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<h2><a onclick="return mV('1Ch',16,'1-');">1Ch 16</a> - David's Psalm of Thanks</h2>
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<p><span>A. The ark is brought into the prepared tent.</span></p>
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<p class="c1"><span>1. (<a onclick="return mV('1Ch',16,'1-3');">1-3</a>) David gives the assembly a feast.</span></p>
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<p class="c3">So they brought the ark of God, and set it in the midst of the tabernacle that David had erected for it. Then they offered burnt offerings and peace offerings before God. And when David had finished offering the burnt offerings and the peace offerings, he blessed the people in the name of the <span class="c2">Lord</span>. Then he distributed to everyone of Israel, both man and woman, to everyone a loaf of bread, a piece <i>of meat,</i> and a cake of raisins.</p>
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<p class="c5">a. <b><span class="c4">They brought the ark of God, and set it in the midst of the tabernacle</span></b>: After many years - since the ark was lost in battle - the ark is returned to the center of Israel's national consciousness. The emblem of God's presence and glory was set at its proper place in Israel.</p>
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<p class="c5">b. <b><span class="c4">When David had finished offering burnt offerings and peace offerings</span></b>: The <b><span class="c4">burnt offerings</span></b> spoke of <i>consecration</i>. The <b><span class="c4">peace offerings</span></b> spoke of <i>fellowship</i>. This was a day of great consecration and fellowship with God. It was also a great barbeque and meal for all the people.</p>
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<p class="c6">i. These sacrifices were an important part of the ceremony, neglected in the first attempt to bring the ark of the covenant to Jerusalem. "These pointed them to Christ, freeing them from their sins, both from the crime and from the curse; these taught them thankfulness for Christ, and all benefits in and by him." (Trapp)</p>
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<p class="c6">ii. "The second item of food (known only here and in <a onclick="return mV('2Sa',6,19);">2Sa 6:19</a>) was either a <i>cake of dates</i> or a 'portion of meat' (<span class="c2">reb</span>, <span class="c2">neb</span>, <span class="c2">nsrv</span>; <i>cf</i>. <span class="c2">gnb</span>, <span class="c2">av</span>) - if the latter is correct, it was an especially generous act since meat rarely appeared on domestic menus in ancient Israel." (Selman)</p>
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<p class="c6">iii. "Most flesh from the peace offerings was eaten by the people themselves, sitting down, as it were, as guests of God's table, in a meal celebrating the restoration of their peace with him." (Payne)</p>
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<p class="c1"><span>2. (<a onclick="return mV('1Ch',16,'4-6');">4-6</a>) Worship leaders are appointed to lead the congregation.</span></p>
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<p class="c3">And he appointed some of the Levites to minister before the ark of the <span class="c2">Lord</span>, to commemorate, to thank, and to praise the <span class="c2">Lord</span> God of Israel: Asaph the chief, and next to him Zechariah, <i>then</i> Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, and Obed-Edom: Jeiel with stringed instruments and harps, but Asaph made music with cymbals; Benaiah and Jahaziel the priests regularly <i>blew</i> the trumpets before the ark of the covenant of God.</p>
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<p class="c5"><span>a. <b><span class="c4">And he appointed some of the Levites to minister before the ark</span></b></span>: At the end of this spectacular day of celebration, David established an <i>enduring</i> institution of worship and commemoration at the ark of the covenant. It wasn't to be a one-day high, but an ongoing ministry unto God.</p>
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<p class="c6">i. "David's appointment then of Levites to minister in music and praise to God marks a significant advance in the history of Israel's worship. His previous arrangements for music had been devised for just one occasion; but now a continuing service is envisioned." (Payne)</p>
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<p class="c5">b. <b><span class="c4">He appointed some of the Levites . . . to commemorate</span></b>: In the Levitical appointments for that day and beyond, David selected some Levites to focus on <i>commemorating</i> what great things God had done. Simply <i>remembering</i> God's great works is an important and often neglected part of the Christian life. Spurgeon (in his sermon <i>The Recorders</i>) noted several ways that we can help ourselves remember the great things of God:</p>
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<ul class="c7">
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<li>Make an actual record of what God has done, keeping a written journal.</li>
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<li>Be sure to praise God thoroughly at the time you receive His goodness.</li>
