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.
1Ch 16:2 And when David had made an end of offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD.
He blessed the people in the name of the Lord — The king commended their zeal, supplicated the divine blessing upon them, and ordered the remains of the thank offerings which had been profusely sacrificed during the procession, to be distributed in certain proportions to every individual, that the ceremonial might terminate with appropriate festivities.
1Ch 16:3 And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine.
flagon of wine - The two latter words are a supplement by the translators, and the former is, in other versions, rendered not a “flagon,” but a “cake,” a confection, as the Septuagint renders it, made of flour and honey.
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:
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.
he appointed certain of the Levites to minister before the ark of the Lord — No sooner was the ark deposited in its tent than the Levites, who were to officiate in the choirs before it, entered upon their duties. A select number of the musicians were chosen for the service from the list (1Ch_15:19-21) of those who had taken a prominent part in the recent procession. The same arrangement was to be 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.
he appointed certain of the Levites to minister before the ark of the Lord — When the solemnity of the transfer of the ark, the sacrificial meal, and the dismissal of the people with a blessing, and a distribution of food, were ended, David set in order the service of the Levites in the holy tent on Zion. He appointed before the ark, from among the Levites, servants to praise and celebrate God, i.e., singers and players to sing psalms as a part of the regular worship.
To thank, and praise - All our rejoicings should express themselves in thanksgivings to him, from whom all our comforts are received.
1Ch 16:5 Asaph the chief, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obededom: and Jeiel with psalteries and with harps; but Asaph made a sound with cymbals;
next to him Zechariah etc - the above persons are such as are named before, 1Ch_15:18,
1Ch 16:6 Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.
Benaiah also and Jahaziel the priests - These were appointed to blow both morning and evening.
1Ch 16:7 Then on that day David delivered first this psalm to thank the LORD into the hand of Asaph and his brethren.
Then on that day - The ark was brought to Zion, and the above persons appointed to minister before it:
David delivered first this psalm - David made the psalm on the occasion above specified; and delivered it to Asaph, who was the musician, and to his brethren, to be sung by them in honor of what God had done in behalf of his people.
David delivered first this psalm — He had composed a special hymn for the occasion. It seems to have been compiled from other psalms of David, previously known to the Israelites, as the whole of it will be found, with very slight variations, in Psa_96:1-13; Psa_105:1-15; Psa_106:47-48. In the form, however, in which it is given by the sacred historian, it seems to have been the first psalm given for use in the tabernacle service. Abounding, as it does, with the liveliest ascriptions of praise to God for the revelation of His glorious character and the display of His marvelous works and containing, as it does, so many pointed allusions to the origin, privileges, and peculiar destiny of the chosen people, it was admirably calculated to animate the devotions and call forth the gratitude of the assembled multitude.
David delivered first this psalm - David delivered first this psalm to thank the Lord into the hand of Asaph and his brethren to be sung by them now, and on every proper occasion; and this seems to be the first that was delivered to them; afterwards there were many more, as the titles of the psalms show; the following is composed of part of two others, as they now stand in the book of Psalms. 1Ch 16:8-22 is the same with Psa_105:1-15, with a little variation; 1Ch 16:23-33 is nearly the same as Psa_96:1-13; 1Ch_16:34 is nearly the same with Psa_106:1 and 1 Chronicles 16:35-36 is nearly the same as Psa_106:47-48.
to thank the Lord - Let God be glorified in our praises. Let others be edified and taught, that strangers to him may be led to adore him. Let us ourselves triumph and trust in God. Those that give glory to God's name are allowed to glory in it. Let the everlasting covenant be the great matter of our joy his people of old, be remembered by us with thankfulness to him. Show forth from day to day his salvation, his promised salvation by Christ. We have reason to celebrate that from day to day; for we daily receive the benefit, and it is a subject that can never be exhausted. In the midst of praises, we must not forget to pray for the servants of God in distress.
1Ch 16:8 Give thanks unto the LORD, call upon his name, make known his deeds among the people.
Psa 105:1 O give thanks unto the LORD; call upon his name: make known his deeds among the people.
This hymn forms a connected and uniform whole. Beginning with a summons to praise the Lord, and to seek His face (1Ch_16:8-11), the singer exhorts his people to remember the wondrous works of the Lord (1Ch_16:12-14), and the covenant which He made with the patriarchs to give them the land of Canaan (1Ch_16:15-18), and confirms his exhortation by pointing out how the Lord, in fulfillment of His promise, had mightily and gloriously defended the patriarchs (1Ch_16:19-22). But all the world also are to praise Him as the only true and almighty God (1Ch_16:23-27), and all peoples do homage to Him with sacrificial gifts (1Ch_16:28-30); and that His kingdom may be acknowledged among the heathen, even inanimate nature will rejoice at His coming to judgment (1Ch_16:31-33). In conclusion, we have again the summons to thankfulness, combined with a prayer that God would further vouchsafe salvation; and a doxology rounds off the whole (1Ch_16:34-36).
O give thanks unto the Lord - He had been meditating on God’s gracious dealings with their fathers; and he calls upon himself and all others to magnify God for his mercies. The design here is to show that thanks should be given to the Lord in view of his dealings with His people, as stated in the subsequent portions of the psalm.
O give thanks unto the Lord - These are the words of David, stirring them up to praise and thankfulness for their mercies, temporal and spiritual; for the Messiah they had hope and expectation of, typified by the ark now brought home; for the word and ordinances, and opportunities of waiting upon God in them; for heaven and happiness, figured by Canaan's land given them to enjoy.
Call upon his name - who are thankful for what they have received from him; these may and ought to call upon him, or pray to him, in faith and fervency, with frequency and importunity, in the truth and sincerity of their souls; and at all times, especially in times of trouble. Some interpret it, proclaim his name, make it known to others; call upon them to serve and worship him.
