He appointed some of the Levites to minister before Yahweh’s ark, and to commemorate, to thank, and to praise Yahweh, the God of Israel: Asaph the chief, and second to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom, and Jeiel, with stringed instruments and with harps; and Asaph with cymbals, sounding aloud; with Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God.
Then on that day David first ordained to give thanks to Yahweh, by the hand of Asaph and his brothers.
Geneva Bible translators 1599 · Public Domain On vv4, 7 To wit, God’s benefits toward his people.
To wit, God’s benefits toward his people.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–7 1Ch 16:4 And he appointed [certain] of the Levites…
1Ch 16:4 And he appointed [certain] of the Levites to minister before the ark of the LORD, and to record, and to thank and praise the LORD God of Israel:
Ver. 4. And to record.] Or, To declare and publish.
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And to thank and praise.] God is good, and so is the object of praise. He also doeth good, and so is the object of thanks.
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 On v7 David delivered first this psalm; whereby it is implied,…
David delivered first this psalm; whereby it is implied, that after this he delivered many other psalms successively into their hands, to be sung by them to the praise of God in his public service. See 2Sa 23:1; 2Ch 29:30. As for the matter of this psalm, I shall defer the explication of it till I come to the Book of Psalms, where we shall find it in the same words, in Psa 96; Psa 105.
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 On v7 We have here the thanksgiving psalm which David, by…
We have here the thanksgiving psalm which David, by the Spirit, composed, and delivered to the chief musician, to be sung upon occasion of the public entry the ark made into the tent prepared for it. Some think he appointed this hymn to be daily used in the temple service, as duly as the day came; whatever other psalms they sung, they must not omit this. David had penned many psalms before this, some in the time of his trouble by Saul. This was composed before, but was now first delivered into the hand of Asaph, for the use of the church. It is gathered out of several psalms (from the beginning to Ch1 16:23 is taken from Psa 105:1, etc.; and then Ch1 16:23 is the whole 96th psalm, with little variation; Ch1 16:34 is taken from Psa 136:1 and divers others; and then the last two verses are taken from the close of Ps. 106), which some think warrants us to do likewise, and make up hymns out of David's psalms, a part of one and a part of another put together so as may be most proper to express and excite the devotion of Christians. These psalms will be best expounded in their proper places (if the Lord will); here we take them as they are put together, with a design to thank the Lord (Ch1 16:7), a great duty, to which we need to be excited and in which we need to be assisted. 1. Let God be glorified in our praises; let his honour be the centre in which all the lines meet. Let us glorify him by our thanksgivings (Give thanks to the Lord), by our prayers (Call on his name, Ch1 16:8), by our songs (Sing psalms unto him), by our discourse - Talk of all his wondrous works, Ch1 16:9. Let us glorify him as a great God, and greatly to be praised (Ch1 16:25), as supreme God (above all gods), as sole God, for all others are idols, Ch1 16:26. Let us glorify him as most bright and blessed in himself (Glory and honour are in his presence, Ch1 16:27), as creator (The Lord made the heavens), as the ruler of the whole creation (His judgments are in all the earth, Ch1 16:14), and as ours - He is the Lord our God. Thus must we give unto the Lord the glory due to his name (Ch1 16:28, Ch1 16:29), and own it, and much more, his due. 2. Let other be edified and instructed: Make known his deeds among the people (Ch1 16:8), declare his glory among the heathen (Ch1 16:24), that those who are strangers to him may be led into acquaintance with him, allegiance to him, and the adoration of him. Thus must we serve the interests of his kingdom among men, that all the earth may fear before him, Ch1 16:30. 3. Let us be ourselves encouraged to triumph and trust in God. Those that give glory to God's name are allowed to glory in it (Ch1 16:10), to value themselves upon their relation to God and venture themselves upon his promise to them. Let the heart of those rejoice that seek the Lord, much more of those that have found him. Seek him, and his strength, and his face: that is, seek him by the ark of his strength, in which he manifests himself. 