1 Chronicles · Chapter 16

Verses 1-3. So they brought back the ark of God — For these three verses, see notes on 2 Samuel 6:17-19. A flagon of wine — A draught of wine. — Hiller and Waterland.

Verse 2. He blessed the people] “He blessed the people in the name of the WORD of the Lord.”-T.

Verses 1-3. So they brought back the ark of God — For these three verses, see notes on 2 Samuel 6:17-19. A flagon of wine — A draught of wine. — Hiller and Waterland.

Verse 3. To every one a loaf of bread] A whole cake. A good piece of flesh; “the sixth part of an ox, and the sixth part of a hin of wine.”-T. See 2 Samuel 6:18-20; see Jarchi also.

Verses 1-3. So they brought back the ark of God — For these three verses, see notes on 2 Samuel 6:17-19. A flagon of wine — A draught of wine. — Hiller and Waterland.

V. 4. To thank, and praise-All our rejoicings should express themselves in thanksgivings to him, from whom all our comforts are received.

Verse 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.

4. To record, and to thank and praise — The verb rendered to record is the same as that in the titles of Psalms 38 and 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.

Verse 5. Asaph] See the preceding chapter, 1 Chronicles 15:17, &c.

V. 7. First-Hereby it is implied, that after this he delivered many other psalms into their hands, to be sung by them to the praise of God in his public service. We shall find it in the same words, in Psalm 105:1-15 and Psalm 96:1-11, all but the three last verses.

Verse 7. David delivered first this psalm] I believe the meaning of this place to be this: David made the psalm on the occasion above specified; and delivered it to Asaph, who was the musician, and to his brethren, to be sung by them in honour of what God had done in behalf of his people.

Verse 7. Then David delivered first this psalm, &c. — Or, as Houbigant renders it, On that same day David delivered this psalm, that Asaph and his brethren might praise the Lord by it — That is, on the day in which David appointed the Levites to sing before God, he gave them the song or hymn which follows. There is, however, nothing in the Hebrew for psalm. And the translation of the LXX. is perfectly accurate, save that they have rendered ˆtn, he gave, by etaxe, he appointed. It is, Then, in that day David appointed at first (en arch, in the beginning) to praise the Lord, by the hand of Asaph and his brethren. The Hebrew expression, varb, barosh, at first, or in the beginning, seems to imply that David, after this, delivered many other psalms successively into their hands to be sung by them to the praise of God in his public service: see 2 Samuel 23:1; 2 Chronicles 29:30. The reader will find some explanatory observations on the following verses, Psalms 96. and 105., in which they occur with little or no variation, all but the three last verses of the Psalm.

Verse 7. David delivered this psalm into the hand of Asaph. The sublime and well chosen pieces sung before the ark, will be found and illustrated in Psalm 105.

7. On that day David delivered first this psalm — This statement seems clearly to settle the question of the origin of the psalm that follows. A number of critics, in spite of this statement of the chronicler, maintain that the psalm was compiled from extracts of psalms already existing and familiar to the Israelites. Verses 8-22 are found again in Psalm 105:1-15; verses 23-33 are nearly the same as Psalm cxvi; and verses 34-36 agree with Psalm 106:1, 47, 48. A number of expressions in this book are more archaic than are the corresponding ones in the psalms named; and while some differences may seem to bespeak a greater antiquity for the psalms, they are more than counterbalanced by the above positive assertion of the chronicler. We therefore, with Keil, regard this psalm, as it stands in this book, as the original poem, from which the parts of the several psalms above mentioned were subsequently derived. Our common English version is so faithful to the Hebrew text as to call for no revision in these notes, and textual comment will be found at the corresponding passages in the notes on the psalms.

Verse 10. That seek the Lord.] “That seek the WORD of the Lord.”-T.

Verse 12. Remember his marvellous works] The whole of the psalm refers to God’s wondrous actions among the nations in behalf of Israel.

Verse 22. Touch not mine anointed] By this title the patriarchs are generally understood: they had a regal and sacerdotal power in the order of God. In the behalf of the patriarchs God had often especially interfered: in behalf of Abraham, Genesis 12:17; 20:3; and of Jacob, Genesis 31:24; 34:26; 35:5. But the title may be applied to all the Jewish people, who were the anointed, as they were the elect and peculiar people of God. See on Hebrews 11:26.