Make known his deeds among the people - What he has done in former times. The allusion is to his acts in behalf of his people in delivering them from Egyptian bondage, and bringing them to the promised land. The word “people” here refers to the Hebrew people; and the exhortation is, that the knowledge of these deeds should be diffused and kept up among them. One of the ways of doing this was that proposed by the psalmist, by a psalm of praise - by recording and celebrating these acts in their devotions. One of the most effective modes of keeping up the knowledge of what God has done in our world is by songs of praise in worshipping assemblies.
make known his deeds among the people - the works of creation and providence, and especially of grace, and salvation; and which were to be published among the heathen, for the glory of His name: and indeed the Gospel, which is ordered to be preached to all nations, is nothing else than a declaration of what Jehovah, Father, Son, and Spirit, have done and do.
1Ch 16:9 Sing unto him, sing psalms unto him, talk ye of all his wondrous works.
Psa 105:2 Sing unto him, sing psalms unto him: talk ye of all his wondrous works.
Sing unto him, sing psalms unto him - Both vocally and instrumentally, with the voice and upon instruments of music, as were used in David's time. The wondrous things God had done for his people were sufficient matter for a song; and these were to be put into one, to be transmitted to posterity: it was usual in ancient times to hand down the history of memorable events by a song.
Talk ye of all his wondrous works – The word used here commonly means to meditate, to muse, but would here seem to be in the sense of “talking over,” in singing. That is, in the psalms used let there be a “narrative” of what God has done. Let His works be the subject of the words used in the psalm.
1Ch 16:10 Glory ye in his holy name: let the heart of them rejoice that seek the LORD.
Psa 105:3 Glory ye in his holy name: let the heart of them rejoice that seek the LORD.
Glory ye in his holy name - The original word rendered “glory” is the same word which is commonly used to denote “praise,” and it has that meaning here. The idea is, in your praises let the main subject be the name of God - that holy name by which he chooses to be known. The Hebrew is, “the name of his holiness.” It implies (a) that we should rejoice in God - in his very name - in that by which he chooses to make himself known; (b) that it is a special subject of praise and rejoicing that his name is “holy;” that is, that he is a holy Being.
Glory ye in his holy name - In the knowledge of it, as proclaimed in Christ; in being called by his name, and in having the honor to call upon his name; in the holiness of it; and in Christ being made sanctification as well as righteousness, in whom all the seed of Israel are justified and glory; as they may also of interest in him, and communion with him.
Let the heart of them rejoice that seek the Lord - That desire to know him; that come to praise him. Let their hearts rejoice, let them be happy: (a) because they are “permitted” to seek him; (b) because they are inclined to seek him; (c) because they have such a God to come to - One so mighty, so holy, so good, so gracious. Hebrews 4:16 Therefore let us come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.
Let the heart of them rejoice that seek the Lord - while he may be found, and where he may be found; who seek him in Christ, and under the guidance and direction of his Spirit; who seek him with their whole hearts, diligently and constantly.
1Ch 16:11 Seek the LORD and his strength, seek his face continually.
Psa 105:4 Seek the LORD, and his strength: seek his face evermore.
Seek the Lord and his strength - Seek strength from him; 1 Chronicles 16:11 Seek the Lord and be strong, seek his face continually. (Septuagint) Strength comes from God, and it is only by his strength that we can be strong.
Seek the Lord and his strength - The ark, which is called his strength, and the ark of his strength, Psa_78:60-61 so that He left the tabernacle of Shiloh, the tent which He placed among men, and delivered His strength into captivity, and His glory into the enemy's hands. because he had shown his great strength by it, in dividing the waters at Jordan, throwing down the walls of Jericho, and plaguing the Philistines because of it, when among them. This was a symbol of God's presence, before which he was sought by his people; and was a type of our Lord Jesus, the man of God's right hand, whom he has made strong for himself, and who is called his strength, Psa_80:17 Let Your hand be on the Man of Your right hand, on the Son of man whom You have made strong for Yourself. Some render it "seek the Lord in his strength"; or "by it": God is to be sought in Christ; he is the way of access to him. Or the meaning is, seek strength from the Lord; spiritual strength; strength to assist in the exercise of grace, and discharge of duty; seek it from him, in whom are both righteousness and strength. The way to gain an increase of spiritual strength is to seek the Lord by prayer, or in his ordinances; Psa_138:3 In the day when I cried You answered me and made me bold with strength in my soul.
Seek his face evermore - His favor. His smiling upon us, his lifting up the light of his countenance, is synonymous with his favor. Reconciliation to him. Live not without a sense of his favor.
1Ch 16:12 Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth;
Psa 105:5 Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth;
And the judgments of his mouth - That is, properly, the judgments which he pronounced on his enemies, and which were followed by their overthrow.
The judgments of his mouth - Whatsoever he has spoken concerning good or evil. His commands, promises, threatenings; and particularly what he has foretold, and what he has done.
Remember his marvelous works - the works of Providence in favor of the children of Israel: best of all, works of grace done for his saints, none of which are to be forgotten; especially the great work of redemption and salvation, for the remembrance of which, under the New Testament, an ordinance is particularly appointed.
1Ch 16:13 O ye seed of Israel his servant, ye children of Jacob, his chosen ones.
Psa 105:6 O ye seed of Abraham his servant, ye children of Jacob his chosen.
O ye seed of Abraham his servant, ye children of Jacob his chosen - All you who are descendants of Abraham and Jacob; the former being particularly mentioned here because he was the great ancestor of the Hebrew people; the latter, because the events referred to were closely connected with the history of Jacob - with his going down into Egypt, and with the division of the tribes named after his sons.