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<li>Set apart time for meditation on the good things God has done.</li>
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<li>Talk about His mercy often to other people.</li>
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<li>Use everything around you as reminders to the goodness of God.</li>
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</ul>
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<p class="c5">c. <b><span class="c4">Asaph the chief</span></b>: This indicates that David though the Levites had appointed Heman as the leader of worship (<a onclick="return mV('1Ch',15,17);">1Ch 15:17</a>), at this time David elevated <b><span class="c4">Asaph</span></b> to this position.</p>
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<p class="c6">i. "No reason is given, though Asaph did represent the senior Levitcal clan of Gershon (<a onclick="return mV('1Ch',6,'39-43');">1Ch 6:39-43</a>). Personal ability may also have been a contributing factor, for Asaph and his descendants are listed as composers for twelve of the inspired Old Testament psalms." (Payne)</p>
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<p><span>B. David's song of thanksgiving.</span></p>
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<p class="c1"><span>1. (<a onclick="return mV('1Ch',16,7);">7</a>) The psalm written for the special occasion.</span></p>
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<p class="c3">On that day David first delivered <i>this psalm</i> into the hand of Asaph and his brethren, to thank the <span class="c2">Lord</span>:</p>
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<p class="c5">a. <b><span class="c4">David first delivered this psalm</span></b>: David was known as <i>sweet psalmist of Israel</i> (<a onclick="return mV('2Sa',23,1);">2Sa 23:1</a>), and he specially wrote the following psalm <b><span class="c4">to thank the <span class="c2">Lord</span></span></b> on the day the ark of the covenant was brough to Jerusalem.</p>
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<p class="c6">i. "The Psalm is found in the Book of Psalms; its first movement (<a onclick="return mV('1Ch',16,'8-22');">8-22</a>) in <a onclick="return mV('Psa',105,'1-15');">Psa 105:1-15</a>; its second movement (<a onclick="return mV('1Ch',16,'23-33');">23-33</a>) in <a onclick="return mV('Psa',96,'1-13');">Psa 96:1b-13a</a>; its third movement (<a onclick="return mV('1Ch',16,'34-36');">34-36</a>) consisting of a quotation of the opening and closing sentences of <a onclick="return mV('Psa',106,'1-47');">Psa 106:1-47</a> and <a onclick="return mV('Psa',106,48);">48</a>." (Morgan)</p>
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<p class="c6">ii. "All three of the canonical psalms that he quoted are anonymous, 'orphan psalms' (without title) in the Old Testament Psalter; but on the basis of the king's use of them here, they should indeed be classed as his." (Payne)</p>
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<p class="c1">2. (<a onclick="return mV('1Ch',16,'8-13');">8-13</a>) The call to praise.</p>
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<p class="c3">Oh, give thanks to the <span class="c2">Lord</span>!<br>
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Call upon His name;<br>
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Make known His deeds among the peoples!<br>
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Sing to Him, sing psalms to Him;<br>
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Talk of all His wondrous works!<br>
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Glory in His holy name;<br>
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Let the hearts of those rejoice who seek the <span class="c2">Lord</span>!<br>
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Seek the <span class="c2">Lord</span> and His strength;<br>
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Seek His face evermore!<br>
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Remember His marvelous works which He has done,<br>
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His wonders, and the judgments of His mouth,<br>
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O seed of Israel His servant,<br>
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You children of Jacob, His chosen ones!</p>
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<p class="c5">a. <b><span class="c4">Oh, give thanks to the <span class="c2">Lord</span>!</span></b> Like many psalms, this one begins with a call to praise, viritually in the form of a commandment. Yet the psalm breathes with too much excitement for this to be a true command; it is an exhortation to the community of God's people to join in praise to their God.</p>
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<p class="c6">i. "<span>All the good that we enjoy comes from God. Recollect that! Alas, most men forget it. 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 fell, nor lift up their heads to grunt out a thanksgiving. Yes, so it is. They munch the gift and murmur at the giver." (Spurgeon)</span></p>
