Exegetical and Hermeneutical Commentary of 1 Chronicles 16:8
Give thanks unto the LORD, call upon his name, make known his deeds among the people.
8 22 (= Psa 105:1-15)
8. his deeds among the people ] R.V. his doings among the peoples.
Fuente: The Cambridge Bible for Schools and Colleges
[See comments on 1Ch 16:7]
Fuente: John Gill’s Exposition of the Entire Bible
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 fulfilment 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). When we consider the contents of the whole hymn, it is manifest that it contains nothing which would be at all inconsistent with the belief that it was composed by David for the above-mentioned religious service. There is nowhere any reference to the condition of the people in exile, nor yet to the circumstances after the exile. The subject of the praise to which Israel is summoned is the covenant which God made with Abraham, and the wonderful way in which the patriarchs were led. The summons to the heathen to acknowledge Jahve as alone God and King of the world, and to come before His presence with sacrificial offerings, together with the thought that Jahve will come to judge the earth, belong to the Messianic hopes. These had formed themselves upon the foundation of the promises given to the patriarchs, and the view they had of Jahve as Judge of the heathen, when He led His people out of Egypt,so early, that even in the song of Moses at the Red Sea (Ex. 15), and the song of the pious Hannah (1Sa 2:1-10), we meet with the first germs of them; and what we find in David and the prophets after him are only further development of these.
Yet all the later commentators, with the exception of Hitzig, die Psalmen, ii. S. ix.f., judge otherwise as to the origin of this festal hymn. Because the first half of it (1Ch 16:8-22) recurs in Psa 105:1-15, the second (1Ch 16:23-33) in Psa 96:1-13, and the conclusion (1Ch 16:34-36) in Ps. Psa 106:1, Psa 106:47-48, it is concluded that the author of the Chronicle compounded the hymn from these three psalms, in order to reproduce the festive songs which were heard after the ark had been brought in, in the same free way in which the speeches in Thucydides and Livy reproduce what was spoken at various times. Besides the later commentators, Aug. Koehler (in the Luth. Ztschr. 1867, S. 289ff.) and C. Ehrt ( Abfassungszeit und Abschluss des Psalters, Leipz. 1869, S. 41ff.) are of the same opinion. The possibility that our hymn may have arisen in this way cannot be denied; for such a supposition would be in so far consistent with the character of the Chronicle, as we find in it speeches which have not been reported verbatim by the hearers, but are given in substance or in freer outline by the author of our Chronicle, or, as is more probable, by the author of the original documents made use of by the chronicler. But this view can only be shown to be correct if it corresponds to the relation in which our hymn may be ascertained to stand to the three psalms just mentioned. Besides the face that its different sections are again met with scattered about in different psalms, the grounds for supposing that our hymn is not an original poem are mainly the want of connection in the transition from 1Ch 16:22 to v.23, and from 1Ch 16:33 to v.34; the fact that in v.35 we have a verse referring to the Babylonian exile borrowed from Ps 106; and that 1Ch 16:36 is even the doxology of the fourth book of Psalms, taken to be a component part of the psalm. These two latter grounds would be decisive, if the facts on which they rest were well authenticated. If. 1Ch 16:36 really contained only the doxology of the fourth book of Psalms-which, like the doxologies of the first, second, and third books (Ps. 41:14; Psa 72:18-19, and 89:53), was merely formally connected with the psalm, without being a component part of it-there could be no doubt that the author of the Chronicle had taken the conclusion of his hymn from our collection of psalms, as these doxologies only date from the originators of our collection. But this is not the state of the case. Psa 106:48 does, it is true, occupy in our Psalter the place of the doxology to the fourth book, but belonged, as Bertheau also acknowledges, originally to the psalm itself. For not only is it different in form from the doxologies of the first three books, not having the double with which these books close, but it concludes with the simple . If the connected by is, in the Old Testament language, exclusively confined to these doxologies, which thus approach the language of the liturgical Beracha of the second temple, as Del. Ps. p. 15 rightly remarks, while in Num 5:22 and Neh 8:6 only without copulative w occurs, it is just this peculiarity of the liturgical Beracha which is wanting, both in the concluding verse of the 106th Psalm and in 1Ch 16:36 of our festal hymn. Moreover, the remainder of the verse in question – the last clause of it, “And let all the people say Amen, Halleluiah,” – does not suit the hypothesis that the verse is the doxology appended to the conclusion of the fourth book by the collector of the Psalms, since, as Hengstenberg in his commentary on the psalm rightly remarks, “it is inconceivable that the people should join in that which, as mere closing doxology of a book, would have no religious character;” and “the praise in the conclusion of the psalm beautifully coincides with its commencement, and the Halleluiah of the end is shown to be an original part of the psalm by its correspondence with the beginning.”