4. Let the everlasting covenant be the great matter of our joy and praise (Ch1 16:15): Be mindful of his covenant. In the parallel place it is, He will be ever mindful of it, Psa 105:8. Seeing God never will forget it, we never must. The covenant is said to be commanded, because God has obliged us to obey the conditions of it, and because he has both authority to make the promise and ability to make it good. This covenant was ancient, yet never to be forgotten. It was made with Abraham, Isaac, and Jacob, who were long since dead (Ch1 16:16-18), yet still sure to the spiritual seed, and the promises of it pleadable. 5. Let God's former mercies to his people of old, to our ancestors and our predecessors in profession, be commemorated by us now with thankfulness to his praise. Let it be remembered how God protected the patriarchs in their unsettled condition. When they came strangers to Canaan and were sojourners in it, when they were few and might easily have been swallowed up, when they were continually upon the remove and so exposed, when there were many that bore them ill-will and sought to do them mischief, yet no man was suffered to do them wrong - not the Canaanites, Philistines, Egyptians. Kings were reproved and plagued for their sakes. Pharaoh was so, and Abimelech. They were the anointed of the Lord, sanctified by his grace, sanctified by his glory, and had received the unction of the Spirit. They were his prophets, instructed in the things of God themselves and commissioned to instruct others (and prophets are said to be anointed, Kg1 19:16; Isa 61:1); therefore, if any touch them, they touch the apple of God's eye; if any harm them, it is at their peril, Ch1 16:19-22. 6. Let the great salvation of the Lord be especially the subject of our praises (Ch1 16:23): Show forth from day to day his salvation, that is (says bishop Patrick), his promised salvation by Christ. We have reason to celebrate that from day to day; for we daily receive the benefits of it, and it is a subject that can never be exhausted. 7. Let God be praised by a due and constant attendance upon him in the ordinances he has appointed: Bring an offering, then the fruit of the ground, now the fruit of the lips, of the heart (Heb 13:15), and worship him in the beauty of holiness, in the holy places and in a holy manner, Ch1 16:29. Holiness is the beauty of the Lord, the beauty of all sanctified souls and all religious performances. 8. Let God's universal monarchy be the fear and joy of all people. Let us reverence it: Fear before him, all the earth. And let us rejoice in it: Let the heavens be glad and rejoice, because the Lord reigns, and by his providence establishes the world, so that, though it be moved, it cannot be removed, nor the measures broken which Infinite Wisdom has taken in the government of it, Ch1 16:30, Ch1 16:31. 9. Let the prospect of the judgment to come inspire us with an awful pleasure, Let earth and sea, fields and woods, though in the great day of the Lord they will all be consumed, yet rejoice that he will come, doth come, to judge the earth, Ch1 16:32, Ch1 16:33. 10. In the midst of our praises we must not forget to pray for the succour and relief of those saints and servants of God that are in distress (Ch1 16:35): Save us, gather us, deliver us from the heathen, those of us that are scattered and oppressed. When we are rejoicing in God's favours to us we must remember our afflicted brethren, and pray for their salvation and deliverance as our own. We are members one of another; and therefore when we mean, "Lord, save them," it is not improper to say, "Lord, save us." Lastly, Let us make God the Alpha and Omega of our praises. David begins with (Ch1 16:8), Give thanks to the Lord; he concludes (Ch1 16:36), Blessed be the Lord. And whereas in the place whence this doxology is taken (Psa 106:48) it is added, Let all the people say, Amen, Hallelujah, here we find they did according to that directory: All the people said, Amen, and praised the Lord. When the Levites had finished this psalm or prayer and praise, then, and not till then, the people that attended signified their consent and concurrence by saying, Amen, And so they praised the Lord, much affected no doubt with this newly instituted way of devotion, which had been hitherto used in the schools of the prophets only, Sa1 10:5. And, if this way of praising God please the Lord better than an ox or a bullock that has horns and hoofs, the humble shall see it and be glad, Psa 69:31, Psa 69:32.
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 On vv4–7 Asaph the chief,.... Of those that were now appointed:…
Asaph the chief,.... Of those that were now appointed: otherwise, of the three principal singers, Heman was the chief, and Asaph next, Ch1 6:33.
and next to him Zechariah, Jeiel, Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obededom, and Jeiel, with psalteries, and with harps; to play upon them before the ark at the same time the psalms and songs were vocally sung; the above persons are such as are named before, Ch1 15:18,
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but Asaph made a sound with cymbals; he struck and played upon them, see Ch1 15:19.