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<p class="c5">b. <b><span class="c4">Give thanks . . . call upon . . . make known . . . sing . . . talk . . . glory . . . seek . . . remember</span></b>: In a few verses, David lists a remarkable number of ways (at least eight) one can praise and glorify God. Some of them speak directly to God (such as <b><span class="c4">sing psalms to Him</span></b>), some speak to others about God's greatness (<b><span class="c4">make know His deeds among the peoples</span></b>), and some are a conversation with one's self (<b><span class="c4">remember His marvelous works</span></b>).</p>
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<p class="c6">i. Meyer on <b><span class="c4">talk of all His wondrous works</span></b>: "We do not talk sufficiently about God. Why it is so may not be easy to explain; but there seems to be too great reticence among Christian people about the best things. . . . We talk about sermons, details of worship and church organization, or the latest phase of Scripture criticism; we discuss men, methods, and churches; but our talk in the home, and in the gatherings of Christians for social purposes, is too seldom about the wonderful works of God. Better to speak less, and to talk more of Him."</p>
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<p class="c6">ii. "<span>If we talked more of God's wondrous works, <i>we should be free from talking of other people's works</i>. It is easy to criticise those we could not rival, and carp at those we could not emulate. He who could not carve a statue, or make a single stroke of the chisel correctly, affects to point out where the handicraft of the greatest sculptor might have been improved. It is a poor, pitiful occupation, that of picking holes in other people's coats, and yet some people seem so pleased when they can perceive a fault, that they roll it under their tongue as a sweet morsel." (Spurgeon)</span></p>
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<p class="c6"><span>iii. "There is no gifted tongue requisite, there are no powers of eloquence invoked; neither laws of rhetoric nor rules of grammar are pronounced indispensable in the simple talk that my text inculcates, '<i>Talk</i> ye of all his wondrous works.' I beg your pardon when you say you cannot do this. You cannot because you will not." (Spurgeon)</span></p>
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<p class="c5">c. <b><span class="c4">O seed of Israel . . . His chosen ones</span></b>: This call to praise is directed to the people of God. As will be noted later in the psalm, <i>all</i> creation has a responsibility to praise its Creator; but this is the <i>special</i> responsibility of God's people.</p>
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<p class="c1">3. (<a onclick="return mV('1Ch',16,'14-19');">14-19</a>) Remembering God's covenant with His people.</p>
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<p class="c3">He <i>is</i> the <span class="c2">Lord</span> our God;<br>
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His judgments <i>are</i> in all the earth.<br>
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Remember His covenant forever,<br>
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The word which He commanded, for a thousand generations,<br>
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<i>The covenant which</i> He made with Abraham,<br>
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And His oath to Isaac,<br>
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And confirmed it to Jacob for a statute,<br>
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To Israel <i>for</i> an everlasting covenant,<br>
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Saying, "To you I will give the land of Canaan<br>
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As the allotment of your inheritance,"<br>
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When you were few in number,<br>
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Indeed very few, and strangers in it.</p>
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<p class="c5">a. <b><span class="c4">His judgments are in all the earth</span></b>: David will soon begin to sing about the special relationship between the <span class="c2">Lord</span> and His covenant people. Yet he prefaced those ideas with the thought that God is the Lord of <b><span class="c4">all the earth</span></b>. His authority is not limited to His covenant people.</p>
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<p class="c5">b. <b><span class="c4">Remember His covenant forever</span></b>: God wanted His people to never forget the <b><span class="c4">covenant</span></b> He made with them. God's dealing with man through history has been based on the idea of <b><span class="c4">covenant</span></b>.</p>
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<ul class="c7">
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<li>God made a covenant with Abraham regarding a land, a nation, and a particular messianic blessing (<a onclick="return mV('Gen',12,'1-3');">Gen 12:1-3</a>).</li>
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<li>God made a covenant with Israel as a nation, regarding a law, sacrifice, and choice of blessing or cursing (<a onclick="return mV('Exd',19,'5-8');">Exd 19:5-8</a>).</li>
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<li>God made a covenant with David regarding the specific lineage of the Messiah (<a onclick="return mV('2Sa',7,'1-');">2Sa 7</a>).</li>