Ver. 22. Touch not mine anointed. Abraham, Isaac, and Jacob were in the divine esteem kings, prophets, and priests. God reproved Abimelech and Pharaoh on Abraham’s account: yet all men are amenable for conduct and character.

Verse 31. Let the heavens be glad] “Let the supreme angels be glad, and the inhabitants of the earth rejoice.”-T. In this place the Targumist uses the Greek word aggeloi, angels, in Hebrew letters thus, ylgna angeley.

V. 35. From the Heathen-This psalm or prayer was made by David for the use of the church, not only in that present time, but in future ages, in which David foresaw by the spirit of prophecy, the Israelites would forsake God, and for their apostacy be dispersed among the Heathens. In the midst of our praises, we must not forget to pray for those servants of God that are in distress. When we are rejoicing in God’s favours, we should remember our afflicted brethren, and pray for their deliverance as our own. We are members one of another.

Verse 35. Save us, O God of our salvation] As he is the saving God, so we may pray to him to save us. To pray to God under the attribute the influence of which we need, serves to inspire much confidence. I am weak; Almighty God, help me! I am ignorant; O thou Father of lights, teach me! I am lost; O merciful God, save me; &c. See the notes on Psa. 96 and 105.

Verse 35. Deliver us from the heathen — This might seem an improper and unseasonable prayer for David’s time, when the Israelites were not scattered among the heathen, but indeed it was not so: 1st, Because they had already been sadly divided by a civil war among themselves; and though they were now externally and visibly united under David, yet he might justly think that there were some who yet retained in their hearts their old leaven, their hatred of him, and their affection to Saul, which might hereafter break forth when occasion was offered, as it did, 2 Samuel 16:8; and therefore he justly prays that they might be gathered and united together in hearty love, as well as in outward show; and, 2d, Because this psalm or prayer was made by David for the use of the church, not only in that present time, but in future ages, in which David foresaw, by the spirit of prophecy, the Israelites would forsake God, and for their apostacy be dispersed among the heathen. In the midst of our praises, we must not forget to pray for those servants of God that are in distress. When we are rejoicing in God’s favours, we should remember our afflicted brethren, and pray for their deliverance as our own. We are members one of another.

V. 37. He left-He appointed them their work and station there. Indeed no incense was burnt there, nor sacrifices offered, because the altars were not there. But David’s prayers were directed as incense, and the lifting up of his hands as an evening sacrifice. So early did spiritual worship take place of ceremonial.

Verse 37. He left there before the ark — Asaph and his brethren — He appointed them their work and station there. Indeed, no incense was burned there, nor sacrifices offered, because the altars were not there; but David’s prayers were directed as incense, and the lifting up of his hands as an evening sacrifice. So early did spiritual worship take the place of ceremonial.

V. 39. Zadok-The chief-priest at Gibeon, where the tabernacle and altar made by Moses still were, where also the ordinary sacrifices were offered, and the stated worship of God was performed, as the extraordinary worship was before the ark upon great occasions, as when God was consulted, which was to be done before the ark and by the high-priest, who was Abiathar.

Verse 39. Zadok the priest] Both Zadok and Abiathar were high priests at this time: the former David established at Gibeah, or Gibeon, where the ark had been all the days of Saul; and the latter he established at Jerusalem, where the ark now was: so there were two high priests, and two distinct services; but there was only one ark. How long the service at Gibeon was continued we cannot tell; the principal functions were no doubt performed at Jerusalem.

Verse 39. Zadok the priest — Not the high-priest, but the second, and the chief priest at Gibeon, where the tabernacle and altar made by Moses still were, where also the ordinary sacrifices were offered, and the stated worship of God was performed, as the extraordinary worship was before the ark upon great occasions, as when God was consulted, which was to be done before the ark, and by the high-priest, who now was Abiathar, and who therefore abode with the ark, when Zadok was left at Gibeon.