O ye seed of Abraham his servant - the Israelites, who descended from Abraham, were his natural seed and offspring, and who had reason to give thanks unto the Lord and praise his name; though all that were his natural seed were not the children of God; and such who have the same faith he had, and tread in the steps he did, are Christ's, and partakers of his grace; Galatians 3: 29 And if you are Christ's, then you are Abraham's seed and heirs according to the promise.
ye children of Jacob his chosen - this is added to distinguish the persons intended from the other seed of Abraham in the line of Ishmael; for in Isaac his seed was called, which were the children of the promise, and that in the line of Jacob, and not in the line of Esau; from whom they were called Israel or Israelites, a people whom the Lord chose above all people on the face of the earth.
1Ch 16:14 He is the LORD our God; his judgments are in all the earth.
Psa 105:7 He is the LORD our God: his judgments are in all the earth.
He is the Lord our God – He is Jehovah, the true God, the self-existent and eternal God; and this God is ours.
He is the lord our God - Here begin the arguments to excite to praise and thankfulness; and the first is taken from what God is, and is to us; he is Jehovah, the Being of beings, a self-existent Being, the author of all beings, but receives his own from none; being undivided, independent, and self-sufficient, invariably and unchangeably the same, which is, and was, and is to come; and who has a sovereign power and authority over all creatures, whose name alone is Jehovah; nor is that name applicable or communicable to any created being; and yet this Jehovah is our God, our God in covenant, our God in Christ; our God that has blessed us with all spiritual blessings in Christ; our God that has regenerated, adopted, and justified us; that supplies all our wants, and will be our God and our portion for ever; and therefore worthy of all praise, honor, and glory.
His judgments are in all the earth - More properly “in all the land;” that is, in every part of the land he is honored as our God. His institutions are established here; his laws are obeyed here; his worship is celebrated here. No other God is worshipped here; everywhere he is acknowledged as the nation’s God.
His judgments are all the earth - his judgments on the Egyptians, or his plagues upon them for refusing to let Israel go, the fame of which was spread throughout the world: and may take in all the judgments of God in other parts of the world, as on Sodom and Gomorrah, and especially the universal deluge, which destroyed the world of the ungodly; and by such judgments the Lord is known, Psa_9:16 and for these he is to be praised; as they are expressive of his holiness and justice; as he will be for his judgments on antichrist, when they are made manifest, Rev_15:4. This may also respect in general God's government of the world, and his righteous judging in it; who is a God that judges in the earth, and governs it by his power and wisdom, and in righteousness; and this righteous Judge is our God.
1Ch 16:15 Be ye mindful always of his covenant; the word which he commanded to a thousand generations;
Psa 105:8 He hath remembered his covenant for ever, the word which he commanded to a thousand generations.
Be ye mindful always of his covenant - Though the covenant was made long since; though many generations of people have passed by; though great changes have occurred; though many calamities have come upon the nations, yet his ancient covenant and promise should never be forgotten. All his promises have been fulfilled; all ever will be. The “covenant” here referred to is that which was made with Abraham, and through him with the Hebrew people.
The word which he commanded - The thing which he commanded; that is, all which he ordained and appointed.
To a thousand generations - Very many generations; or, any number of generations: that is, always. To all generations. The experience of the people through all the generations of their history has shown that in what he has promised and directed he is unchanging.
1Ch 16:16 Even of the covenant which he made with Abraham, and of his oath unto Isaac;
Psa 105:9 Which covenant he made with Abraham, and his oath unto Isaac;
Even of the covenant which he made with Abraham - Or made it known unto him, and showed him his particular interest in it; promised that he would be his God, that he would bless him; and that in his seed, the Messiah, that should spring from him, all nations of the earth should be blessed.
Even of the covenant which he made with Abraham - Which he “ratified” with Abraham. Literally, “which he cut with Abraham.” Gen_17:1-14 And when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, I am the Almighty God! Walk before Me and be perfect. And I will make My covenant between Me and you, and will multiply you exceedingly. And Abram fell on his face. And God talked with him, saying, As for Me, behold! My covenant is with you, and you shall be a father of many nations. Neither shall your name any more be called Abram, but your name shall be Abraham. For I have made you a father of many nations. And I will make you exceedingly fruitful, greatly so, and I will make nations of you, and kings shall come out of you. And I will establish My covenant between Me and you and your seed after you in their generations for an everlasting covenant, to be a God to you and to your seed after you. And I will give the land to you in which you are a stranger, and to your seed after you, all the land of Canaan, for an everlasting possession. And I will be their God. And God said to Abraham, And you shall keep My covenant, you and your seed after you in their generations. This is My covenant, which you shall keep, between Me and you and your seed after you. Every male child among you shall be circumcised. And you shall circumcise the flesh of your foreskin. And it shall be a token of the covenant between Me and you. And a son of eight days shall be circumcised among you, every male child in your generations; he that is born in the house, or bought with silver of any stranger who is not of your seed. He that is born in your house, and he that is bought with your silver, must be circumcised. And My covenant shall be in your flesh for an everlasting covenant. And the uncircumcised male child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he has broken My covenant.
And his oath unto Isaac - Confirming the promise made to Abraham. Gen_26:2-5 And the LORD appeared to him and said, Do not go down into Egypt. Live in the land which I shall tell you of. Stay in this land, and I will be with you and bless you. For to you and to your seed I will give all these lands; and I will establish the oath which I swore to Abraham your father. And I will make your seed to multiply as the stars of the heavens, and will give to your seed all these lands. And in your seed shall all the nations of the earth be blessed, because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.
And his oath unto Isaac - he made known to Isaac the oath which he swore to Abraham, and promised to perform it, Gen_26:3 and concerning Isaac in whom his seed was to be called, and in whose line from him the Messiah was to come, the grand article of this covenant.
