength," 1Sa_15:29; Psa_27:1 Psa_29:1; Job_9:19; Psa_46:1 Psa_62:11 Psa_68:34 Psa_73:26, etc.; Isa_26:4 Isa_45:24. For "face," comp. Psa_31:16 Psa_67:1, etc.
I GOD"S STRENGTH STRENGTHENETH MAN. Open and explain that man"s physical energy depends upon his vital force, and his religious life upon his spiritual force. God has access to these secret sources, and can renew them with his own vitality. He "strengtheneth us with strength in our soul." He makes "all grace abound, so that we may have all-sufficiency in all things." The experience of the religious life unfolds the marvellous adaptations and fitnesses of Divine grace to the thousandfold needs that arise. No matter what may be our circumstances of perplexity and difficulty, there is always strength for us in God. It may come as an efficient help for bearing actual life-burdens, or for doing actual life-duties; and we should undertake none without prayerfully seeking to lay hold of the Divine strength. How it can be perfect in human weakness, so that a man may be strong to bear the unusual ills, and zealous to do the unusual duties, of life, is taught us in the example of the Lord Jesus Christ, and, after him, in the example of his servant St. Paul. But we should be quite sure that it will come as an inward renewal, if it may not come for the achievement of material success. We may be "strong in the Lord and in the power of his might;" and this is the assurance of the eternal triumph, if it is not of the earthly.
II GOD"S STRENGTH IS CONNECTED WITH GOD"S FACE. He gives his strength with a smile. The turning of his face towards us is the sign of his approval and acceptance. The influence of such a mark of Divine regard may be illustrated.
1. It cheers and encourages. "If God be for us, who can be against us?
2. It recovers us from depressions. There can be nothing overwhelming in our circumstances if God smiles on us. We look into his face and feel that they are causing him no anxiety, and so our heads are lifted up. He can make "ways in seas and paths in great waters.
3. It renews our fervour and zeal. The smile tells of such love that we feel we can do or bear anything for his sake.
4. It glorifies the right; for it is only on that God ever smiles. He approves the good, but turns away from the evil. And that must ever seem to to be the most beautiful on which God"s smiling face can rest.
Press, in conclusion, how the promises assure us that just these two things, or, better, this two-sided thing, God"s strength and face, he is ever ready to give to those who with true hearts wait upon him. Those promises in effect say, "I will help thee, yea, I will uphold thee." And the uplifted smile says, "I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL NOTES.] In 2Sa_6:17-23, only three verses and a…
CRITICAL NOTES.] In 2Sa_6:17-23, only three verses and a clause parallel with this chapter.
1Ch_16:1-6.—The ark lodged in tent. After this event Levites entered upon their duties before the ark, instructed by David. Blessed (1Ch_16:2) as head or father of the people. Dealt with remains of extensive thankofferings as in ancient royal hospitality. Appointed (1Ch_16:4) Asaph and associates first company with cymbals; Zechariah and colleagues, with whom were conjoined Jeiel and seven others, in second company with lutes and harps.
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1Ch_16:7-37.—A psalm of thanksgiving. First, the order of worship then appointed for first time. This special hymn prepared for the occasion. “The language 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” [Speak. Com.].
1Ch_16:8-10.—Thanksgiving (cf. Psa_105:1-15). Wondrous miracles. His strength, the ark called such (Psa_78:61; Psa_132:8) because strength shown by it at Jordan, Jericho, &c.
1Ch_16:11-13.—Call to seek the Lord. Seed of Israel (of Abraham in Psa_105:6).
1Ch_16:14-19.—Covenant with Abraham. Mindful, admonition. Few, literally men of number (Gen_34:30).
1Ch_16:20-22.—Preservation when wandering. Reproved (Gen_12:17; Gen_20:3). Anointed as kings, and priests, and prophets (Exo_19:6).
1Ch_16:23-33.—God salvation of all nations (cf. Psalms 96). Gladness (beauty); place (sanctuary); kindreds (1Ch_16:28), generations and families. Give (ascribe); offering (1Ch_16:29) in public worship. Stable (1Ch_16:30), idea moral, not physical (Psa_96:10). Sea (Mediterranean); fulness, striking poetic figure. Trees, allusion to Kirjath-jearim, “the city of woods,” where the ark had rested.
1Ch_16:34-36.—This (1Ch_16:24) verse is found at the commencement of Psalms 106; Psalms 107; Psalms 118; Psalms , 136. It was the ordinary Jewish doxology, and may be regarded as closing the first or thanksgiving portion of the service, which is then followed by a short prayer (1Ch_16:35), after which comes a second doxology [Speak. Com.]. 1Ch_16:35. Say (not found in Psa_106:47), a liturgical direction. Deliver, longing for freedom. Amen (1Ch_16:36), a description of the manner in which the ceremony terminated.
1Ch_16:37-43.—Sequel, a description of appointment of musicians and their respective duties. Brethren (cf. ch. 26). Porters (door-keepers). Gibeon. Hence two places where worship was performed in time of David. Continually (Exo_29:38; Num_28:3-6). Bless (cf. 2Sa_6:19-20).