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 On vv4, 7 To thank, and praise - All our rejoicings should…
To thank, and praise - All our rejoicings should express themselves in thanksgivings to him, from whom all our comforts are received.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 7 Verse 5. Asaph] See the preceding chapter, 1Ch 15:17,…
Verse 5. Asaph] See the preceding chapter, 1Ch 15:17, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 7 1Ch 16:4. To record, and to thank and praise…
1Ch 16:4. To record, and to thank and praise the Lord, &c. — To rehearse and declare unto the people the wonderful works God had done for Israel, and to give him thanks for them, and to extol his almighty goodness and his glorious perfections. All our rejoicings should express themselves in thanksgivings to him from whom all our comforts are received.
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 On v4 This passage is interposed by the writer of Chronicles…
This passage is interposed by the writer of Chronicles between two sentences of the parallel passage in Samuel. It contains a detailed account of the service which David instituted at this time, a service out of which grew the more elaborate service of the temple. The language of much of the passage is remarkably archaic, and there can be no reasonable doubt that it is in the main an extract from a record of the time of David.
1Ch 16:5
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The occurrence of the name “Jeiel” twice in this list is considered suspicious. Hence, the first “Jeiel” is thought to be a corrupt reading for “Aziel” 1Ch 15:20, or “Jaaziel” 1Ch 15:18.
1Ch 16:8
The Psalm here put before us by the Chronicler, as sung liturgically by Asaph and his brethren on the day of the ark’s entrance into Jerusalem, accords closely with the passages in the present Book of Psalms noted in the marg reff.
It is, apparently, a thanksgiving service composed for the occasion out of Psalms previously existing.
1Ch 16:39
This is the first mention that we have of Gibeon as the place at which the tabernacle of the congregation now rested. Previously it had been at Nob 1Sa 21:1-6, from where it was removed probably at the time of the slaughter of the priests by Doeg 1Sa 22:18-19. It is uncertain whether Gibeon was regarded as a “high place” before the transfer to it of the tabernacle: hut thenceforth, until the completion of Solomon’s Temple, it was the “great high place” 1Ki 3:4 - a second center of the national worship which for above 50 years was divided between Gibeon and Jerusalem.
1Ch 16:40
Upon the altar of the burnt offering - The original altar of burnt-offering Exo 27:1-8 continued at Gibeon with the tabernacle 2Ch 1:3, 2Ch 1:5. David must have erected a new altar for sacrifice at Jerusalem 1Ch 16:1. The sacrifices commanded by the Law were, it appears, offered at the former place; at the latter were offered voluntary additional sacrifices.
1Ch 16:41
The rest ... - Rather, “the rest of the chosen ones, who were mentioned by name.” The “chosen ones” were “mentioned by name” in 1Ch 15:17-24. A portion of them, namely, those named in 1Ch 16:5-6, conducted the service in Jerusalem; the remainder were employed in the worship at Gibeon.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4–7 Appointed, as a prophet, (Haydock) or by dispensation. The…
Appointed, as a prophet, (Haydock) or by dispensation. The high priest has supreme spiritual power, Deuteronomy xvii. 18., &c. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–7 he appointed certain of the Levites to minister before…
he appointed certain of the Levites to minister before the ark of the Lord--No sooner was the ark deposited in its tent than the Levites, who were to officiate in the choirs before it, entered upon their duties. A select number of the musicians were chosen for the service from the list (Ch1 15:19-21) of those who had taken a prominent part in the recent procession. The same arrangement was to be observed in their duties, now that the ark again was stationary; Asaph, with his associates, composing the first or principal company, played with cymbals; Zechariah and his colleagues, with whom were conjoined Jeiel and Obed-edom, forming the second company, used harps and similar instruments.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 7 4. To record, and to thank and praise —…
4. To record, and to thank and praise — The verb rendered to record is the same as that in the titles of Psalms 38, 70, where it is rendered to bring to remembrance. The contents of those psalms are a memorial to God of the penitence, sufferings, and dangers of a tempted soul. So, along with thanksgiving and praise, the Levites were also to memorialize Jehovah of Israel’s needs and sorrows by the use of such penitential psalms.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–7 4–6 (cp. 1Ch_16:37-38). David’s Arrangements for Ministration before the…
4–6 (cp. 1Ch_16:37-38). David’s Arrangements for Ministration before the Ark
4. to record] R.V. to celebrate. The literal meaning is to call to mind; cp. 1Ch_16:12 (remember). Cp. Psalms 38, 70 (titles).