1Ch 16:17 And hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant,
Psa 105:10 And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant:
And confirmed the same unto Jacob - literally, “caused it to stand;” that is, he made it fast or secure. He renewed it, commanding the same things; making the same promises; and pledging himself for its fulfillment in the same manner. Gen_28:10-15 And Jacob went out from Beer-sheba, and went toward Haran. And he came on a certain place, and stayed there all night, because the sun had set. And he took of the stones of that place, and placed them at his head. And he lay down in that place to sleep. And he dreamed. And behold! A ladder was set up on the earth, and the top of it reached to Heaven! And behold! The angels of God were ascending and descending on it! And behold! The LORD stood above it, and said, I am Jehovah, the God of Abraham your father, and the God of Isaac! The land on which you lie I will give to you and to your seed. And your seed shall be like the dust of the earth, and you shall spread abroad to the west, and to the east, and to the north, and to the south. And in you and in your Seed shall all the families of the earth be blessed. And, behold, I am with you, and will keep you in every place where you go, and will bring you again into this land. For I will not leave you until I have done that which I have spoken of to you.
And confirmed the same unto Jacob for a law - The son of Isaac, and the grandson of Abraham, to whom it was renewed and confirmed, Gen_28:13.
For a law - That it might be as firm and irrevocable as a law. For an established or settled ordinance, for a rule by which future things were to be regulated: that is, they would occur according to that promise, and be conformed to it. It was, as it were, a rule which God prescribed for himself in regard to his own future conduct.
And to Israel - Another name for Jacob, Gen_32:28.
1Ch 16:18 Saying, Unto thee will I give the land of Canaan, the lot of your inheritance;
Psa 105:11 Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:
The lot of your inheritance - Or, that shall be the lot of your inheritance; or, what you shall inherit. The Hebrew word means properly a cord, a rope; and then, a measuring-line. Hence, it means a portion “measured out” and assigned to anyone as land, Jos_17:14; Jos_19:9. The meaning is, that the land of Canaan was given by promise to the patriarchs as their lot or portion of the earth; as that which they and their descendants were to possess as their own.
unto thee will I give the land of Canaan - To each of the above persons, Abraham, Isaac, and Jacob, and to their posterity, the children of Israel.
unto thee will I give the land of Canaan - it being divided and distributed by lot to the children of Israel, who find each their proper share and portion, Jos_14:1 so heaven is an inheritance, not purchased, nor acquired, but bequeathed by the will of God.
1Ch 16:19 When ye were but few, even a few, and strangers in it.
Psa 105:12 When they were but a few men in number; yea, very few, and strangers in it.
When ye were but few - That is, they could then be easily numbered, and they were so few that they could not take possession of it themselves. This is in contrast with the promise then made to them that they should be in number as the stars, and as the sand on the sea shore. When all appearances were against them, and nothing but the arm of God could have brought them through their difficulties, and given them a settlement in the promised land.
And strangers in it - Foreigners. They were mere sojourners. They did not become incorporated with the people of the land. They did not acquire property there. They were regarded and treated as belonging to a foreign people. Hebrews 11:9 By faith he lived in the land of promise as a stranger, dwelling in tents with Isaac and Jacob, the heirs of the same promise with him.
When ye were but few - Or "men of number", that might easily be numbered; see Gen_34:30, when this covenant, promise, and oath, were first made to Abraham, he was alone, and had no child; and when his posterity were increased in Jacob's time, and sojourned in Egypt, they were but few, though greatly enlarged when they came out of it: in comparison of other nations, they were the fewest of all people, and therefore had this grant of Canaan, not for their numbers any more than their goodness. And this circumstance is mentioned to show the unmerited goodness of God unto them; Deu_7:6 For you are a holy people to the LORD your God. The LORD your God has chosen you to be a special people to Himself above all people that are upon the face of the earth.
When ye were but few - so were the people of Israel a little contemptible body of men in the eyes of others, and in comparison of them for a small group is often looked down upon by the nations of that time. And such are the saints in this world; "the filth of it", and the "offscouring of all things".
1Ch 16:20 And when they went from nation to nation, and from one kingdom to another people;
Psa 105:13 When they went from one nation to another, from one kingdom to another people;
When they went from one nation to another - Wandered about, as if they had no home and no fixed habitation. From several circumstances in the history of the travels of the ancient Hebrews, we find that the wilderness through which they then passed was well peopled.
When they went from one nation to another - From Chaldea to Mesopotamia; from thence to Canaan, and then into Egypt; and after that to Canaan again: which was the tour that Abraham took; and when in Canaan, and travelling from place to place there, might be said to go from nation to nation, since there were seven nations in that country.
From one kingdom to another people - from the kingdom of Palestine or Canaan to Egypt, which was a strange people; and of another language, as appears by the use of an interpreter between them, Gen_42:23. So Isaac, Jacob, and his posterity, journeyed from one of these kingdoms to the other. Thus the children of God are pilgrims and strangers in this world. This reflects a style of writing in the bible, among the ancient Hebrews. They often repeated something twice in a paraphrased form for emphasis.
1Ch 16:21 He suffered no man to do them wrong: yea, he reproved kings for their sakes,
Psa 105:14 He suffered no man to do them wrong: yea, he reproved kings for their sakes;
He suffered no man to do them wrong - He protected them as they wandered from place to place, and as they were exposed to dangers. See the history of Abraham, Isaac, and Jacob, in their wanderings, as it is recorded in the book of Genesis.
He suffered no man to do them wrong - Though strangers and unsettled, and moving from place to place; and few in number, and weak and defenseless. Thus the herdsmen of Gerar were not suffered to do any harm to Isaac and his herdsmen; but, on the contrary, the king of the place, with some of his chief men, sought an alliance, and entered into one with Isaac. Thus Laban was not suffered to hurt Jacob, nor the Sichemites to hurt him and his sons; the terror of God falling on all the cities round about, Gen_26:20. The people of God are in this world exposed to the injuries of the men of it, being as sheep among wolves; and it is often in the power of their hands to hurt them, as it was in the power of Laban to hurt Jacob; nor do they want an inclination, there being a rooted enmity in the seed of the serpent to the seed of the woman: but God will not suffer them; though they would willingly, like Balaam, curse them, yet they cannot curse whom God has blessed; he will not suffer them to injure them.