HOMILETICS
THE INAUGURAL SERVICE.—1Ch_16:1-6
Stress here laid upon the fact that Asaph entered for the first time upon the duties assigned him, and that the order of worship appointed by David now commenced.
I. Service to commemorate an important event. “The ark of God set in the midst of the tent.” No longer in obscurity, nor in a private house, but fixed in the city, venerated as the centre and symbol of God’s presence. In the accomplishment of any work, at the beginning of every new period in life, “thank and praise the Lord.”
II. Service conjoined with sacred rites. Rites significant and expressive, by which king and people acknowledged God’s authority and sought his favour.
1. Appropriate sacrifices. “Offering the burnt offerings,” by which victims were wholly presented and consumed. “They offered peace-offerings” in acknowledgment of God’s favour. The former speaks of atonement (Lev_1:3-9), the latter of reconciliation (Lev_3:1-5). One indicates complete self-surrender, the other thanksgiving to God. Grateful recognition of divine mercies and entire consecration to God’s service reasonable, and required at all times.
2. Earnest prayer. David publicly blessed the people and besought continued help. Needful to petition for future, as well as to be thankful for past, mercies.
3. Musical arrangement (1Ch_16:4-7). Levitical service of thanksgiving dates from this time. Music cultivated in the schools of the prophets and in the palace of the king now consecrated to the highest service, and constituted part of the worship of Jehovah. Music should not minister to debauchery and excess, but to gladness and praise.
III. Service connected with hospitality. Devotion to God will lead us to think of man. When God blesses us we feel that we should distribute to others. A glad heart will open a wide hand. David’s generosity was on a large scale.
1. Suitable in variety. “Bread,” “flesh,” and “wine.” Flowers cannot grow in one element. Man requires variety; in body, animal and vegetable food, bread and water; in mind, something more than dogmas. In the house of God a table spread with boundless variety.
2. Universal in application. Women, a recognised place in the assembly, or not forgotten in their homes (children, says Josephus). Not merely to great men, but “he dealt among all the people, even among the whole multitude of Israel” (2Sa_6:19). In that day the people fared well. “That they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor” (Est_9:22).
A PSALM OF THANKSGIVING.—1Ch_16:7-22
This a composite psalm, represents a form of service rather than a psalm. The whole of it, with slight variations, found in Psa_105:1-15; Psalms 96; and Psa_106:47-48. It celebrates redemption as unfolded in history of Israel, proclaimed to the world, and triumphant in judgment. This part sets forth—
I. An exhortation to the noblest work. The work of praising God—a work in which our faculties find their vigorous, harmonious, and happy development—a work for which all rational and created beings are made. In three ways, chiefly, is this duty recommended.
1. In giving thanks to God (1Ch_16:8). Author of all benefits, therefore to him all gratitude and praise, (a) By singing psalms (1Ch_16:9). Best thoughts in sweet sounds. “Sing unto him,” not to please others or gratify self. (b) By social conversation. “Talk ye”—men love to speak and to hear of “wondrous works.” Christians have plenty to talk about—themes interesting and inexhaustible. Wonders of grace, mercy, and providence, (c) By glorying in his name (1Ch_16:10). A name above every name, full of wonder and reverence, untainted with lust and blood. A name in which we may boast without shame, and rejoice without fear.
2. In seeking God. Seek “his face” and “his strength,” his favour and help. (a) Seek earnestly. The word repeated to stir us up—“seek, seek, seek.” (b) Seek joyfully. Not in dulness and despair—in gladness of heart and cheerful hope. (c) Seek continually (1Ch_16:11). Not by assembling occasionally in tabernacle or temple, not by observance of external rites, but in constant fellowship, “for evermore.”
3. In commemorating God’s works. “Remember his marvellous works” (1Ch_16:12). They are striking and impressive. Remember their nature, number, and design. What more could God have done for us? Yet how forgetful and ungrateful!
II. Motives to influence us in this noblest work. The argument founded upon God’s character and God’s care for them from beginning of history to removal of ark.
1. God’s great love. “The Lord God of Israel,” “the Lord our God.” A relation filial and unique. But Israel’s election united to universality of Jehovah’s reign, therefore he is the God, not of one, but of all nations—may be our God and Father.
2. God’s great manifestations of love. In heaven above and earth beneath, among angels and men. Making and confirming his covenant, receiving offerings and worship in his sanctuary. “Glory and honour in his presence, strength and gladness in his place” (1Ch_16:27).
3. God’s great dominion. Maker of heaven and earth, Universal Sovereign; “above all gods,” for “the gods of the people are idols,” impotent and worthless—mere nonentities, for an idol is nothing; supreme in grandeur and government.
4. God’s great claims. For creation, covenant mercies and protecting care. God has right to homage and praise. They are due to him. As children, we are bound to love him; as servants, to consult his will, declare his goodness, and advance his kingdom.
5. God’s vindication of these claims. His rights can never be given to another. Men, however intelligent; gods, adorned with gold or silver, must never receive homage due to him. “He cometh to judge the earth.” “He shall judge the people righteously;” “judge the world with righteousness and with truth.”