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 On vv4–7 (4) And he appointed certain of the Levites.—Literally, put,…
(4) And he appointed certain of the Levites.—Literally, put, placed (Gen_3:12).
To minister.—Literally, ministering—i.e., as ministers. The object of the appointment is defined by the words which follow: “both to remind, and to thank, and to praise Jehovah, the God of Israel.” Each verb expresses a distinct kind of duty in the service of song.
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To record is the technical term for chanting the psalms which accompanied the sacrificial burning of the Azkârâh, that is, the part of the meat offering that was presented on the altar (Lev_2:2). (Comp. the use of the cognate verb in the titles of Psalms 38, 70)
To thank was to perform psalms of invocation, and confession of benefits received.
To praise was to sing and play hymns of hallelujah such as Psalms 146-150.
These Levites were to minister thus before the Ark in the sacred tent of Mount Zion.
(4-42) THE INSTITUTION OF A MINISTRY FOR THE ARK. THE ODE SUNG ON THE DAY OF INSTITUTION.
This entire section is peculiar to the Chronicle. 1Ch_16:43 is almost identical with 2Sa_6:19-20. Compared, then, with the older text, this relation of the chronicler’s looks like a parenthesis interpolated from another source into the history, as narrated in 2Sa_6:12-20.
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 On vv4–7 Vers. 4-7. These verses contain a statement of the…
Vers. 4-7. These verses contain a statement of the arrangement David made of a more permanent nature, but to date from this commencement, for the service of thanksgiving by the Levites.
To minister; i.e. to officiate, as we should say, in the service before the ark. The verse seems to describe what should be the essence of that service. It was threefoldto record, to thank, and to praise the Lord God of Israel. The word here used for "record" is the Hiph. of rkz (to remember), and is remarked upon by Gesenius as a title strictly appropriate to the character of the two psalms 38. and 70., on the head of which it stands, as meaning, "to make others remember". (see also such passages as Exo_20:24; 2Sa_8:16 2Sa_18:18 2Sa_20:24; Isa_43:26; Isa_63:7) The minds of the people were to be refreshed in this service and in their very psalm of praise (so note in this sense vers. 8, 9, 12, 21, etc.), by being reminded or told, so far as the youngest of them might be concerned, of God"s marvellous and merciful deeds for their forefathers of many, many a generation. Then they were to give intelligent and hearty thanks. And, lastly, they were to offer to approach that purest form of worship which consists in adoring praise. One might imagine with what zest they would have accepted, with what fervour they would have added lip and instrument of music to it that one verse which needed the revolution yet of nearly another three thousand years, that it might flow from the devotion or" Addison.
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When all thy mercies, O my God, My rising soul surveys, Transported with the view I"m lost In wonder, love, and praise.
Ministerial service.
Although the Levites were set apart for the service of the Lord"s house, even from the days of Moses, it is certain that the Levitical services were more fully organized by David, and that from his time there was more of system and more of efficiency in their ministrations. There is so marked a difference between the Jewish Church and the Christian Church, that we can only apply the general principles of the former to the latter. Yet the text may well suggest to us that
I PUBLIC WORSHIP HAS SCRIPTURAL AUTHORITY. Worship, to be acceptable, must be from the heart. But out of the abundance of the heart the mouth will speak. It is natural and appropriate that the sentiments and desires of the soul should find a vocal utterance; and it is also natural and appropriate that those who have the same tribute to offer should join together and offer it in common. The Book of the Acts in the New Testament sanctions such worship equally with these Books of Chronicles in the Old.
II PUBLIC WORSHIP SHOULD CONSIST LARGELY OF THANKSGIVING AND PRAISE. According to the text, the Levites recorded and celebrated the glorious deeds of the Most High, adored his attributes, gave thanks for his forgiving mercy, his bounty, and loving-kindness. We do not want less prayer in our congregations, but we do want more praise. "His mercy endureth for ever;" and while his mercy endures his praises should not cease.