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<li>God made a covenant with all who would believe on His Son, the New Covenant through Jesus Christ (<a onclick="return mV('Luk',22,20);">Luk 22:20</a>).</li>
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</ul>
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<p class="c6">i. It was entirely appropriate that this psalm focuses on the idea of <b><span class="c4">His covenant</span></b>, because it was written for the arrival of the <i>ark of the covenant</i> into the place David prepared for it in Jerusalem.</p>
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<p class="c6">ii. "In the restoration of the Ark after a period of neglect, the people found a sure token of that mercy." (Morgan)</p>
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<p class="c5">c. <b><span class="c4">To you I will give the land of Canaan</span></b>: David here highlighted the promise of <b><span class="c4">land</span></b> that God made to Abraham as part of His covenant with the patriarch (<a onclick="return mV('Gen',12,1);">Gen 12:1</a> and <a onclick="return mV('Gen',13,'14-17');">13:14-17</a>). The land belonged to the descendents of Abraham, Isaac, and Jacob through this covenant.</p>
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<p class="c6">i. In this we see that this portion of the psalm is largely meant for <i>teaching</i>. This stanza was not primarily intended as a declaration of praise to God, but as informing the worship of God's people.</p>
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<p class="c1">4. (<a onclick="return mV('1Ch',16,'20-22');">20-22</a>) God's protection upon His people.</p>
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<p class="c3">When they went from one nation to another,<br>
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And from <i>one</i> kingdom to another people,<br>
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He permitted no man to do them wrong;<br>
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Yes, He rebuked kings for their sakes,<br>
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<i>Saying,</i> "Do not touch My anointed ones,<br>
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And do My prophets no harm."</p>
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<p class="c5">a. <b><span class="c4">When they went from one nation to another</span></b>: In the story of the arrival of the ark of the covenant recorded in 2 Samuel, this psalm of David is not included. Here we see why the Chronicler - writing shortly <i>after</i> the Babylonian exile - was anxious to include it. This line of David's psalm praises God for His providential protection of His people when they were <i>out of</i> the Promised Land.</p>
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<p class="c5">b. <b><span class="c4">He permitted no man to do them wrong</span></b>: One might say that this was inaccurate - after all, the oppressive Pharaohs seemed to do much <b><span class="c4">wrong</span></b> to Israel. Yet, in the longer view of seeing God's good work even through such painful times, David can truthfully say "<b><span class="c4">He permitted no man to do them wrong</span></b>."</p>
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<p class="c5">c. <b><span class="c4">Do not touch My anointed ones, and do My prophets no harm</span></b>: This seems to refer to God's people as a whole instead of particular <b><span class="c4">anointed</span></b> individuals or individual <b><span class="c4">prophets</span></b>.</p>
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<p class="c1">5. (<a onclick="return mV('1Ch',16,'23-30');">23-30</a>) The command to praise the <span class="c2">Lord</span>.</p>
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<p class="c3">Sing to the <span class="c2">Lord</span>, all the earth;<br>
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Proclaim the good news of His salvation from day to day.<br>
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Declare His glory among the nations,<br>
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His wonders among all peoples.<br>
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For the <span class="c2">Lord</span> <i>is</i> great and greatly to be praised;<br>
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He <i>is</i> also to be feared above all gods.<br>
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For all the gods of the peoples <i>are</i> idols,<br>
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But the <span class="c2">Lord</span> made the heavens.<br>
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Honor and majesty <i>are</i> before Him;<br>
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Strength and gladness are in His place.<br>
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Give to the <span class="c2">Lord</span>, O families of the peoples,<br>
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Give to the <span class="c2">Lord</span> glory and strength.<br>
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Give to the <span class="c2">Lord</span> the glory <i>due</i> His name;<br>
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Bring an offering, and come before Him.<br>
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Oh, worship the <span class="c2">Lord</span> in the beauty of holiness!<br>