THE SEEKER ENCOURAGED.—1Ch_16:10
Yet many believe, or pretend to believe, that religion is a joyless thing! The heart has very little, if any, share in other enjoyments, which only gratify appetites, strike senses, and charm imagination. But where is the heart? Even in laughter the heart is sorrowful; the end of that mirth is heaviness. In religion the heart finds relief, repose, satisfaction, and joy. “Let the heart of them that rejoice seek the Lord.” There are three reasons for this. First, because it is an evidence of grace. They may conclude against themselves, refuse to be comforted; but no man can seek to know, enjoy, and serve God from mere nature. Actions may not indicate the state of mind, but desires spring from it. We may be forced to do, but cannot be compelled to prefer and choose. Secondly, because their success is sure. This the case in no other pursuit. In fields of worldly labour we spend our strength for nought. A rival may bear off a prize which we have long been chasing, at the very moment we are seizing it. The cup of enjoyment, filled with eager hope, is often dashed to the ground from the very lip that touches it. But their heart shall live that seek God. “He that goeth forth weeping, bearing precious seed, shall doubtless return again,” &c. “Blessed are they that hunger and thirst after righteousness, for they shall be filled.” “Is there unfaithfulness in God? Did he ever say to the seed of Jacob, Seek ye in vain?” Thirdly, because, when they have found, their aim and wish in seeking are fully answered. All they desire is treasured up in him, and they that seek the Lord shall not want any good thing. The wise man tells us of success in other cases. “All is vanity and vexation of spirit”—vexation if we miss, and vanity if we gain. To one of these alternatives we are inevitably subjected. We must be disappointed in acquiring them, and this often the case; or in possessing them, and this always the case. Everything earthly falls short of hope, but impossible to form adequate expectation of the riches of glory of the inheritance in the saints. What to have God himself for our possession and exceeding joy! To be blessed with all spiritual blessings in Christ! To realise happiness which solitude increases, trouble improves, and death perfects! “Eye hath not seen,” &c. While thus the heart of them that seek rejoices, the heart of others should be induced to seek him. He invites you to seek, therefore “Seek ye the Lord while he may be found” [Jay].
HOMILETIC HINTS AND SUGGESTIONS
1Ch_16:7-11. Holy duties. “Give thanks—call upon—make known—sing—talk—glory ye.”
1Ch_16:11. To seek his face is to desire his presence, smile, and favour consciously enjoyed. First we seek him, then his strength, and then his face; from the personal reverence we pass on to the imparted power, and then to the conscious favour. This seeking must never cease, the more we know the more we seek to know. Finding him, we must “our minds inflame to seek him more and more.” He seeks spiritual worshippers, and spiritual worshippers seek him; they are therefore sure to meet face to face ere long [Spurgeon]. Threefold seeking.
1. The Lord for mercy.
2. His strength for service.
3. His face for happiness [A. G. Brown].
1Ch_16:12-15. Subjects of Remembrance. Marvellous works God has done, and wonderful judgments (words) God has uttered. Or—
1. God’s faithfulness. “He hath remembered his covenant” (Psa_105:8).
2. Our mindfulness of this faithfulness. “Remember” (1Ch_16:12), “Be mindful” (1Ch_16:15). “If the Lord keeps his promise in memory, surely we ought not to forget the wonderful manner in which he performs it. To us it should be matter of deepest joy, that never in any instance has the Lord been unmindful of his covenant engagements, nor will he be so, world without end. O that we were as mindful of them as he is!” [Spurgeon].
1Ch_16:12 to 1Ch_15:1. The operations of divine providence. Acts wonderful, beneficent, and memorable, comprehending the mightiest and most insignificant creatures.
2. The notice which should be taken of these operations. Amid displays of power and beauty we should not be deaf nor blind, but attentive, appreciative, and apt to learn. We should remember, relate, &c.
HOMILETICS
THE NATIONAL COVENANT.—1Ch_16:15-22
Its nature, blessings, and contracting parties all specially set forth. Learn—
I. That God’s method of intercourse with men has ever been in the form of a covenant. A covenant is generally defined as an agreement between two parties, on certain terms—a conditionary and a promissory; one to be performed and the other to be fulfilled. This method of divine procedure in Adam and Christ. God requires from us faith and obedience, then he will give life and salvation. In old time ever reminded of this by symbol and sacrifice. Hence “the books of the covenant,” “the ark of the covenant,” “the blood of the covenant,” and “the tables of the covenant.” “The old covenant” and “the new covenant.” We must acknowledge God. “There is no religion without this idea of covenant with a personal God, and therefore all such views as those of Comte, Mill, and Spencer are, for all moral and religious purposes, wholly atheistical” [Tayler Lewis].
II. That this covenant method of intercourse with men displays the sovereign will and free grace of God. Man not disposed, not able to make an agreement with his Maker. God might have left man in his guilty condition, without promise, hope, or mercy. But God graciously condescended to pledge his word and bestow his grace in Christ. Adam failed, in Christ everlasting life secured. In scripture everything is traced to the sovereign grace and mere good pleasure of God. Not to merit, foreseen belief, and holiness, but “according to the good pleasure of his will, to the praise and glory of his grace” (Eph_1:5).