III PUBLIC WORSHIP SHOULD BE LED BY APPOINTED MINISTERS. Common sense may teach us so much. If praise is to be sung, some musical leaders must conduct it. If the Scriptures are to be read, some human voice must read them. If prayer is to be offered, some one must pour forth the language of petition, in which others may join, whether silently or audibly. If the gospel is to be heard by men, "how shall they hear without a preacher?" Scripture precedents abound for ministerial service.
IV While public worship must be properly conducted, IT MUST NOT BE DELEGATED ANY FUNCTIONARIES OR OFFICIALS, WHOSE SERVICES MAY BE SUBSTITUTED FOR THAT OF THE PEOPLE. Levites under the old dispensation, pastors and teachers under the new, may aid the devotions of the people, but their offering cannot be accepted in the place of what God requires a song, a prayer, from every heart. "Praise the Lord, all ye people!" The Christian Church admits of no exclusive priesthood; all Christians are priests unto God the Father, inasmuch as all offer to him sacrifices of willing obedience and grateful praise.
CONCLUSION.
1. A rebuke to the ungrateful and undevout, who, whilst they daily receive God"s mercies, acknowledge not the Giver.
2. A rebuke to the formal and ceremonial, who excuse themselves fromoffering sacrifices of praise on the ground that this "religious duty" is fulfilled by appointed officials.
3. A reminder and summons, to which all sincere Christians will do well totake heed. Some spiritual ministry and service may be fulfilled by every Christian; and it is a high honour to be permitted to lead the praises and the supplications of the people of the Lord. T.
Vers. 4-7, 36-43.
Regular Divine service.
These verses may suggest to us wholesome truths respecting the constant worship of God as distinguished from acts of exceptional devotion.
I THAT DEVOTION MUST NOT BE ALLOWED TO EVAPORATE IN TEMPORARY EXCITEMENT, David was wise in not sending the people home (ver. 43) until he had designed a plan or arrangement in virtue of which the thankful spirit of the people should express itself in ordinary and regular exercises (vers. 4-37). The time of revival, of exceptional religious excitement, of spiritual ecstasy, may be very pleasant and promising, but it will end in nothing or in positive evil, if those who prompt and lead it do not devise measures by which it shall find due utterance in permanent institutions.
II THAT SACRED THINGS MUST BE ENTRUSTED TO THE CHARGE OF CAPABLE AND RESPONSIBLE PERSONS. However admirable the institution, it will not take care of itself. Good things will soon wane and die if they be not taken charge of by living earnest souls. David sought and found the best men to be engaged in the service of praise (vers. 5, 6). In every part of Divine service, success can only be attained and maintained by competent and responsible men taking the matter in hand. If we trust to the intrinsic excellency of the exercise, and allow negligence or favouritism to enter, we may expect speedy, or, at any rate, certain decline and ultimate extinction. In God"s service let each post be assigned to that man whom he has made fittest for it, and who will feel that he is personally accountable for the way in which it is kept.
III THAT INFERIOR POSTS ARE NOT WITHOUT A REAL IMPORTANCE IN THE SERVICE OF GOD. Much mention is made here (as elsewhere) of doorkeepers. (vers. 38-43; see Psa_84:10) The doorkeepers of our sanctuaries are men of humble position; nevertheless, they may contribute much by conscientious carefulness and Christian courtesy to the comfort, peace of mind, and devoutness of spirit of the worshippers; and thus to the cause of God. Any position in the service of the Supreme, of a gracious and almighty Redeemer, is one which we do well to "magnify" in our esteem, that we may do our duty therein faithfully, as unto the Lord as well as unto men.
IV THAT PRAYER AS WELL AS PRAISE MUST BE INCLUDED IN DIVINE SERVICE. Though there was to be daily service at Jerusalem for the future, there must also be daily sacrifice at Gibeon (vers. 39, 40). The choir-master could not do the work of the priest; there must be sacrifice as well as praise. We should multiply our service of song and can hardly go too far in sacred psalmody; yet we must never make light of the prayer of confession, of the entreaty for Divine mercy, of our need to seek again the pardoning love of God.