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Tremble before Him, all the earth.<br>
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The world also is firmly established,<br>
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It shall not be moved.</p>
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<p class="c5">a. <b><span class="c4">Sing to the <span class="c2">Lord</span>, all the earth</span></b>: God's covenant people have a special responsibility to praise Him, but <b><span class="c4">all the earth</span></b> should also <b><span class="c4">proclaim the good news of His salvation day to day</span></b>.</p>
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<p class="c6">i. It is only <b><span class="c4">good news</span></b> when it is <b><span class="c4">His salvation</span></b>. <i>My</i> salvation isn't enough to save me. I need <b><span class="c4">His salvation</span></b> to save me. This is something worth proclaiming.</p>
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<p class="c6">ii. "<span>There is not one of us but has cause for song, and certainly not one saint but ought specially to praise the name of the Lord." (Spurgeon)</span></p>
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<p class="c5">b. <b><span class="c4">Declare His glory among the nations</span></b>: David is back to a particular address to the people of God, imploring them to tell everyone of the greatness of God, and His superiority <b><span class="c4">above all gods</span></b>.</p>
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<p class="c6">i. The reason for His superiority is simple: <b><span class="c4">all the gods of the peoples are idols, but the <span class="c2">Lord</span> made the heavens</span></b>. The covenant God of Israel is real and is the Creator of all things, in contrast to the mere statues of the nations.</p>
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<p class="c5">c. <b><span class="c4">Give to the <span class="c2">Lord</span> glory and strength</span></b>: This is <i>not</i> in the sense of giving something to God that He does not already have. It is in the sense of <i>crediting</i> to God what He actually does possess, but what man is often blind to.</p>
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<p class="c5">d. <b><span class="c4">Worship the <span class="c2">Lord</span> in the beauty of holiness!</span></b> God's holiness - His "set-apart-ness" - has a wonderful and distinct <b><span class="c4">beauty</span></b> about it. It is <i>beautiful</i> that God is God and not man; that He is more than the greatest man or a super-man. His holy love, grace, justice, and majesty are <i>beautiful</i>.</p>
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<p class="c1">6. (<a onclick="return mV('1Ch',16,'31-33');">31-33</a>) Creation praises God.</p>
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<p class="c3">Let the heavens rejoice, and let the earth be glad;<br>
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And let them say among the nations, "The <span class="c2">Lord</span> reigns."<br>
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Let the sea roar, and all its fullness;<br>
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Let the field rejoice, and all that <i>is</i> in it.<br>
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Then the trees of the woods shall rejoice before the <span class="c2">Lord</span>,<br>
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For He is coming to judge the earth.</p>
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<p class="c5">a. <b><span class="c4">Let the heavens rejoice, and let the earth be glad</span></b>: David knew that creation itself praised God. He knew that the beauty and power and skill and majesty of creation was itself a testimony of praise to its Creator.</p>
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<p class="c5">b. <b><span class="c4">Let them say among the nations</span></b>: Israel had the word of God to tell them of God's reign and His coming judgment. The <b><span class="c4">nations</span></b> have the testimony of creation to tell them what they should know about God (<a onclick="return mV('Rom',1,'19-23');">Rom 1:19-23</a>).</p>
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<p class="c5">c. <b><span class="c4">The <span class="c2">Lord</span> reigns</span></b>: The creation itself tells us of a God of infinite wisdom, power, and order; it logically deduces that this God <b><span class="c4">reigns</span></b> and will <b><span class="c4">judge the earth</span></b>, understanding that His order and power and wisdom are expressed <i>morally</i> as well as <i>materially</i>.</p>
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<p class="c6">i. Payne on <b><span class="c4">for He is coming to judge the earth</span></b>: "While earlier messianic prophecies had foretold our Lord's universal, millennial reign (<a onclick="return mV('Gen',49,10);">Gen 49:10</a>; <a onclick="return mV('Num',24,17);">Num 24:17</a>; <a onclick="return mV('1Sa',2,10);">1Sa 2:10</a>), these words - 'he comes' - may be the first in all of written Scripture (<a onclick="return mV('Job',19,25);">Job 19:25</a> may well have been <i>spoken</i> earlier) to set forth the doctrine of the glorious second coming of Jesus Christ."</p>