III. That this covenant method of intercourse puts men under deep obligation to God. Rightly viewed, it affords no ground of complaint or despair, but for submission and hope.
1. They are chosen to great favours. “His chosen ones.” Elected, exalted in mind, character, and destiny.
2. They should render thanks for these favours. Never be slow to acknowledge debt and praise God for his mercy. He ceases not to be good, cease not to be grateful.
IV. The obligations of men to God for his covenant mercies can never cease. As long as we exist we depend upon God and should praise God. He never ignores his claims, nor alters his covenant.
1. It is of divine authority. Higher, more sacred, more certain than the law of man.
2. It is confirmed from time to time. Made with Abraham, confirmed to Jacob, established with Noah (literally, made to stand, Gen_6:18), not because impaired, changed, or destroyed in itself. But it had been broken and forgotten—like something which had fallen down, it needed repetition and prominence. Hence
3. It is “an everlasting covenant” (1Ch_16:17). To last as long as moral government through the ages of the world. “Made with man as an immortal being, and in itself an evidence of his designed immortality.” A covenant of eternity (Isa_24:5).
THE INFANT NATION.—1Ch_16:6-22
If interesting to trace some mighty river from its source to its entrance into the sea, some magnificent building from foundation to its topstone, what to trace the beginning and watch the progress of God’s people! Early incidents and history briefly given.
I. The humble origin of the nation. Numbers noisy, attract, and commend. Israel “few, even a few” (very few, Psa_105:12), lit. men of number, who could be counted at first; but “the fewest of all people” gradually increased and made numerous as the sands and the stars. Small churches, poverty of members, no barriers to God.
II. The wonderful preservation of the nation. Few, unsettled and helpless Israel ever exposed and kept.
1. In their journeys. Migrating from nation to nation, from one kingdom to another people. They were not lost, nor prevented from ending their journeys. “The Lord guided them on every side.”
2. Amidst their enemies. In Egypt, Philistia, and Canaan, the heirs of promise secure. This not by forbearance of neighbours, for many sought to injure and destroy, to cut off root and branch, but “He suffered no man to do them wrong, &c.”
III. The rich inheritance of the nation. “The lot of your inheritance” (1Ch_16:18).
1. Not gained by their own skill. “For they got not the land in possession by their own sword, neither did their own arm save them, &c.” (Psa_44:3).
2. Bestowed by divine appointment. “The lot of your inheritance.” God planted and enriched them in gratuitous and sovereign favour. “He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents” (Psa_78:55).
IV. The high destiny of the nation. Blessed and exalted above all others.
1. In their special relation to God. “Children and chosen ones;” bound to imitate their father in fervent prayer, holy faith, and obedience. If God sets his choice upon us, let us be more devout and zealous than others. “A people near unto him.”
2. In their elevation to bless others. Not put into Canaan to be secluded and shut up from intercourse with other nations, but to bless them. Israel a missionary people, gave a Bible and a Saviour to the world. “To make thee high above all nations which he hath made, in praise, in name, and in honour.”
EVILDOING RESTRAINED.—1Ch_16:19-22
I resolve the words into three parts.
1. Here is the nearness and dearness of the saints unto God. They are dearer to him than kings and states, simply considered; that is, otherwise than as they in their persons are also saints; for you see for their sakes he reproved kings, and so showeth that he preferreth them to kings.
2. Here is the great danger to kings and states to deal with his saints otherwise than well. It appeareth many ways; for he doth not only in words give a charge not to touch them, but he carries it in a high way (for so God will do when he pleads their cause). Touch them not; as if he had said, Let me see if you dare so much as touch them; and it is with an intimation of the highest threatening if they should; upon your peril if you do so; for that is the scope of such a speech. In deeds he made this good; not that he did altogether prevent all wrong and injuries, for they received many as they went through those lands; but at no time did he let it go unpunished. He plagued Pharaoh for Abraham’s wife’s sake (Genesis 12), and also Abimelech (Gen_20:3).
3. Here is the care and protection which God had over them, set and amplified—
(1) By the number and condition of the persons whom he defended; though “few men in number,” that is, soon reckoned, for their power and strength, a few, or very small, as Septuagint.
(2) By what he did for them. He suffered no man, however great, to do them wrong, however small, not without recompense and satisfaction. Though the people had an ill eye at them (Gen_26:11), God caused Abimelech to make a law on purpose, and to charge all his people in Isaac’s behalf, and spake in the very words of the text, “He that toucheth this man or his wife shall be put to death.” [Thomas Goodwin].
HOMILETIC HINTS AND SUGGESTIONS
1Ch_16:19 to 1Ch_22:1. The condition of Israel. Few, very few, strangers and migrating. Men of number, accounted unworthy, not distinguished by external dignity and power, as Rome marks her communicants. Humblest parts of communities, but honoured of God.
2. The estimation in which they are held. God’s anointed kings and priests, ordained to reign with Christ. God’s prophets to declare and set forth his will.