V THAT ONE MAN MAY LEAD, BUT ALL MUST PARTICIPATE IN, THE SERVICE OF GOD. David alone prepared and delivered the psalm. Asaph alone received it at the king"s hand, and made the musical arrangements (vers 5-7); but "all the people said Amen and praised the Lord (ver. 36). It is well sometimes that one man should speak for others, they following and participating in thought, and saying "Amen" at the end, in token and utterance of their hearty assent. It is also well perhaps better that" all the people" should utter together the words of prayer and praise. Most men can best follow the sense when they utter the sound of sacred words. This is a question fur individual and congregational aptitudes and preferences; the matter of importance is that, whatever method be adopted, the service of God shall be one in which all hearts unite in supplication, in adoration, in thanksgiving, in consecration. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4, 7 And to record.
1Ch_16:4-7
And to record.
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The recorders
These recorders were to take notes of what God had done; they were to be the chroniclers of the nation, and out of their chronicles they were to compose the psalms and songs. The original of the word record bears another meaning--to bring to remembrance. We gather--
I. That if recorders were appointed, there is some fault in our memory towards the Lord.
1. Memory has been prejudiced by the fall.
2. Memory towards Gods mercy has been very much impaired by neglect.
3. Memory touching Gods mercy is often overloaded with other things. I think Aristotle used to call memory the stomach of the soul, in which it retains and digests what it gathers; but men cram it full of everything that it does not want--upon which the soul cannot feed, and thus they ruin it for remembering the best things.
4. Memory has also suffered from its connection with the other faculties.
(1) Darkened understandings.
(2) Perverted affections.
5. Our memory of Gods goodness is often crushed down by a sense of present pain.
II. That we ought to do all we can to assist our memories towards God.
1. It is a good thing to make an actual record of Gods mercy.
2. Be sure to praise God thoroughly at the time you receive His goodness.
3. Set apart a little time for meditation.
4. Often rehearse His mercy in the ears of others.
5. Use everything about you as a memento.
III. We have all had mercies to remember.
1. Common mercies.
2. Special providence.
3. The long-suffering of God.
IV. That all our memories should tend to make us praise and bless God. Rowland Hill used to say that worldlings were like the hogs under the oak, which eat the acorns, but never think of the oak from which they fall, nor lift up their heads to grunt out a thanksgiving. (C. H. Spurgeon.)
And Jeiel with psalteries and with harps.--
The meaning of song
The meaning of song goes deep. Who is there that in logical words can express the effect that music has on us? A kind of inarticulate, unfathomable speech, which leads us to the edge of the infinite, and lets us for moments gaze into that. (T. Carlyle.)
Musical talent dedicated to God
Jenny Lind believed that her art was the gift of God, and to be dedicated to His service. I have always put Him first, said she, in her last illness. (Church Worker.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v4 See titles of Psalms 38, 70.
record
See titles of Psalms 38, 70.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v4 6. The Great Thanksgiving Psalm
6. The Great Thanksgiving Psalm
CHAPTER 16:4-43
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1. David’s appointment (1Ch 16:4-6)
2. The Psalm of praise and thanksgiving (1Ch 16:7-36)
3. The Levites and the public worship (1Ch 16:37-43)
A great thanksgiving Psalm was then delivered by David into the hand of Asaph and his brethren. The view of modern critics, that this Psalm is post-exilic, does not call for any refutation, for the text declares that David himself delivered the hymn to Asaph. The Psalm is made up of portions of different Psalms. See Psalm 105:1-15; 96:1-13; 106:47-48; 107:1; 136. A careful study will show the far reaching meaning of this composite Psalm. It is a great prophecy. It begins with the celebration and praise of what Jehovah has done. Israel is called to remember His covenant. It is not the covenant at Sinai, with its conditional promises, but the unconditional, the grace-covenant, made with Abraham, an everlasting covenant that his seed is to have the land. But prophetically the Psalm points to the time when “His judgments are in all the earth”; it is at that time when the covenant made with Abraham will be remembered. Such a time will come according to the prophetic Word. Verse 22, “Touch not Mine anointed, and do My prophets no harm,” speaks of Israel’s preservation; for Israel is His anointed, a kingdom of kings and priests. The day must come when the covenant made with Abraham will be realized and when Israel shall possess the land, after their wanderings from nation to nation (verse 20). Then there will be a throne in Zion and a King shall reign in righteousness, even Christ (Psalm 2).