Yea, he reproved kings for their sakes - That he might protect them; that he might keep them from danger and from sin. The case of Pharaoh in the time of Abraham, Gen_12:17-20, and the case of Abimelech, Gen_20:3, Gen_20:6. Kings are to be reproved by men, when they do amiss, as Herod was by John Baptist; and may expect to be reproved by the King of kings, when they do wrong, especially to his people.
1Ch 16:22 Saying, Touch not mine anointed, and do my prophets no harm.
Psa 105:15 Saying, Touch not mine anointed, and do my prophets no harm.
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, Gen_12:17; Gen_20:3; and of Jacob, Gen_31:24; Gen_34:26; Gen_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.
Touch not mine anointed - That is, This was the language of his “providence.” It was as though God had said this. It is not meant that this was said in so many words, but this is the “poetic” form of representing the dealings of Providence. The word “anointed” here means that God had, as it were, set them apart to his service, or that they were to him as kings, and priests, and prophets, sacred people, belonging to God. The “language” is not found in the Old Testament as applied to the patriarchs, but the “idea” is fairly implied there, that they belonged to God as sacred and holy men.
Touch not mine anointed - It is supposed that the patriarchs are here intended; but the whole people of Israel may be meant. They were a kingdom of priests and kings unto God; and prophets, priests, and kings were always anointed. They were anointed with the oil of grace, with an unction from the Holy One, with the Holy Ghost, and his gifts and graces, as all true believers are.
And do my prophets no harm - As if God had thus spoken to them, and called them prophets. That is, they belonged to God as a sacred order: they were separate from other men, and God regarded them as his own. Abraham is expressly called a prophet, Gen_20:7 Now therefore, restore his wife to the man. For he is a prophet, and he shall pray for you, and you shall live. And if you do not restore her, know that you shall surely die, you, and all that are yours. and so were Isaac and Jacob; men to whom the Lord spoke familiarly in dreams and visions, as he used to do with prophets; and who taught and made known the mind and will of God to others, as well as foretold things to come; they being the Lord's servants.
1Ch 16:23 Sing unto the LORD, all the earth; shew forth from day to day his salvation.
Psa 96:1-2 O sing unto the LORD a new song: sing unto the LORD, all the earth. Sing unto the LORD, bless his name; shew forth his salvation from day to day.
Sing unto the Lord, all the earth - All nations. All people had occasion to bless his name; to praise him. What he had done, what he was still doing, was of interest to all lands, and made an appeal to all people to praise him. The psalm is constructed on this supposition, that the occasion for praise referred to was one in which all people were interested; or, in other words, that the Lord was the true God over all the nations, and that all people should acknowledge him.
Show forth his salvation from day to day - The original Hebrew is very emphatic, “Preach the Gospel of his salvation from day to day.” The Septuagint also has the same emphasis. 1 Chronicles 16:23 Sing ye to the Lord, all the earth; proclaim his salvation from day to day. (Septuagint)
Show forth his salvation - the fact that he has saved or delivered us. This may have referred originally in particular to what he had done to save the people in time of danger, but the language is such also as to express salvation in a higher sense - salvation from sin and death. As such it may be employed to express what God has done for mankind - for all people, Jews and Gentiles - in providing a way of salvation, and making it possible that they should reach heaven. For this all people have occasion for praise.
From day to day - Continually; always.
1Ch 16:24 Declare his glory among the heathen; his marvellous works among all nations.
Psa 96:3 Declare his glory among the heathen, his wonders among all people.
Declare his glory among the heathen - Among the nations; the people who are not Hebrews. The meaning is, Let it be proclaimed in all lands, among all people. Let it not be confined to those who are professedly his people, but let it be announced everywhere.
Declare his glory among the heathen - The heathen do not know the true God: his being and attributes are the first subjects of instruction for the Gentile world.
His marvelous works among all nations - those things which are suited to produce astonishment in the mind. Declare also his wonders, his miracles. The miracles which Christ wrought among the Jews were full proof that he was not only the Messiah, but the mighty power of God. The reference is to those works and doings of God which lie so far beyond the power of any created being, and which by their vastness, their wisdom, and their benevolence, are suited to produce a deep impression on the human mind.
1Ch 16:25 For great is the LORD, and greatly to be praised: he also is to be feared above all gods.
Psa 96:4 For the LORD is great, and greatly to be praised: he is to be feared above all gods.
For the Lord is great - In the perfections of his nature; in the works of his hands, of creation, providence, and redemption; and in the several offices he bears and executes:
And greatly to be praised - Worthy of exalted praise and adoration.
He is to be feared above all gods - He is to be reverenced and adored above all that are called gods. Higher honor is to be given him; more lofty praise is to be ascribed to him. He is Creator and Ruler over all the earth, and has a claim to universal praise.
He is to be feared above all gods - the angels by whom he is worshipped; civil magistrates, among whom he presides, and judges; and all the fictitious deities of the Gentiles, who are not to be named with him, and to whom no fear, reverence, and worship, are due.
1Ch 16:26 For all the gods of the people are idols: but the LORD made the heavens.
Psa 96:5 For all the gods of the nations are idols: but the LORD made the heavens.