(Note: Bertheau also rightly says: “ If in Ps 72 (as also in Ps 89 and 91) the author of the doxology himself says Amen, while in Psa 106:48 the saying of the Amen is committed to the people, this difference can only arise from the face that Ps 106 originally concluded with the exhortation to say Amen. ” Hitzig speaks with still more decision, die Pss. (1865), ii. S. x.: “ If (in Ps 106) Psa 106:47 is the conclusion, a proper ending is wanting; while Psa 106:48, on the contrary, places the psalm on a level with Ps 103-105; 107. Who can believe that the author himself, for the purpose of ending the fourth book with Psa 106:48, caused the psalm to extend to the Psa 106:48? In the Chronicle, the people whom the verse mentions are present from 1 Chron 15:3-16:2, while in the psalm no one can see how they should come in there. Whether the verse belong to the psalm or not, the turning to all the people, and the causing the people to say Amen, Amen, instead of the writer, has no parallel in the Psalms, and is explicable only on the supposition that it comes from the Chronicle. Afterwards a Diaskeuast might be satisfied to take the verse as the boundary-stone of a book. ” )
The last verse of our hymn does not therefore presuppose the existence of the collection of psalms, nor in 1Ch 16:35 is there any indubitable reference to the exilic time. The words, “Say, ‘Save us, Thou God of our salvation; gather us together, and deliver us from among the heathen,’ “ 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. This usually occurred after each defeat of Israel by their enemies, and it was just such cases Solomon had in view in his prayer, 1Ki 8:46-50.
The decision as to the origin of this festal hymn, therefore, depends upon its internal characteristics, and the result of a comparison of the respective texts. The song in itself forms, as Hitz. l.c. S. 19 rightly judges, “a thoroughly coherent and organic whole. The worshippers of Jahve are to sing His praise in memory of His covenant which He made with their fathers, and because of which He protected them (1Ch 16:18-22). But all the world also are to praise Him, the only true God (1Ch 16:23-27); the peoples are to come before Him with gifts; yea, even inanimate nature is to pay the King and Judge its homage (1Ch 16:28-33). Israel – and with this the end returns to the beginning-is to thank Jahve, and invoke His help against the heathen (1Ch 16:34 and 1Ch 16:35).” This exposition of the symmetrical disposition of the psalm is not rendered questionable by the objections raised by Koehler, l.c.; nor can the recurrence of the individual parts of it in three different psalms of itself at all prove that in the Chronicle we have not the original form of the hymn. “There is nothing to hinder us from supposing that the author of Psa 96:1-13 may be the same as the author of Ps 105 and 106; but even another might be induced by example to appropriate the first half of 1Ch 16:8., as his predecessor had appropriated the second, and it would naturally occur to him to supply from his own resources the continuation which had been already taken away and made use of” (Hitz. l.c.). A similar phenomenon is the recurrence of the second half of Psa 40:17. as an independent psalm, Psa 70:1-5. “But it is also readily seen,”continues Hitzig, “how easily the psalmist might separate the last three verses from each other (1Ch 16:34-36 of the Chronicle), and set them as a frame round Ps 106. 1Ch 16:34 is not less suitable in the Chronicle for the commencement of a paragraph than in Ps 107, which Psa 107:6 would admit of no continuation, but was the proper end. On the other hand, we can scarcely believe that the chronicler compiled his song first from Ps 105, then from Psa 96:1-13, and lastly from Ps 106, striking off from this latter only the beginning and the end.”