3. The protection which they enjoyed. To them intrusted the word of life, preserved to the world. To them a safe passport to accomplish God’s design among men.
1Ch_16:20 to 1Ch_22:1. God’s people may often be removed.
2. They can never be injured.
3. God’s property in them will never be renounced [Spurgeon].
HOMILETICS
THE GREATNESS OF JEHOVAH.—1Ch_16:23-33
These verses, like Psalms 96, celebrate Jehovah’s greatness. Great in essence and supremacy; great in mercy and dominion. All who hear and know this greatness are to tell it to others, that heaven and earth may rejoice in his reign.
I. Jehovah’s transcendent greatness.
1. He is the only true God. “The gods of the people are idols,” images in wood or stone, vanities and nothings.
2. He is the Creator of the world. “The Lord made the heavens.” His Godhead, proved by his works, chief of which is the architecture of heaven, whose lamps shine, and whose rain falls upon all mankind.
3. He is glorious in operations. His works are “marvellous.” No petty deity presiding over one nation, or one department of nature. Great in power and act, infinitely to be adored. Earthly potentates count themselves famous and strong. “God alone is great,” Massillon declared, and imperial majesties bowed their heads.
II. Jehovah must be worshipped on account of his greatness. “Worship the Lord.” Tribes and families called to honour him in his courts. “All worship be to God only” is a fit motto of a city company.
1. By submitting to his authority. No worship without submission. Recognise his claims and authority. Give him “the glory and strength” of intellect, heart, and life.
2. By presenting our gifts. Sacrifices of praise and thanksgiving springing from humble submission; gifts of money and effort prompted by love. To him who gives all, we should gladly “bring an offering and come into his courts.” “None of you shall appear before me empty.”
3. By a true spirit. God looks not at architecture and apparel. Worship must not be sinful and superficial; but reverent and sincere. (a) In the beauty of holiness. “Purity is the white linen of the Lord’s choristers,” says Spurgeon, “righteousness is the comely garment of his priests, holiness is the royal apparel of his servitors.” (b) In profoundest awe. “Fear (tremble) before him, all the earth” (Psa_96:9). Jehovah no earthly sovereign, but clothed in omnipotent grandeur. Dread of idols, mere superstition. Holy fear the spirit of true religion.
III. Heathen nations shall know and recognise Jehovah’s greatness. “Declare his glory among the heathen” (1Ch_16:24). The name of God dishonoured by heathen idolatry, vices, and cruelties. But they shall hear of his wonders of grace and mercy. The duty, the privilege of the church to tell them. A truly loyal and living church will resolve to publish salvation to the ends of the earth.
IV. The world shall rejoice in the reign of the great Jehovah. “Say among the nations, The Lord reigneth (1Ch_16:31).
1. Joy in heaven. “Let the heavens be glad.”
2. Joy in earth. “Let the earth rejoice.”
3. Joy in which all creatures shall participate. “The sea, no more troubled over shipwrecked mariners, and rehearsing grief of widows and orphans, shall adopt a cheerful note.” The fields shall rejoice in culture, abundant harvests, and freedom from rapine. The trees of the wood, no longer sheltering horrid cruelty, shall “sing out at the presence” of God in the retirement and devotion of men. “These verses are full of comprehensive beauty and power. They present the gathering together of everything under the confessed dominion of the reigning Christ. Things in heaven, as well as things on earth, rejoice together in the acknowledged blessing of the Lord of peace. The Psalm is throughout a very sweet strain of millennial prophecy” [Arthur Pridham].
“The truth that David learned to sing,
Its deep fulfilment here attains.
‘Tell all the earth the Lord is King!’
Lo, from the cross a King he reigns!” [Mrs. Charles].
THE BEAUTIFUL PLACE.—1Ch_16:27-29
Place, abode of the ark, the tabernacle and temple, apply to the sanctuary; public worship in God’s house.
I. Beautified by God’s presence. God pleased to locate his presence of old. “Let them make me a sanctuary that I may dwell among them.” Here “glory and honour” are constant attendants. In God combined, not in outward show and parade, all that is mighty and lovely, powerful and resplendent. Displays of mercy and love “beautify the place of his sanctuary and make the place of his feet glorious.”
II. Beautified by attractive services.
1. Cheerful song. “Sing unto the Lord.” No dismal rites celebrated; no bacchanalian shouts heard; mourning turned into joy. Singing a fitting expression of love, a reverent method of worship.
2. Free-will offerings. No part given reluctantly, but gladly. Offerings responsive signs and inspiriting examples to fellow-worshippers.
3. Spiritual fervour. In Psalms 96 we have a triple call, “sing … sing … sing.” No discordant note, no voice silent. Jew and Gentile, heaven and earth should join. The sacred fire of praise should burn and bless in perpetual flame.
III. Beautified by loyal attendants. The house of God the centre of joys and fellowships.
1. Regular in attendance. They “come before him,” habitually, punctually, and reverently; do not forget to assemble themselves together as the manner of some, but resolve “we will not forsake the house of our God.”