For all the gods of the people are idols - All the gods worshipped by the people of other lands are mere “idols.” None of them can claim to have a real existence as gods. The Hebrew word (Strong’s H457) translated as idols here means properly “of nothing, nought, empty, vain” or “good for nothing, by analogy vain or vanity; specifically an idol: - idol, no value, thing of nought” The meaning here is, that they were mere nothings; they had no real existence; they were the creations of the imagination; they could not in any sense be regarded as what it was pretended they were; they had no claim to reverence and worship as gods.
All the gods of the nations are idols - All those reputed or worshipped as gods among the heathens are vanities, emptinesses, things of nought.
But the Lord made the heavens – The Lord created the heavenly hosts, and therefore he is the true God, and is entitled to worship. The power of “creation” - of causing anything to exist where there was nothing before - must pertain to God alone. No pretended pagan god has that power; no man has that power. The true God has reserved the exercise of that power to himself, and has never, in any instance, imparted it to a created being.
1Ch 16:27 Glory and honour are in his presence; strength and gladness are in his place.
Psa 96:6 Honour and majesty are before him: strength and beauty are in his sanctuary.
Glory and honour are before him - The meaning is, that that which constitutes honor, glory, majesty, is in his presence, or wherever he is. Whereever he manifests himself, there are the exhibitions of glory and honor. They are always the accompaniments of his presence. The words strength and beauty, and glory and strength, are those by which the ark is described, Psa_78:61. Perhaps a reference to the pillar of fire which guided the Israelites through the wilderness.
strength and gladness are in his place - among his people and worshippers there.
1Ch 16:28 Give unto the LORD, ye kindreds of the people, give unto the LORD glory and strength.
Psa 96:7 Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.
Give unto the Lord - Ascribe unto the Lord.
O ye kindreds of the people - Hebrew, “Families” of the people: people, as united by family ties, the tribes of Israel. The idea is that of worship not merely as individuals, nor as a mere “aggregate” of individuals united by no common bonds, but as those united by strong ties; bound by blood and affection; constituted into communities. It is a call on such to worship God in their capacity as thus bound together; to come as families and to worship God. In other words, it is a call on families “as such” to acknowledge God.
Give unto the Lord glory and strength - That is, Proclaim that these belong to God; or, worship him as a God of glory and power.
1Ch 16:29 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.
Psa 96:8-9 Give unto the LORD the glory due unto his name: bring an offering, and come into his courts. O worship the LORD in the beauty of holiness: fear before him, all the earth.
Give unto the Lord the glory due unto his name - Bring to God what is due to him; or, render such an acknowledgment as he deserves and claims. Acknowledge him as God, and acknowledge him to be such a God as he is. Let the honor due to God as such be given him; and let the honor due to him, for the character which he actually has, be ascribed to him.
Give unto the Lord the glory due unto his name - whose name is glorious and excellent, because of his nature and perfections, because of the works done by him, and because of his benefits and blessings bestowed on his creatures; wherefore it is his due, and their duty, to give him glory.
Bring an offering - This is language taken from the temple-worship, and means that God is to be worshipped, in the manner which he has prescribed, as a suitable expression of his majesty. The word here rendered “offering” is that which is commonly used to denote a “bloodless” offering - a thank-offering.
bring an offering - not ceremonial sacrifices, but either the saints themselves, their bodies, as a holy, living, and acceptable sacrifice, and especially the sacrifices of a broken heart: the allusion is to the law that enjoined the Israelites not to appear empty before the Lord; but everyone to bring his gift according to his ability, Deu_16:16, or else their sacrifices of prayer and praise, which are the spiritual sacrifices of the Gospel dispensation, and are to be offered by the saints. Romans 12:1 I beseech you therefore, brothers, by the mercies of God to present your bodies a living sacrifice, holy, pleasing to God, which is your reasonable service. Hebrews 13:15 By Him, then, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, confessing His name.
O worship the Lord in the beauty of holiness - in the glorious sanctuary. 1 Chronicles 16:29 Give to the Lord the glory [belonging] to his name: take gifts and offer [them] before him; and worship the Lord in his holy courts. (Septuagint)
1Ch 16:30 Fear before him, all the earth: the world also shall be stable, that it be not moved.
Psa 96:9-10 O worship the LORD in the beauty of holiness: fear before him, all the earth. Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.
The world also shall be stable - Many think that by it the Church is intended; as the Lord, who is announced to the heathen as reigning, is understood to be Jesus Christ; and his judging among the people, his establishing the holy Gospel among them, and governing the nations by its laws. The world, hitherto shaken by war and anarchy, now stands upon foundations that cannot be shaken in time to come. This is the joyful tidings of the new era which the psalmist predicts from out of his own times, when he depicts the joy that will then pervade the whole creation.
The world also shall be stable - Under the reign of God. The meaning is, that the world is fixed or immovable. It has its place, and it cannot be moved out of it. The government of God is fixed and stable. It is not temporary, changing, vacillating, like the dynasties of the earth, but is steadfast and abiding, and is well represented by the earth - so fixed and firm that nothing can move it from its place.
Fear before him, all the earth - All lands; all people. The word rendered “fear” means properly to tremble, to quake, to be afraid. The word “tremble” would perhaps best express the idea here. It is that solemn awe produced by the sense of the divine presence and majesty which causes trembling. It denotes profound reverence for God.
1Ch 16:31 Let the heavens be glad, and let the earth rejoice: and let men say among the nations, The LORD reigneth.
Psa 96:10-11 Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously. Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.
Let the heavens be glad, and let the earth rejoice - Let all worlds be full of joy, as they are all interested in the fact here stated. The universe is one. It has been made by the same hand; it is under the control of the same mind; it is governed by the same laws. The God who reigns on earth reigns in heaven; and what affects one part of the universe affects all. Hence, in all the manifestation of the character of God, whether made in heaven or in the earth, it is proper to call on all the universe to partake in the general joy.
Let the heavens be glad - The publication of the Gospel is here represented as a universal blessing; the heavens the earth, the sea, and its inhabitants, the field, the grass, and the trees of the wood, are all called to rejoice at this glorious event.