Finally, if we compare the text of our hymn with the text of these psalms, the divergences are of such a sort that we cannot decide with certainty which of the two texts is the original. To pass over such critically indifferent variations as , 1Ch 16:12, for , Psa 105:5; the omission of the nota acc. , 1Ch 16:18, compared with Psa 105:10, and vice versa in Psa 96:3 and 1Ch 16:24; , 1Ch 16:33, instead of , Psa 96:12, – the chronicler has in , 1Ch 16:16, instead of , Psa 105:9, and , 1Ch 16:32, instead of , Psa 96:12, the earlier and more primitive form; in , 1Ch 16:22, instead of , Psa 105:15, a quite unusual construction; and in , 1Ch 16:23, the older form (cf. Num 30:15), instead of , Psa 96:2, as in Est 3:7; while, on the other hand, instead of the unexampled phrase , Psa 105:14, there stands in the Chronicle the usual phrase , and dna , in Psa 96:12 is the poetical form for the of 1Ch 16:32. More important are the wider divergences: not so much , 1Ch 16:13, for , Psa 105:6, in which latter case it is doubtful whether the refers to the patriarchs or to the people, and consequently, as the parallelismus membrorum demands the latter references, is clearly the more correct and intelligible; but rather than the others, viz., , 1Ch 16:15, for , Psa 105:8; since not only corresponds to the of 1Ch 16:11, but alto to the use made of the song for the purposes stated in the Chronicle; while, on the contrary, of the psalm corresponds to the object of the psalm, viz., to exalt the covenant grace shown to the patriarchs. Connected with this also is the reading , “when ye (sons of Jacob) were” (1Ch 16:19), instead of , Psa 105:12, “when they (the patriarchs) were,” since the narrative of what the Lord had done demanded . Now the more likely the reference of the words to the patriarchs was to suggest itself, the more unlikely is the hypothesis of an alteration into ; and the text of the Chronicle being the more difficult, is consequently to be regarded as the earlier. Moreover, the divergences of 1Ch 16:23 to 33 of our hymn from Psa 96:1-13 are such as would result from its having been prepared for the above-mentioned solemn festival. The omission of the two strophes, “Sing unto Jahve a new song, sing unto Jahve, bless His name” ( Psa 96:1 and Psa 96:2), in 1Ch 16:23 of the Chronicle might be accounted for by regarding that part of our hymn as an abridgment by the chronicler of the original song, when connecting it with the preceding praise of God, were it certain on other grounds that Psa 96:1-13 was the original; but if the chronicler’s hymn be the original, we may just as well believe that this section was amplified when it was made into an independent psalm. A comparison of 1Ch 16:33 (Chron.) with the end of the 96th Psalm favours this last hypothesis, for in the Chronicle the repetition of is wanting, as well as the second hemistich of Psa 96:13. The whole of the 13th verse recurs, with a single , at the end of the 98th Psalm (Psa 98:9), and the thought is borrowed from the Davidic Psa 9:9. The strophes in the beginning of Psa 96:1-13, which are omitted from 1Ch 16:16, often recur. The phrase, “Sing unto Jahve a new song,” is met within Psa 33:3; Psa 98:1, and Psa 149:1, and in Psa 40:4, a Davidic psalm. is also met with in Psa 100:4; and still more frequently , in Psa 103:2, Psa 103:22; Psa 134:1, and elsewhere, even as early as Deborah’s song, Jdg 5:2, Jdg 5:9; while occurs in the song of Moses, Exo 15:1. Since, then, the strophes of the 96th Psalm are only reminiscences of, and phrases which we find in, the oldest religious songs of the Israelites, it is clear that Psa 96:1-13 is not an original poem. It is rather the re-grouping of the well-known and current thoughts; and the fact that it is so, favours the belief that all which this psalm contains at the beginning and end, which the Chronicle does not contain, is merely an addition made by the poet who transformed this part of the chronicler’s hymn into an independent psalm for liturgical purposes. This purpose clearly appears in such variations as , Psa 96:6, instead of , 1Ch 16:27, and , Psa 96:8, instead of , 1Ch 16:29. Neither the word nor the mention of “courts” is suitable in a hymn sung at the consecration of the holy tent in Zion, for at that time the old national sanctuary with the altar in the court (the tabernacle) still stood in Gibeon.