2. Mindful of its interests. They bring their offerings, respond to its claims, contribute to its support, and encourage its enterprises.
3. Obedient to its rules. Law everywhere, and should be decency and order in God’s house “In beauty of holiness,” a certain prescribed attire like splendid robes of ancient priests; or in right form and spirit, “in holy reverence” [Boothroyd]. Holiness in thought and heart required. Repeated and solemn warnings on this point. “I will be sanctified in them that come nigh me.”
RELIGIOUS WORSHIP—1Ch_16:28-29
I. It is due to God. “The glory due unto his name.”
1. It is right. However much we adore we cannot give more than he deserves. All honour, natural and reasonable, due to him as Creator, Preserver, Benefactor, and Redeemer.
2. It is acceptable. Though not enriching, yet well pleasing to him. “Whosoever offereth praise glorifieth me.”
II. It befits our moral nature. Man made to worship, the only creature capable of it.
1. It meets our aspirations. We long for God, restless and dissatisfied without him, ever display anxiety to find him. “Oh that I knew where I might find him, that I might come even to his seat.”
2. It satisfies our wants. Nothing but a personal God will do this. We feel for a living God. No sympathy with force, nor adoration of mere law. A senseless power satisfies no social or religious instincts, draws out no song or psalm. “My soul thirsteth for God, for the living God.”
3. It dignifies our character. “In beauty of holiness.” It detaches from earth and sin, gives beauty to contemplate, strength to imitate, and fear to humble and guide. Fellowship with God most holy and most exalting. “It is good for me to draw near to God.”
A GRAND PROSPECT.—1Ch_16:30-33
Here find a splendid prospect for the heathen, “a grand missionary hymn” for the Christian Church!
I. Jehovah reigns supremely. “The Lord reigneth.” No abstract principle, no blind force nor law rules the world. Infinite and unchangeable, absolute and independent, almighty and supreme—the fountain of all being, filling heaven and earth with splendour.
II. The reign of Jehovah a cause of joy to the world. “The Lord reigneth; let the earth rejoice; let the multitudes of isles be glad.”
1. It is a reign of righteousness. Others tyrannical and oppressive have produced injustice, bloodshed, and terror. Truth and justice conspicuous everywhere in his dominions, shines bright as stars in heaven. “The heavens declare (put before us, in our sight) his righteousness” (Psa_97:6).
2. A reign of moral stability. “The world,” shaken with revolutions, impaired with sin, “shall be stable,” settled in government and free from invasions, “that it be not moved.” Society is safe, social and political order secure where Christ is supreme.
3. A reign of purity. Idolatry shall cease, peace prevail, the earth purified; blessed with the presence and delivered by the grace of Messiah. On this account earth may rejoice and heaven be glad. “Alleluia: for the Lord God omnipotent reigneth!”
THE CLOSING PRAYER AND DOXOLOGY.—1Ch_16:35-36
God’s mercy had commenced deliverance, encouragement is given to pray for its completion. The prayer is based upon the promise, Deu_30:3, and is a psalm of thanksgiving for its prospective accomplishment.
I. The Prayer.
1. In its spirit. Earnest, humble, and sincere.
2. In its purpose. (a) For deliverance. “Save us and deliver us.” (b) For unity. “Gather us together.” (c) For gratitude. “To give thanks to thy holy name.” No longer a scattered people, but united in God’s courts to triumph in praise. God’s people a prayerful people, saved, united, and grateful to God for his goodness. Hence—
II. The Doxology.
1. Praise to God as their God. “The Lord God of Israel.”
2. Praise universal. “Let all the people say, Amen.”
3. Praise continual. “For ever and ever.” God blessed from eternity, will be through eternity, let him be praised without intermission, “from everlasting to everlasting.”
HOMILETIC HINTS AND SUGGESTIONS
1Ch_16:23-33. A song of praise.
1. Setting forth God’s excellencies. Creator, Ruler, and majestic. Claiming homage and service as due to his great name.
2. Asserting God’s supremacy in the world. “Above all gods,” overruling physical nature and social communities for the welfare of men.
3. Predicting God’s universal kingdom. Triumphant over evil and bringing universal joy.
1Ch_16:23-24. Notice—I. The end desired. To see the earth singing unto the Lord and blessing his name. II. The means suggested. The showing forth his salvation from day to day; declaring his glory, &c. III. The certainty of its accomplishment. The Lord hath said it. “O sing, &c.” When he commands, earth must obey [Treasury of David]. I. Declare among the heathen the glory of God’s perfections, that they may acknowledge him as the true God. II. Declare the glory of his salvation, that they may accept him as their only Redeemer. III. Declare the glory of his providence, that they may confide in him as their faithful guardian. IV. Declare the glory of his word, that they may prize it as their chief treasure. V. Declare the glory of his service, that they may choose it as their chief occupation. VI. Declare the glory of his residence, that they may seek it as their best home [William Jackson].