Let the heavens be glad - At the coming and kingdom of Christ; at what is said and done in the Gentile world; even the hosts of heaven, the angels that dwell there, and never left their habitation and first estate: these rejoiced at the incarnation of Christ, at the first setting up and appearance of his kingdom in the world; and as they rejoice at the conversion of a single sinner, much more must they be supposed to do at the conversion of multitudes in the Gentile world.
let the earth rejoice - the righteous of the earth who are glad, and exult at the coming and kingdom of Christ, in every sense; in the salvation which he has wrought out; in the righteousness which he has brought in; at the sight of him, the glory of his person, and riches of his grace; in the enjoyment of his presence; at hearing his Gospel, and the comfortable truths of it; and when it is made useful to the souls of others; and in a view and hope of the glory of God, and of being partakers of it to all eternity:
Say among the nations – A common way of referring to the heathen. Make this proclamation everywhere.
that the Lord reigneth - whose Gospel should be received and obeyed, and his ordinances submitted to; who now reigns in heaven, at his Father's right hand, and must reign till all enemies are put under his feet; he reigns in the hearts of his people by his Spirit and grace; this is one part of the Gospel, or good tidings to be published among the Gentiles, Isa_52:7 How beautiful on the mountains are the feet of him who brings good tidings, making peace heard; who brings good news, making salvation heard; who says to Zion, Your God reigns!
1Ch 16:32 Let the sea roar, and the fulness thereof: let the fields rejoice, and all that is therein.
Psa 96:11-12 Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice
Let the sea roar - In praise to God. The roaring of the waves is the voice of the sea, which sometimes speaks terror, and here expresses joy: It is not uncommon in the Scriptures to call on inanimate things to praise God. Jesus mentions something similar in Luke 19: 37-40 And when He had come near, even now at the descent of the Mount of Olives, all the multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, saying, Blessed is the King coming in the name of the Lord! Peace in Heaven and glory in the highest! And some of the Pharisees from the crowd said to Him, Teacher, rebuke your disciples. And He answered and said to them, I tell you that if these should be silent, the stones would cry out.
And the fulness thereof - Its abundance. That which fills it. All that it contains. That is, Let all that dwell in the seas praise God. His reign is an occasion for universal gladness. All in the inanimate world; all in the air, in the waters, or on the earth, have occasion for praise, and would render praise if they could appreciate the wisdom and goodness evinced in their creation. The psalmist here in the true spirit of poetry, gives life and intelligence to universal nature, producing them all as exulting in the reign of the Messiah, and the happiness which should take place in the earth when the Gospel should be universally preached. For which reason the universe is invoked to unite in joy, and even inanimate nature is poetically represented as capable of joining in the anthem of praise.
Let the field be joyful - It is a call on the fields - the cultivated portions of the earth - to rejoice in the reign of God. As if conscious of the beauty with which he clothes them, and of the happiness which they confer on man in their beauty and in the abundance of their productions, they are called on to praise God.
1Ch 16:33 Then shall the trees of the wood sing out at the presence of the LORD, because he cometh to judge the earth.
Psa 96:12-13 Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.
Then shall all the trees of the wood rejoice - The forests - the oaks, the cedars, the pines, that wave with so much majesty. If they were conscious of their own magnificence and beauty - if they could see how much wisdom and goodness God has lavished on them, in their forms, their branches, their leaves, their flowers, their fruit - if they could know how much they are made to accomplish in rendering the world beautiful, and in contributing to the happiness of man - if they understood what a bare, bleak, cold, desert world this would be but for them, they, too, would have abundant occasion for praise and joy.
For he cometh - That is, he will come. He will manifest himself as a righteous judge. He will come to reign over the world, and there will be in his reign universal occasion for joy. The allusion would seem to be to some future time when God would come to reign among people; to dispense justice; to vindicate his people, and to establish truth. The “language” is such as would properly refer to the anticipated reign of the Messiah, as a reign of righteousness, and is such language as is frequently employed in the Old Testament to denote the character of his reign.
to judge the earth - the inhabitants of it, small and great, high and low, rich and poor, bond and free, quick and dead, righteous and wicked; when all works, words, and thoughts, good and bad, will be brought to account; and every man will be judged, as those shall be, with or without the grace of God:
1Ch 16:34 O give thanks unto the LORD; for he is good; for his mercy endureth for ever.
Psa 106:1 Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
O give thanks unto the Lord; for he is good - always, for all things, temporal and spiritual. God is the good Being, and of all kinds of good he is the Author and Dispenser. You who live by his bounty should praise his mercy.
O give thanks unto the Lord; for he is good - None of our sins or sufferings should prevent our ascribing glory and praise to the Lord. The more unworthy we are, the more is his kindness to be admired. Romans 5:20 But the Law entered so that the offense might abound. But where sin abounded, grace did much more abound, And those who depend on the Redeemer's righteousness will endeavor to copy his example, and by word and deed to show forth his praise. God's people have reason to be cheerful people; and need not envy the children of men their pleasure or pride.
For he is good - essentially, solely and originally; is communicative and diffusive of his goodness; is the author of all good, and of no evil; and is gracious and merciful, and ready to forgive.
For his mercy endureth for ever - notwithstanding the sins of his people; though he may sometimes hide his face from them, and rebuke them in his providence; and though he causes grief by so doing, he still has compassion upon them, his mercy continues towards them; yea, his mercies are new every morning, as to temporal things; and spiritual mercies, the sure mercies of David, redemption, remission of sins, and sanctification, issue in eternal life; the mercy of God is from eternity to eternity: these are reasons why he should be praised, and thanks be given, to him.
1Ch 16:35 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.
Psa 106:47 Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise.