39. Zadok the priest, and his brethren the priests, before the tabernacle… at Gibeon — The tabernacle had probably been removed to the high place at Gibeon soon after the slaughter of the priests at Nob, 1 Samuel 22:19; and Zadok had, perhaps, been appointed high priest during the latter years of Saul’s reign. So David did not interfere with the worship at Gibeon, but left (verse 37) Zadok there to minister as high priest, and to carry on the regular tabernacle service and the offering of burnt offerings. At the same time, however, he provided for a regular service before the ark in the new tabernacle on Zion, and thus furnished a charge for Abiathar, his old friend, and faithful companion in the days of his exile. 1 Samuel 22:20-23. Thus matters continued until the time of Solomon, who deposed Abiathar, (1 Kings 2:26,) and after the building of the temple transferred all the sanctuary service thither. 1 Kings 8:4. Comp. note on 2 Samuel 6:17.

V. 40. Which he commanded Israel-These must be kept up; because however in their own nature they were inferior to prayer and praise, yet as they were types of the mediation of Christ, the observance of them was of mighty importance.

Verse 40. Which he commanded Israel — These must be kept up, because, however in their own nature they were inferior to prayer and praise, yet, as they were types of the mediation of Christ, the observance of them was of mighty importance.

41. Jeduthun — The same as Ethan of 1 Chronicles 6:44, and 15:17,

19. Comp. 1 Chronicles 25:1, 6; 2 Chronicles 5:12; 29:14; 35:15.

V. 42. Of God-Appropriated to the worship of God; not such as they used on other occasions. Between common mirth and holy joy, there is a vast difference: and the limits and distances between them must be carefully kept up.

Verse 42. Musical instruments of God.] Ad canendum Deo, “to sing to God.”-Vulgate. Twn wdwn tou Qeou, “of the sons of God.”-Septuagint. The Syriac is remarkable: “These were upright men who did not sing unto God with instruments of music, nor with drums, nor with listra, nor with straight nor crooked pipes, nor with cymbals; but they sang before the Lord Almighty with a joyous mouth, and with a pure and holy prayer, and with innocence and integrity.” The Arabic is nearly the same. None of the versions understand the words האלהים שיר כלי keley shir haelohim as implying instruments of music of God, but instruments employed in the song of God, or to praise God; as also the Targum. Query, Did God ever ordain instruments of music to be used in his worship? Can they be used in Christian assemblies according to the spirit of Christianity? Has Jesus Christ, or his apostles, ever commanded or sanctioned the use of them? Were they ever used any where in the apostolic Church? Does the use of them at present, in Christian congregations, ever increase the spirit of devotion? Does it ever appear that bands of musicians, either in their collective or individual capacity, are more spiritual, or as spiritual, as the other parts of the Church of Christ? Is there less pride, self-will, stubbornness, insubordination, lightness, and frivolity, among such persons, than among the other professors of Christianity found in the same religious society? Is it ever remarked or known that musicians in the house of God have attained to any depth of piety, or superior soundness of understanding, in the things of God? Is it ever found that those Churches and Christian societies which have and use instruments of music in Divine worship are more holy, or as holy, as those societies which do not use them? And is it always found that the ministers which affect and recommend them to be used in the worship of Almighty God, are the most spiritual men, and the most spiritual and useful preachers? Can mere sounds, no matter how melodious, where no word nor sentiment is or can be uttered, be considered as giving praise to God? Is it possible that pipes or strings of any kind can give God praise? Can God be pleased with sounds which are emitted by no sentient being, and have in themselves no meaning? If these questions cannot be answered in the affirmative: then, query, Is not the introduction of such instruments into the worship of God antichristian, and calculated to debase and ultimately ruin the spirit and influence of the Gospel of Jesus Christ? And should not all who wish well to the spread and establishment of pure and undefiled religion, lift up their hand, their influence, and their voice against them? The argument from their use in the Jewish service is futile in the extreme when applied to Christianity.

I CHRONICLES

Verse 42. With musical instruments of God — Appropriated to the worship of God; not such as they used on other occasions. Between common mirth and holy joy, there is a vast difference; and the limits and distances between them must be carefully kept up.

Ver. 42. Musical instruments. They were uniformly sanctioned by the prophets. See on Psalm 150.