Then Psalm 96 is quoted. It is a Psalm which looks forward to the kingdom on earth, when the nations acknowledge Jehovah and bow in His presence. The blessed age of glory, of which the prophets have so much to say, the unreached goal of the glorious future of the earth, the millennium, is pictured in this Psalm.
Fear before Him, all the earth
The World is established, it cannot be moved,
Let the heavens be glad,
And let the earth rejoice.
And let them say among the nations,
The LORD reigneth.
Let the sea roar, and the fulness thereof,
Let the fields rejoice and all there is therein;
Then shall the trees of the wood sing out,
At the Presence of the LORD,
Because He cometh to judge the earth.
The praise of Israel concludes the thanksgiving Psalm. We repeat, it is prophetic. It looks onward to the time when the Lord will deliver His people, when the promises made to the fathers will all be fulfilled, when the nations of the earth will know the Lord and when He will reign over all. Such is Israel’s future. When He has been merciful to His land and to His people, the nations will rejoice (Deu 32:43).
At the close of this chapter we notice how King David regulates everything that was to be done before the ark.
“The placing of the ark in the capital of Israel, thus making it ‘the city of God,’ was an event not only of deep national, but of such typical importance, that it is frequently referred to in the sacred songs of the sanctuary. No one will have any difficulty in recognizing Psalm 24 as the hymn composed for this occasion. But other Psalms also refer to it, amongst which, without entering on details that may be profitably studied by each reader, we may mention Psalms 15, 68, 78, and especially Psalm 101, as indicating, so to speak, the moral bearing of the nearness of God’s ark upon the king and his kingdom.”
“Faith, apprehending the counsels and the work of God, could see in the establishment of the ark in Zion, the progress of God’s power and intervention towards the peaceful and glorious reign of the Son of David. The sure mercies of David were as bright to the eye of faith as the dawn of day, in that the ark of the covenant had been set up by David in the mountain which God had chosen for His everlasting rest” (Synopsis of the Bible).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v7 David’s Psalm of Praise
David’s Psalm of Praise
v. 7. Then, on that day, David delivered first this psalm, to thank the Lord, into the hand of Asaph and his brethren, for use in the public worship at the Tabernacle (the hymn, as here recorded, is almost identical with Psalms 96; Cf also Psa 105:1-15; Psa 106:47-48):
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v. 8. Give thanks unto the Lord, call upon His name, in acknowledgment of His Godhead, make known His deeds among the people.
v. 9. Sing unto Him, sing psalms unto Him, talk ye of all His wondrous works.
v. 10. Glory ye in His holy name, in proud praise; let the heart of them rejoice that seek the Lord.
v. 11. Seek the Lord and His strength, in firm trust and confidence; seek His face continually. So this first strophe is a summons to praise the Lord and to seek His face.
v. 12. Remember His marvelous works that He hath done, His wonders, and the judgments of His mouth, in dealing justly both with His own people and with His enemies,
v. 13. O ye seed of Israel, His servant, ye children of Jacob, His chosen ones.
v. 14. He is the Lord, our God; His judgments are in all the earth, unmistakably plain to everyone that cares to see them, the strophe being a summons to consider the Lord’s ways and judgments.
v. 15. Be ye mindful always of His covenant, the Word which He commanded to a thousand generations, as it was given from Mount Sinai and, before that, to the patriarchs;
v. 16. even of the covenant which He made with Abraham, and of His oath unto Isaac;
v. 17. and hath confirmed the same to Jacob for a law and to Israel for an everlasting covenant,
v. 18. saying, Unto thee will I give the land of Canaan, the lot of your inheritance (there is a Messianic element in these lines, and the entire strophe is a summons to keep His wonderful covenant in mind, to trust in the Messiah and His work),
v. 19. when ye were but few, even a few, and strangers in it, namely, the families of the patriarchs.