Save us, O God of our salvation - As he is the saving God, so we may pray to him to save us. The author of temporal, spiritual, and eternal salvation; the words are a direction to the singers, and those that sung with them, to express the prayer and doxology in the next verse.
Save us, O Lord and deliver us - Here the psalmist represents the people in captivity, and represents them as praying for deliverance; as well knowing that none but God could save them: and a prayer of this nature, with respect to spiritual salvation, supposes danger, and a sense of it; that they are not able to save themselves, nor any creature able to save them; only the Lord, who is both willing and able; and of this kind is the prayer of faith.
And to glory in thy praise - in thy salvation, in thy wondrous works, worthy of praise; or while praising thee: the word signifies to glory therein.
1Ch 16:36 Blessed be the LORD God of Israel for ever and ever. And all the people said, Amen, and praised the LORD.
Psa 106:48 Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.
Blessed be the Lord God of Israel for ever and ever - Forever. As he has been adored in the past - even from the beginning of the creation - so let him be adored and praised in all periods to come - forever and forever.
Blessed be the Lord God of Israel - Here both gratitude and confidence are expressed; gratitude for what God had already wrought, and confidence that he would finish the great work of their restoration.
Blessed be the Lord God of Israel - God is to be blessed as the Father of mercies; as the God and Father of our Lord Jesus Christ; and as the covenant God and Father of his people in him, of the true Israel of God: which is done by celebrating his blessedness in himself; by ascribing to him all blessedness enjoyed, as the author of it; and by giving him honor, glory, and blessing for it.
And all the people said Amen - they all expressed and declared their assent to this: they all said, “Be it so.” The word “Amen” is a word expressing assent - meaning verily, truly, certainly.
1Ch 16:37 So he left there before the ark of the covenant of the LORD Asaph and his brethren, to minister before the ark continually, as every day's work required:
to minister before the ark continually, as every day's work required - at the time of the morning and evening sacrifice. The worship of God ought to be the work of every day. David put it into order. At Jerusalem, where the ark was, Asaph and his brethren were to minister before the ark continually, with songs of praise. No sacrifices were offered there, nor incense burnt, because the altars were not there; but David's prayers were directed as incense, and the lifting up of his hands as the evening sacrifice. So early did spiritual worship take place of ceremonial. Yet the ceremonial worship, being of Divine institution, must by no means be omitted; therefore at Gibeon, at the altars, the priests attended; for their work was to sacrifice and burn incense; and that they did continually, morning and evening, according to the law of Moses. As the ceremonies were types of the mediation of Christ, the observance of them was of great consequence. The attendance of his appointed ministers is right in itself, and encourages the people.
Division of the Levites for the management of the public worship - At the same time as he set up the ark in the tent erected for it on Mount Zion, David had prepared a new locality for the public worship. The Mosaic tabernacle had continued, with its altar of burnt-offering, to be the general place of worship for the congregation of Israel even during the long period when the ark was separated from it, and it was even yet to be so; and it became necessary, in order to carry on the religious service in both of these sanctuaries, to divide the staff of religious officials: and this David now undertook.
1Ch 16:38 And Obededom with their brethren, threescore and eight; Obededom also the son of Jeduthun and Hosah to be porters:
Porters - doorkeepers of the ark.
Jeduthun - Jeduthun the father of Obed-edom is different from the chief musician Jeduthun (Ethan); for the chief musician is a descendant of Merari, while the doorkeeper Jeduthun belongs to the Korahites (Kohathites) 1Ch_26:4.
1Ch 16:39 And Zadok the priest, and his brethren the priests, before the tabernacle of the LORD in the high place that was at Gibeon,
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.
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.
Zadok the priest - 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.
before the tabernacle of the Lord, in the high place that was at Gibeon - namely, the tabernacle of Moses, which was removed from Nob thither in the days of Saul, and continued there to the times of Solomon, 1Ch_21:28.
1Ch 16:40 To offer burnt offerings unto the LORD upon the altar of the burnt offering continually morning and evening, and to do according to all that is written in the law of the LORD, which he commanded Israel;
upon the altar of burnt offering continually morning and evening - the lambs of the daily sacrifice, which were a burnt offering, and only to be offered on the altar at the tabernacle: The original altar of burnt-offering Exo_27:1-8 continued at Gibeon with the tabernacle 2Ch_1:3, 2Ch_1:5.
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.
1Ch 16:41 And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy endureth for ever;
And with them - That is, with Zadok, and the priests with him at Gibeon:
Heman and Jeduthun - or Ethan, two principal singers:
to give thanks to the Lord, because his mercy endureth for ever - to praise him for his benefits, flowing from his grace and mercy continually.
The rest that were chosen - 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_16:4-6 4 And he appointed certain of the Levites to minister before the ark of the LORD, and to record, and to thank and praise Jehovah God of Israel: Asaph the chief, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom. And Jeiel praised with instruments of harps and with lyres; and Asaph made a sound with cymbals. Also Benaiah and Jahaziel the priests praised with trumpets continually before the ark of the covenant of God. conducted the service in Jerusalem; the remainder were employed in the worship at Gibeon.
1Ch 16:42 And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun were porters.
Musical instruments of God - sacred ones, such as were devoted to his service, as psalteries and harps. Some versions carry the sense of the words quite differently, that these men did not sing with those musical instruments, but with a pleasant voice, and with pure and acceptable prayers, in humility and uprightness, glorified God: The human voice was the musical instrument of God.
Musical instruments of God - Appropriated to the worship of God; not such as they used on other occasions.
the sons of Jeduthun were porters - at the tabernacle in Gibeon.
1Ch 16:43 And all the people departed every man to his house: and David returned to bless his house.
And all the people departed, every man to his house – After having accompanied the ark to its place, and having praised the Lord for it, and been refreshed with food, 2Sa_6:19.