Here, therefore, the text of the Chronicle corresponds to the circumstances of David’s time, while the mention of and of courts in the psalm presupposes the existence of the temple with its courts as the sanctuary of the people of Israel. Now a post-exilic poet would scarcely have paid so much attention to this delicate distinction between times and circumstances as to alter, in the already existing psalms, out of which he compounded this festal hymn, the expressions which were not suitable to the Davidic time. Against this, the use of the unusual word drow lau , joy, which occurs elsewhere only in Neh 10:8, Neh 10:10, and in Chaldee in Ezr 6:18, is no valid objection, for the use of the verb as early as Exo 18:9 and Job 3:6 shows that the word does not belong to the later Hebrew. The discrepancy also between 1Ch 16:30 and 1Ch 16:31 and Psa 96:9-11, namely, the omission in the Chronicle of the strophe (Psa 96:10), and the placing of the clause _ after (1Ch 16:31, cf. Psa 96:10), does not really prove anything as to the priority of Psa 96:1-13. Hitzig, indeed, thinks that since by the omission of the one member the parallelism of the verses is disturbed, and a triple verse appears where all the others are double merely, and because by this alteration the clause,”Say among the people, Jahve is King,” has come into an apparently unsuitable position, between an exhortation to the heaven and earth to rejoice, and the roaring of the sea and its fulness, this clause must have been unsuitably placed by a copyist’s error. But the transposition cannot be so explained; for not only is that one member of the verse misplaced, but also the of the psalm is altered into , and moreover, we get no explanation of the omission of the strophe . If we consider (with consecutive), “then will they say,” we see clearly that it corresponds to in 1Ch 16:33; and in 1Ch 16:30 the recognition of Jahve’s kingship over the peoples is represented as the issue and effect of the joyful exultation of the heaven and earth, just as in 1Ch 16:32 and 1Ch 16:33 the joyful shouting of the trees of the field before Jahve as He comes to judge the earth, is regarded as the result of the roaring of the sea and the gladness of the fields. The of the psalm, on the other hand, the summons to the Israelites to proclaim that Jahve is King among the peoples, is, after the call, “Let the whole earth tremble before Him,” a somewhat tame expression; and after it, again, we should not expect the much stronger . When we further consider that the clause which follows in the Chronicle, “He will judge the people in uprightness,” is a reminiscence of Psa 9:9, we must hold the text of the Chronicle to be here also the original, and the divergences in Psa 96:1-13 for alterations, which were occasioned by the changing of a part of our hymn into an independent psalm. Finally, there can be no doubt as to the priority of the chronicler’s hymn in 1Ch 16:34-36. The author of the Chronicle did not require to borrow the liturgical formula from Psa 106:1, for it occurs in as complete a form in Psa 97:1; Psa 118:1, Psa 118:29; Psa 136:1, and, not to mention 2Ch 5:13; 2Ch 7:3; 2Ch 20:21, is a current phrase with Jeremiah (Jer 33:11), and is without doubt an ancient liturgical form. 1Ch 16:35 and 1Ch 16:36, too, contain such divergences from Psa 106:47 and Psa 106:48, that it is in the highest degree improbable that they were borrowed from that psalm. Not only is the prayer introduced by , but also, instead of of the psalm, we have ; and to , is added, – a change which causes the words to lose the reference to the Chaldean exile contained in the text of the Psalms. The post-exilic author of the Chronicle would scarcely have obliterated this reference, and certainly would not have done so in such a delicate fashion, had he taken the verse from Ps 106. A much more probable supposition is, that the post-exilic author of the 106th Psalm appropriated the concluding verse of David’s to him well-known hymn, and modified it to make it fit into his poem. Indubitable instances of such alterations are to be found in the conclusion, where the statement of the chronicler, that all the people said Amen and praised Jahve, is made to conform to the psalm, beginning as it does with Halleluiah, by altering into , “and let them say,” and of into .
