1 Chronicles 16:7
On that day David first committed to Asaph and his brothers this song of thanksgiving to the LORD:
Sermons
David's Thanksgiving PsalmF. Whitfield 1 Chronicles 16:1-43
Musical Talent Dedicated to GodChurch Worker1 Chronicles 16:4-7
The Meaning of SongT. Carlyle.1 Chronicles 16:4-7
The RecordersSpurgeon, Charles Haddon1 Chronicles 16:4-7
Regular Divine ServiceW. Clarkson 1 Chronicles 16:4-7, 36-43
A Memorable DayHomilist1 Chronicles 16:7-22
A Psalm of ThanksgivingJ. Wolfendale.1 Chronicles 16:7-22
A PsalmJ.R. Thomson 1 Chronicles 16:7-36














When the king had organized a choir of musicians, had provided them with their instruments, had assigned them their duties and their maintenance, it remained for him to decide what they were to sing. He was himself "the sweet psalmist of Israel." It is difficult for us to imagine what psalmody must have been before the time of David. It is a grand vocation - that of putting words of praise into the lips of worshippers. And it was a glorious burst of sacred song which pealed from the heights of Jerusalem when the sublime odes of David were first rolled to heaven upon the wings of the wind. What a revelation of God, what an inspiration for man, what new life to the world, when the psalms were first wrought into shape by the glowing heart and the glorious eloquence of David! The later Levitical psalms are perhaps more reflective and elaborate, but those composed by the lyrical sovereign of Israel have at once the simplest piety, the profoundest feeling, and the most vigorous eloquence. The occasion of the composition, or, at all events, the first public rendering of David's odes, was one worthy of such efforts. When the ark found a resting-place in the city of David, when Jerusalem was consecrated by the public and regal recognition of the Divine Law, when the Levites solemnly addressed Jehovah in the name of Israel, - then this magnificent psalm was sung, now in melodious recitative, and again in resounding chorus, to the accompaniment of cymbal, of trumpet, and of harp. It was a fitting inauguration of a series of sublime solemnities. When we examine the structure of the psalm, we are surprised and filled with admiration at the appropriateness, the beauty, the comprehensiveness of the composition. The psalm, as it is recorded in this place, agrees with what we find in the hundred and fifth, ninety-sixth, hundred and seventh, and hundred and sixth psalms. Taken as we here find it, it contains -

I. AN ADMONITION AND SUMMONS TO PRAISE THE LORD. This is addressed to nature (vers. 30-33), to mankind in general (ver. 28), especially to Israel (ver. 13).

II. A RECORD OF GOD'S GOODNESS. And this both to the patriarchs (vers. 15-18), and to Israel as a nation, to whom that goodness had been displayed in the most critical period of their history (vers. 19-22).

III. PRAISE OF GOD'S ATTRIBUTES AND CHARACTER. (Vers. 24-29, 34.) Never had these been so devoutly and at the same time so poetically celebrated as now and here.

IV. PRAYER FOR SALVATION. This petition (ver. 35) flows most naturally out of what precedes. In the register of Divine acts, in the recounting of Divine attributes, a foundation had Been laid for this devout and urgent entreaty.

V. BLESSING AND AMEN. A glorious closing (ver. 36) to a glorious psalm. "All the people" here concurred with, adopted as their own, the worship of the Levites. The reval psalmist's heart must have beat high with sacred joy when his plans proved successful, when his ministers rendered his compositions in a manner worthy of their substance, and when the soul of a nation was raised into fellowship with God. - T.

Then on that day David delivered first this psalm.
This, a composite psalm, represents a form of service rather than a psalm. The whole of it, with slight variations, found in Psalm 96., 105:1-15, 106:47, 48. It celebrates redemption as unfolded in the history of Israel, proclaimed to the world, and triumphant in judgment. This part sets forth. —

I. AN EXHORTATION TO THE NOBLEST WORK — praising God. In three ways, chiefly, is this duty recommended.

1. In giving thanks to God.

(1)By singing psalms (ver. 9).

(2)By social conversation.

(3)By glorying in His name (ver. 10).

2. In seeking God.

(1)Earnestly.

(2)Joyfully.

(3)Continually.

3. In commemorating God's works (ver. 12).

II. MOTIVES TO INFLUENCE US IN THIS NOBLEST WORK.

1. God's great love.

2. God's great manifestations of love.

3. God's great dominion.

4. God's great claims.

5. God's vindication of these claims.

(J. Wolfendale.)

Homilist.
Let us gather up a few of the lessons which Providence read out to humanity on that day.

I. THAT RELIGION IS A SUBJECT IN WHICH THE LEADERS OF THE PEOPLE SHOULD ENDEAVOUR TO INTEREST THE MASSES.

1. Religion is suited to the common and primary instincts of human nature.

2. Religion provides for the fallen condition of human nature.

II. THAT RELIGION DEVELOPS THE DISTINCTIVE CHARACTERISTICS OF MANKIND. Through it "the thoughts of many hearts are revealed." In the history of this "day" four states of mind are developed in relation to the Divine.

1. An enthusiastic interest in the Divine. Such was David's state.

2. A stolid unconsciousness of the Divine. This was revealed in Uzzah's conduct. To him the ark only appeared as a common chest. He was a type of those who engage in religious services without the religious spirit.

3. A calm confidence in the Divine. This was revealed in the conduct of Obed-edom. The terrible fate of Uzzah filled David with overwhelming excite. merit. The people were panic-stricken. But Obed-edom was calm. He took the ark into his own house for three months; he stands by a deserted cause.

4. A thoughtless contempt for the Divine. This was developed in Michal (1 Chronicles 15:29). She is a type of a class who despise religious observances, religious people, and religious services.

III. THAT RELIGION IS ALWAYS ASSOCIATED WITH THE CHEERFUL AND THE GENEROUS.

1. Here is music.

2. Here is hospitality. True religion is evermore the parent of true philanthropy.

IV. THAT RELIGION IS THE PATRON OF THE HIGHEST ART AS WELL AS THE INSPIRER OF THE HOLIEST FEELINGS (1 Chronicles 15:16-24).

(Homilist.)

People
Asaph, Benaiah, David, Eliab, Gibeon, Heman, Hosah, Isaac, Jacob, Jahaziel, Jeduthun, Jehiel, Jeiel, Levites, Mattithiah, Obededom, Shemiramoth, Uzziel, Zadok, Zechariah
Places
Canaan, Gibeon, Jerusalem
Topics
Appointed, Asaph, Assigned, Associates, Beginning, Brethren, Brothers, Committed, David, Delivered, Giving, Ordain, Ordained, Praise, Psalm, Relatives, Sung, Thank, Thanks, Thanksgiving
Outline
1. David's festival sacrifice
4. He orders a choir to sing thanksgiving
7. The psalm of thanksgiving
37. He appoints ministers, porters, priests, and musicians, to attend the ark

Dictionary of Bible Themes
1 Chronicles 16:7

     5088   David, character
     7963   song

1 Chronicles 16:7-8

     5549   speech, positive

1 Chronicles 16:7-9

     8496   witnessing, importance
     8676   thanksgiving

Library
Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial;
Thomas Watson—A Body of Divinity

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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