1Ch_16:28-29. The claims of God to the worship and homage of his creatures. What I have to demonstrate is—I. That God is entitled to the homage of his creatures, and claims it as proper and right. II. That these claims are made upon us, his intelligent creatures. It will therefore be necessary to show that we are capable of knowing God to all the extent necessary to excite in our minds the feelings of awe, reverence, and admiration, since these are essential to homage and worship. Also to prove that such claims are not only reasonable, but founded in justice and right. III. That the worship and homage required is such, that it not only does not degrade, but elevates the man that pays it; that it is not the hard requirement of despotism, but the righteous claim of infinite excellence, not the service of flattery and servility, the free-will offering of a discerning and admiring mind [J. Robinson].
1Ch_16:29. The beauty of holiness. The religion of the gospel of Christ is “the beauty of holiness,” as it concerns its Author, its plan, its fruits.
1. As it concerns its Author. Whatever we can understand as meant by beauty or holiness, we see in the attributes of God, whether we consider them in all their harmony, or contemplate any one of them in particular.
2. As to its plan. Survey the gospel where we will, or regard whatever we can that is revealed concerning it, we find it to be all “beauty;” and we cannot call it by a more appropriate name than “the beauty of holiness.”
3. As to its fruits. There is a holy separation, a beautiful character of holiness, a separation as to character, feelings, and conduct; these are all the various fruits of grace; and so the man becomes beautiful in holiness [Legh Richmond, 1772–1827].
1Ch_16:34. Thanks for divine goodness. I. God its source. II. Displayed in suitable ways. Mercy to the miserable. III. Lasting in its nature. Outweighing sin and rebellion. “Endureth for ever.”
1Ch_16:36. The people’s amen.
1. Indicating attention, appreciation, and interest in the service.
2. A solemn sealing. Ratification and acceptance of what has been done.
3. A real duty. The people to respond (not the minister merely) with hearty and universal voice. “Amen so be it.”
HOMILETICS
MINISTRY BEFORE THE ARK.—1Ch_16:37-42
The sequel of this chapter describes the arrangement of services, appointment of musicians and porters, with their respective duties.
I. An orderly service. Asaph and his brethren officiated as singers; Obed-edom and Hossah served as doorkeepers, each in his place and in his time. “Order gave each thing view” [Shaks.].
II. A musical service. This chiefly at Gibeon, where Heman and Jeduthun presided over the sacred music. In both places “musical instruments of God” used.
III. A cheerful service. “To give thanks to the Lord.” It becomes the redeemed to praise God. The greater, more numerous God’s blessings, the greater honour and service we should feel are due to him. “Gratitude is the memory of the heart.”
IV. A perpetual service. At Jerusalem before the ark, ministry was “continually as every day’s work required” (1Ch_16:37). At the altars at Gibeon, priests attended, incense burnt “continually, morning and evening.” A permanent local ministry and regular choir are established, in fixed place and due order. Prayer and praise should ever be kept up in God’s house, and in our own hearts and lives. “His praise shall continually be in my mouth.”
HOMILETIC HINTS AND SUGGESTIONS
1Ch_16:43. David’s attention to his household. Personal religion was exemplified by David. I. By the work in which he had been engaged.
1. It was a glorious work.
2. It had been performed in a manner most acceptable to God. II. By the work to which he returned. He returned to bless his house, that is—
1. To obtain blessing for them by prayers.
2. To render himself a blessing by his conduct. Consider
(1) How highly we are privileged.
(2) How we should improve our privileges [C. Simeon, M.A.]. He that had “blessed the people” (1Ch_16:18) returns to “bless his household” (1Ch_16:20). Piety in public and in private—public worship and family worship. A good man after public religious duties, returns joyous, thankful, and loving to his house (cf. Lange, 2Sa_6:20). Ministers must not think that their public performances will excuse them from family worship; but when they have blessed the public assembly they are to return and bless their own households. And none is too great to do this. It is the work of angels to worship God; and therefore certainly can be no disparagement to the greatest of men [Benson].
ILLUSTRATIONS TO CHAPTER 16
1Ch_16:4-7. With harps. 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 [Carlyle]. Like her friend Mdlle. Janotha, Jenny Lind believed 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].
1Ch_16:8-11. The Psalmist speaks of singing to the name of the Lord, blessing, extolling, thanksgiving, exalting (cf. 1Ch_16:28-31). Just as the stem which is full of sap throws out many branches, so the believer who is full of a spirit of praise will give vent to it in many different forms [P. B. Power].
1Ch_16:26. The Lord made the heavens. This verse is a notandum. What a tribute to astronomy is it that the Lord is so often done homage to as having made the heavens! Let the theology of nature be blended with the theology of conscience—a full recognition of the strength and the glory which shine palpably forth in the wonders of creation, with the spiritual offerings of holy worship and holy service [Thomas Chalmers].
1Ch_16:32-38. Sea roar, and trees of the wood sing.
“His praise, ye winds, that from four quarters blow,
Breathe soft or loud; and wave your tops, ye pines,
With every plant, in sign of worship wave”
[Milton].