On the whole, therefore, we must regard the opinion that David composed our psalm for the above-mentioned festival as by far the most probable. The psalm itself needs no further commentary; but compare Delitzsch on the parallel psalms and parts of psalms.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(8) Give thanks.The same Hebrew verb as in 1Ch. 16:4, to thank. Psalms 105 is a tdh, or thanksgiving, hence its use here.
Call upon his name.Invoke His help, appealing to Him by His revealed name of Jehovah. (Comp. Psa. 3:1-7; Psa. 5:1; Psa. 7:6, and many others.)
Make known.Israels mission.
Deeds.Feats, exploits, deeds of wonder; a poetic word.
People.Peoples.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(8-22) The first four strophes of Psalms 105 (1Ch. 16:1-15.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The scope of this psalm, taken altogether, is to celebrate the praises of Jehovah, and especially in his covenant love to his redeemed. Hence he is to be praised for the glories of his own name, for his mercies in creation, in redemption, in providence, and in grace. These glorious acts of the Lord are to be proclaimed throughout the earth that the whole heathen world may rejoice: and surely they will rejoice that seek the Lord. Then comes in the praises of his name for his covenant-love and mercy, of which he had been ever mindful, and whereby he hath proved his faithfulness. The mercies of redemption in Egypt come next, in this sweet song, to be celebrated: when the people were but few, and those few strangers; yet such was the love of Jehovah, that none were suffered to hurt his redeemed. So that the Psalm calls upon all the redeemed to this service, and that from day to day. This is a sweet thought, because the salvation is all along considered in the church with an eye to Christ. And when the Psalm had thus called upon Israel in a more eminent and exalted manner, all creation are invited to join in the universal chorus; and finally all sing aloud, Amen. It must have formed a most interesting sight to have been present at such a solemnity. The instruments used upon this occasion were suited to the dispensation in which the church then was. But I find no authority in our New Testament dispensation for such things. I rather fear, if men were true to their principles, that gracious souls could not be pleased with the use of them. They were never (I venture to believe) found the means of leading the heart to God; but I venture to assert, that they have in numberless instances led the heart from God. The harmony of organs, flutes, and fiddles, may, and will suit carnal ordinances; but they who worship God in spirit, need only the Spirit’s leadings to worship God in spirit and in truth.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Ch 16:8 Give thanks unto the LORD, call upon his name, make known his deeds among the people.
Ver. 8. Call upon his name. ] This psalm was sung in times of any great joy, as may be gathered from Isa 12:4 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
people = Peoples.
Fuente: Companion Bible Notes, Appendices and Graphics
1Ch 16:8-36
1Ch 16:8-36
The Model Psalm Delivered by David to Asaph:
“O give thanks unto Jehovah, call upon his name;
Make known his doings among the peoples.
Sing unto him, sing praises unto him;
Talk ye of all his marvelous works.
Glory be in his holy name;
Let the heart of them rejoice that seeketh Jehovah.
Seek ye Jehovah and his strength;
Seek his face evermore.
Remember his marvelous works that he hath done,
His wonders, and the judgments of his mouth,
O ye seed of Israel his servant,
Ye children of Jacob, his chosen ones.
He is Jehovah our God;
His judgments are in all the earth.
Remember his covenant forever,
The word which he commanded to a thousand generations,
The covenant which he made with Abraham,
And his oaths unto Isaac,
And confirmed the same unto Jacob for a statute,
To Israel for an everlasting covenant,
Saying, Unto thee I give the land of Canaan,
The lot of your inheritance;
When ye were but a few men in number,
Yea, very few, and sojourners in it:
And they went about from nation to nation,
And from one kingdom to another people.
He suffered no man to do them wrong;
Yea, he reproved kings for their sakes,
Saying, Touch not mine anointed ones,
And do my prophets no harm.