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<p class="c1">7. (<a onclick="return mV('1Ch',16,'34-36');">34-36</a>) Conclusion: Celebrating God's faithfulness to His people.</p>
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<p class="c3">Oh, give thanks to the <span class="c2">Lord</span>, for <i>He is</i> good!<br>
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For His mercy <i>endures</i> forever.<br>
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And say, "Save us, O God of our salvation;<br>
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Gather us together, and deliver us from the Gentiles,<br>
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To give thanks to Your holy name,<br>
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To triumph in Your praise."<br>
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Blessed <i>be</i> the <span class="c2">Lord</span> God of Israel<br>
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From everlasting to everlasting!</p>
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<p class="c3">And all the people said, "Amen!" and praised the <span class="c2">Lord</span>.</p>
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<p class="c5"><span>a.</span> <b><span class="c4">Gather us together, and deliver us from the Gentiles</span></b>: This is yet another demonstration of why the Chronicler chose to include this psalm of David in the account of the ark's coming into Jerusalem. These ancient words of David would have special relevance to the returned exiles. They would not only have confidence in God's ability to <b><span class="c4">gather</span></b> and <b><span class="c4">deliver</span></b>, but they would also be motivated to <b><span class="c4">give thanks</span></b> and <b><span class="c4">to triumph in Your praise</span></b>.</p>
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<p class="c6">i. "The words . . . do not presuppose that the people had been previously led away into the Chaldean exile, but only the dispersion of prisoners of war, led away captive into an enemy's land after a defeat. . . . It was just such cases Solomon had in view in his prayer, <a onclick="return mV('1Ki',8,'46-50');">1Ki 8:46-50</a>." (Payne citing Keil)</p>
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<p class="c5">b. <b><span class="c4">And all the people said, "Amen!" and praised the <span class="c2">Lord</span></span></b>: This reminds us that David's psalm was not sung as a solo. The hearts - and perhaps the voices - of the people were in complete agreement with him through the psalm.</p>
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<p class="c1"><span>8. (<a onclick="return mV('1Ch',16,'37-43');">37-43</a>) Postscript: Maintaining the worship of God.</span></p>
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<p class="c3">So he left Asaph and his brothers there before the ark of the covenant of the <span class="c2">Lord</span> to minister before the ark regularly, as every day's work required; and Obed-Edom with his sixty-eight brethren, including Obed-Edom the son of Jeduthun, and Hosah, <i>to be</i> gatekeepers; and Zadok the priest and his brethren the priests, before the tabernacle of the <span class="c2">Lord</span> at the high place that <i>was</i> at Gibeon, to offer burnt offerings to the <span class="c2">Lord</span> on the altar of burnt offering regularly morning and evening, and <i>to do</i> according to all that is written in the Law of the <span class="c2">Lord</span> which He commanded Israel; and with them Heman and Jeduthun and the rest who were chosen, who were designated by name, to give thanks to the <span class="c2">Lord</span>, because His mercy <i>endures</i> forever; and with them Heman and Jeduthun, to sound aloud with trumpets and cymbals and the musical instruments of God. Now the sons of Jeduthun <i>were</i> gatekeepers. Then all the people departed, every man to his house; and David returned to bless his house.</p>
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<p class="c5"><span>a. <b><span class="c4">So he left Asaph and his brothers there before the ark of the covenant</span></b></span>: This emphasizes the point made previously in <a onclick="return mV('1Ch',16,'4-6');">1Ch 16:4-6</a>, that David deliberately planned for this to be more than a one day spectacular. He instituted ongoing service and worship before the ark of the covenant at its new resting place in Jerusalem.</p>
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<p class="c5"><span>b.</span> <b><span class="c4">Before the tabernacle of the <span class="c2">Lord</span> at the high place that was at Gibeon, to offer burnt offerings to the <span class="c2">Lord</span></span></b>: This reminds us that the center of <i>sacrifice</i> was still at the tabernacle's altar at Gibeon.</p>
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<p class="c6">i. "For the time being, Israel's worship activities and personnel were to be divided between the ark at Jerusalem and the tended altar at Gibeon." (Selman)</p>
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<p class="c6">ii. "How long the service at Gibeon was continued we cannot tell; the principle functions were no doubt performed at Jerusalem." (Clarke)</p>
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