v. 20. And when they went from nation to nation and from one kingdom to another people, as in the journeys of Abraham and Isaac to Philistia and Egypt, and that of Jacob to Mesopotamia,
v. 21. He suffered no man to do them wrong, as the history of each of the patriarchs shows; yea, He reproved kings for their sakes, Gen 12:17; Gen 20:3,
v. 22. saying, Touch not Mine anointed, and do My prophets no harm; for everyone of the patriarchs was, at the same time, a prophet of Jehovah, and the remembrance of the Lord’s protection afforded to their fathers was to keep the descendants in the fear of Jehovah.
v. 23. Sing unto the Lord, all the earth, His praise should not be confined to the children of Israel; show forth from day to day His salvation, the deliverance wrought through the Messiah.
v. 24. Declare His glory among the heathen, His marvelous works among all nations; for the missionary spirit has actuated the believers of all times.
v. 25. For great is the Lord, and greatly to be praised; He also is to be feared above all gods, ever thing that bears that name.
v. 26. For all the gods of the people, of the heathen nations far and wide, are idols, literally, "vanities, nothingnesses"; but the Lord made the heavens.
v. 27. Glory and honor are in His presence; strength and gladness are in His place, strength and beauty in His Sanctuary, for which reason all the world should join in the praise of His greatness.
v. 28. Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength.
v. 29. Give unto the Lord the glory due unto His name; bring an offering, and come before Him; worship the Lord in the beauty of holiness, in a manner harmonizing with the majesty of His holiness.
v. 30. Fear before Him, all the earth, in the veneration due to His glorious Godhead; the world also shall be stable, firmly established, that it be not moved.
v. 31. Let the heavens be glad, and let the earth rejoice; and let men say among the nations, The Lord reigneth, this being the message which the believers of all times are to bring to all men.
v. 32. Let the sea roar and the fulness thereof; let the fields rejoice, and all that is therein, the very forces of inanimate nature being appealed to in properly picturing the glory of the Lord.
v. 33. Then shall the trees of the wood sing out at the presence of the Lord, because He cometh to judge the earth, and even the inanimate things of creation will exult before His coming to Judgment, since it will result in their being delivered from the bondage of sin, Romans 8.
v. 34. O give thanks unto the Lord, for He is good; for His mercy endureth forever, this again being a summons addressed to the believers in particular.
v. 35. And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to Thy holy name, and glory in Thy praise, for the elect of the Lord will be assembled from every nation and tongue and people.
v. 36. Blessed be the Lord God of Israel forever and ever. The same doxology is found at the close of the fourth book of the Psalter, Psa 116:19. And all the people, signifying their glad assent to the entire hymn in all its parts, just as believers do today, said, Amen, and praised the Lord.
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 On vv4, 7 Zechariah, Jaaziel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed Edom,…
Zechariah, Jaaziel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed Edom, and Jeiel ... Benaiah and Jahaziel
These are the names of men. (See: How to Translate Names)
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second to him
This means next to him in authority and position. (See: Ordinal Numbers)
cymbals
These are two thin, round metal plates that are hit together to make a loud sound. See how you translated this in 1 Chronicles 13:8. (See: Translate Unknowns)
translationWords
appoint
Levi
servant
praise
Asaph
harp
priest
horn
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 On v7 16:7-36 David’s song of thanksgiving is a composite of…
16:7-36 David’s song of thanksgiving is a composite of three psalms: 16:8-22 draws from Ps 105:1-15; 1 Chr 16:23-33 draws from Ps 96; and 1 Chr 16:34-38 draws from Ps 106:1, 47-48. The composer made several adjustments to the sources to fit this occasion. The Temple did not exist when the Ark was brought to Jerusalem, so the Chronicler says that strength and joy fill his dwelling (1 Chr 16:27) instead of “his sanctuary” (Ps 96:6) and requires the worshiper to come into his presence (1 Chr 16:29) instead of “into his courts” (Ps 96:8). The name “Abraham” (Ps 105:9) is also changed to Israel (1 Chr 16:13) to focus specifically on the nation as the fulfillment of the promises to Abraham. The hymn does not mention the judgment of the earth (Ps 96:10, 13; cp. 1 Chr 16:30, 33) because it was not relevant to the dedication of the Ark.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.