Sing unto Jehovah, all the earth;
Show forth his salvation from day to day.
Declare his glory among the nations,
His marvelous works among all the peoples.
For great is Jehovah, and greatly to be praised:
He also is to be feared above all gods,
For all the gods of the peoples are idols:
But Jehovah made the heavens.
Honor and majesty are before him:
Strength and gladness are in his place.
Ascribe unto Jehovah, ye kindred of the peoples,
Ascribe unto Jehovah glory and strength;
Ascribe unto Jehovah the glory due unto his name:
Bring an offering, and come before him;
Worship Jehovah in holy array.
Tremble before him, all the earth:
The world also is established that it cannot be moved.
Let the heavens be glad, and let the earth rejoice;
And let them say among the nations, Jehovah reigneth.
Let the sea roar, and the fullness thereof;
Let the fields exult, and all that is therein;
Then let the trees of the wood sing for joy before Jehovah;
For he cometh to judge the earth.
O give thanks unto Jehovah; for he is good;
For his lovingkindness endureth forever.
And say ye, Save us, O God of our salvation,
And gather us together and deliver us from the nations,
To give thanks unto thy holy name,
And to triumph in thy praise.
Blessed be Jehovah, the God of Israel, from everlasting even to everlasting.
And all the people said, Amen, and praised Jehovah.”
1Ch 16:8-22 corresponds almost exactly with Psa 105:1-15.
1Ch 16:23-33 correspond almost exactly with Psalms 96 in its entirety.
The concluding verses of the Model Psalm are found in Psa 106:1; Psa 106:47-48.
E.M. Zerr:
1Ch 16:8. They should not only have a thankful heart, but should let the people know of the deeds that prompted it.
1Ch 16:9. See comments at 1Ch 16:7 for meaning of “psalm.”
1Ch 16:10. The glory of the Lord means very little to those who do not seek him; rejoicing is in store for the ones who do.
1Ch 16:11. The important thought is in the word continually. Some people seek the Lord when convenient or when in special trouble. True servants are those who are constant in their devotion.
1Ch 16:12. The things God does are great and many persons will extol them. But the same people often reject the teaching of God, while the truth is that the divine judgments are as wonderful as are the works of his hands.
1Ch 16:13. Israel is one of the names for Jacob, and his people were the chosen of God. Such a favor should bring forth the best of service.
1Ch 16:14. Even where the written Word of God is not known, there is great evidence of his wisdom in the arrangement of the universe, of which the earth is a small part.
1Ch 16:15. God is always true to his covenants, although the generations for whom they were made often forget.
1Ch 16:16-17. This passage specifies the covenant David had in mind in the preceding verse. We should not forget that he was inspired and the teaching in this outstanding passage is that of God. The three fathers, Abraham and Isaac and Jacob, are named as a group, yet an important distinction is made between the first two as against the third. The covenant is said to have been made with Abraham and considered as an oath. with Isaac. But it was not confirmed until the day of Jacob. This should always be considered when studying the length of Israel’s sojourn in Egypt, in connection with Gal 3:17. That passage says the law was 430 years after the covenant was confirmed. The verse of the present paragraph shows that the covenant was confirmed in the time of Jacob. We know that it was in the days of Jacob that the children of Israel entered Egypt, corresponding with the time the covenant was confirmed. Then, since the law came 430 years after the covenant was confirmed, and also since the law came just after their coming out of Egypt, the conclusion is that the sojourn in Egypt was 430 years. See also my comments at length at Gen 15:13-15.
1Ch 16:18. The three fathers named in the preceding paragraph never lived to see the promised land possessed. The exhortation here is addressed to the seed of Israel, (1Ch 16:13), because they were the ones who lived to see the promise carried out. Lot of your inheritance means that the Israel of David’s day were the heirs of the country promised to the fathers.
1Ch 16:19. As late as the time the covenant was confirmed in Jacob, the number of the group was only 70. (Gen 46:27.)
1Ch 16:20-21. As far back as the days of Abraham this declaration of God’s care was true. See Gen 12:17 for an instance of it.