1Ch_16:34-36. For ever. A line of praise is worth a leaf of prayer, and an hour of praises is worth a day of fasting and mourning [J. Livingstone]. It was the law in some of the old monasteries that the chanting of praise should never be interrupted, and that one choir of monks should relieve another in the holy service [Bib. Museum].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain 1Ch 16:29
1Ch 16:29
Beauty consists in delicacy of proportion, a harmony of parts conveying to the mind sweet associations of thought. Holiness is the subdued reflection of the bright things of heaven, the image of God traceable in His creatures, a spirit of love, and peace, and order, gathering all things gracefully into a unity of being and a singleness of purpose. Then is not holiness true beauty?
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I. Our services on earth are done best when they copy most the worship of heaven. There the beauty of saints and angels is their awe. The nearest to God will always be the most reverential. To a well-ordered mind it is a very solemn thing to draw near to the immediate presence of the Most High.
II. There should always be a certain preparedness of mind in coming before God, remembering what we are: poor sinners coming into the presence of infinite purity to exercise the highest function and privilege of human existence.
III. It is part of the constitution of a Church, without which it cannot be "beautiful," that every member should be exercising in some way his own proper gift for the service of God and the extension of His kingdom. For a Church is to be a centre—a centre of expansion, always extending itself, light and love always radiating from it.
IV. The acme of holiness itself is love. Let your sympathies go out and give expression to the thought you feel. Let the Church be more what it ought to be, "one family," and so "grow up into Him in all things, which is the Head, even Christ."
J. Vaughan, Fifty Sermons, 9th series, p. 87.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Celebration of the Event
The Celebration of the Event
Only the first three vv. and the last v. of this chapter are derived from 2Sa_6:17-20, the rest, describing the musical arrangements, being new.
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7. Delivered first, etc.] RV 'did.. first ordain to give thanks unto the Lord, by the hand of': i.e. the appointment of Asaph and his brethren to have charge of the singing dated from the day when the ark was brought to Jerusalem. The psalm that follows consists of Psa_105:1-15; Psa_96:1-13; Psa_106:1, Psa_106:47-48; The last section (1Ch_16:35) seems to reflect the conditions of the exile.
22. Mine anointed] i.e. my chosen, the allusion being to the patriarchs: see Gen_12:17; Gen_20:3-7.
29. The beauty of holiness] RM 'in holy array': i.e. in sacred vestments.
35. And say ye] a liturgical direction which does not occur in Psa_106:47.
38. With their brethren] probably the name of 'Hosah' has been lost after Obededom.
Also] better, 'even Obededom.'
39. The high place.. Gibeon] This has been mentioned previously in 1Ki_3:4, but the presence there of the Tabernacle is here referred to for the first time.
40. The altar] This was the altar at Gibeon; there was another before the ark at Jerusalem.
41. Jeduthun] perhaps the same as the 'Ethan' of 1Ch_15:17. Asaph seems to have attended upon the ark at Jerusalem (1Ch_16:37), whilst Heman and Jeduthun served at Gibeon.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The offerings and Gifts
The offerings and Gifts
v. 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, both in atonement for sin and in establishing the right relation between themselves and the covenant God.
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v. 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, commending their zeal and asking the richest blessings of Jehovah upon them.
v. 3. And he dealt to everyone of Israel, both man and woman, to every one a loaf of bread and a good piece of flesh, a measure of wine, and a flagon of wine, rather, a cake of pressed grapes.
v. 4. And he appointed certain of the Levites to minister before the ark of the Lord, thereby instituting divine service in Jerusalem, and to record, literally, "to bring to remembrance," to pray at the meat-offering, Lev 2:2, and to thank and praise the Lord God of Israel:
v. 5. Asaph, the chief, the man in charge of the first company of musicians, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom; and Jeiel with psalteries and with harps, these being the members of the second company of Tabernacle musicians; but Asaph made a sound with cymbals;
v. 6. Benaiah also and Jahaziel, the priests, with trumpets continually before the Ark of the Covenant of God, to announce certain festivals and seasons, as well as the divisions of the psalms in the liturgical part of the Temple worship. An elaborate liturgy may well be reconciled with true piety of heart.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
The word "they" in these verses refers to the priests and Levites.
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before God
"to God"
When David had finished sacrificing the burnt offering and the fellowship offerings
This is a metonym for David directing the priests, who performed the actual sacrifices. (See: Metonymy)
he blessed the people in the name of Yahweh
To bless "in the name of Yahweh" means to bless with Yahweh's power and authority or as his representative. (See: Metonymy)
He distributed to every Israelite
This was done under David's authority and direction. (See: Metonymy)
cake of raisins
a baked sweet bread made with dried grapes
translationWords
ark of the covenant
tent
David
burnt offering
fellowship offering
God
bless
people group
name
Yahweh
Israel
bread
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 16:1-43 The transfer of the Ark (16:1-3) and the…
16:1-43 The transfer of the Ark (16:1-3) and the conclusion of the event (16:43) are reported exactly as in Samuel (see 2 Sam 6:17-20). However, between these bookends, the Chronicler elaborates on the celebrations that accompanied the event and on the permanent arrangements for worship (1 Chr 16:4-42). David’s psalm of celebration is the central focus of the account.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.