1Ch 16:22. In Gen 20:7 Abraham is called a prophet, and the king of Gerar was reproved for his treatment of the patriarch. That proves the statement of this verse.
1Ch 16:23. All the earth means all the people of the earth, not the material planet as in Psa 19:1. This earth is to spew forth salvation, which indicates the intelligent creatures on the earth are meant.
1Ch 16:24. Heathen and nations may often be used interchangeably. In this verse the first refers specifically to individuals of foreign blood, the second to groups of persons formed into units of government. Both kinds of humanity were to be informed of the glory of the Lord.
1Ch 16:25. The word fear has two meanings; one is to respect, the other to dread. The connection must determine in each case which is meant. This verse directs us to praise and fear the same Being, so we know the fear required is “respect.” Idolatry was almost universally practiced, hence the contrast between the Lord and all false gods.
1Ch 16:26. The heavens means the material world, and everything in it was worshiped as idols. The point of the writer is that the very things that were adored by the heathen as gods, were themselves the work of the true God.
1Ch 16:27. The greatest glory and honor one can have is to be in the presence of his Lord. It is true also that the strength that comes from gladness, and the gladness that comes from strength, can be had only in the place or locality occupied by the Lord. We may be in that place, spiritually now, and personally in the future, if we serve him faithfully while here.
1Ch 16:28. It is impossible for people actually to give strength to the Lord. It means to give him the glory for all true strength or greatness possessed by anyone.
1Ch 16:29. The name Lord is from the Hebrew YEHOVAH, sometimes spelled YAHWEH. It is defined by Strong, “The self-Existent or Eternal; Jehovah, Jewish national name of God.” Young defines it, “He (who) is.” The word occurs several hundred times in the Hebrew Old Testament. In view of the meaning and extensive use of the term, we should not be surprised at the statement of the writer of glory due to the Holy Name.
1Ch 16:30. The security of the earth is dependent on the Lord, therefore the fear called for means “respect.”
1Ch 16:31. The heaven and earth are material things and cannot rejoice; but the creatures in them can, and are called upon to do so. They also are bidden to acknowledge the Lord as the one who is reigning.
1Ch 16:32. Fields . . . all that is therein. Dumb creatures do not know how to express joy in its true sense. However, the pleasure that is enjoyed by them is due to the might and goodness of God, and that is the meaning of the writer.
1Ch 16:33. To the eye of the true worshiper of the Lord, even the trees furnish subjects for song. (1Ki 5.) To sing at thought of God’s judgments implies that they are just.
1Ch 16:34. Endureth has no word in the original. The strength of the sentence is in the word ever, and means there is no time when God’s mercy does not exist. Man is merciful at times, but God always has mercy for those entitled to it.
1Ch 16:35. Contrary to a common notion, the word heathen does not necessarily mean uncivilized people. It refers to the peoples of the world in general who are not of the chosen race belonging to God.
1Ch 16:36. For ever and ever. The simple word ever means “always,” and is unlimited. The repetition, therefore, is for emphasis.
Fuente: Old and New Testaments Restoration Commentary
Give thanks: This beautiful hymn, to the 1Ch 16:22, is nearly the same as Psa 105:1-15, from the 1Ch 16:23, to the 1Ch 16:33, it accords with Psa 96:1-13, and the conclusion agrees with Psa. 106, with the addition of 1Ch 16:34-36. Psa 105:1-15
call: Isa 12:4, Act 9:14, 1Co 1:2
make: 1Ki 8:43, 2Ki 19:19, Psa 67:2-4, Psa 78:3-6, Psa 145:5, Psa 145:6
Reciprocal: 1Ch 4:10 – called 1Ch 16:4 – to record 1Ch 16:12 – Remember Psa 22:23 – Ye that Psa 118:1 – General Jer 33:11 – Praise the 2Co 9:15 – Thanks
Fuente: The Treasury of Scripture Knowledge
16:8 Give thanks unto the LORD, call upon his name, make known his {d} deeds among the people.
(d) Of which this is the chiefest, that he has chosen himself a Church to call upon his name.