TRV
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Commentary on 1 Chronicles 16 verses 7–36
We have here the thanksgiving psalm which David, by the Spirit, composed, and delivered to the chief musician, to be sung upon occasion of the public entry the ark made into the tent prepared for it. Some think he appointed this hymn to be daily used in the temple service, as duly as the day came; whatever other psalms they sung, they must not omit this. David had penned many psalms before this, some in the time of his trouble by Saul. This was composed before, but was now first delivered into the hand of Asaph, for the use of the church. It is gathered out of several psalms (from the beginning to Ch1 16:23 is taken from Psa 105:1, etc.; and then Ch1 16:23 is the whole 96th psalm, with little variation; Ch1 16:34 is taken from Psa 136:1 and divers others; and then the last two verses are taken from the close of Ps. 106), which some think warrants us to do likewise, and make up hymns out of David's psalms, a part of one and a part of another put together so as may be most proper to express and excite the devotion of Christians. These psalms will be best expounded in their proper places (if the Lord will); here we take them as they are put together, with a design to thank the Lord (Ch1 16:7), a great duty, to which we need to be excited and in which we need to be assisted. 1. Let God be glorified in our praises; let his honour be the centre in which all the lines meet. Let us glorify him by our thanksgivings (Give thanks to the Lord), by our prayers (Call on his name, Ch1 16:8), by our songs (Sing psalms unto him), by our discourse - Talk of all his wondrous works, Ch1 16:9. Let us glorify him as a great God, and greatly to be praised (Ch1 16:25), as supreme God (above all gods), as sole God, for all others are idols, Ch1 16:26. Let us glorify him as most bright and blessed in himself (Glory and honour are in his presence, Ch1 16:27), as creator (The Lord made the heavens), as the ruler of the whole creation (His judgments are in all the earth, Ch1 16:14), and as ours - He is the Lord our God. Thus must we give unto the Lord the glory due to his name (Ch1 16:28, Ch1 16:29), and own it, and much more, his due. 2. Let other be edified and instructed: Make known his deeds among the people (Ch1 16:8), declare his glory among the heathen (Ch1 16:24), that those who are strangers to him may be led into acquaintance with him, allegiance to him, and the adoration of him. Thus must we serve the interests of his kingdom among men, that all the earth may fear before him, Ch1 16:30. 3. Let us be ourselves encouraged to triumph and trust in God. Those that give glory to God's name are allowed to glory in it (Ch1 16:10), to value themselves upon their relation to God and venture themselves upon his promise to them. Let the heart of those rejoice that seek the Lord, much more of those that have found him. Seek him, and his strength, and his face: that is, seek him by the ark of his strength, in which he manifests himself. 4. Let the everlasting covenant be the great matter of our joy and praise (Ch1 16:15): Be mindful of his covenant. In the parallel place it is, He will be ever mindful of it, Psa 105:8. Seeing God never will forget it, we never must. The covenant is said to be commanded, because God has obliged us to obey the conditions of it, and because he has both authority to make the promise and ability to make it good. This covenant was ancient, yet never to be forgotten. It was made with Abraham, Isaac, and Jacob, who were long since dead (Ch1 16:16-18), yet still sure to the spiritual seed, and the promises of it pleadable. 5. Let God's former mercies to his people of old, to our ancestors and our predecessors in profession, be commemorated by us now with thankfulness to his praise. Let it be remembered how God protected the patriarchs in their unsettled condition. When they came strangers to Canaan and were sojourners in it, when they were few and might easily have been swallowed up, when they were continually upon the remove and so exposed, when there were many that bore them ill-will and sought to do them mischief, yet no man was suffered to do them wrong - not the Canaanites, Philistines, Egyptians. Kings were reproved and plagued for their sakes. Pharaoh was so, and Abimelech. They were the anointed of the Lord, sanctified by his grace, sanctified by his glory, and had received the unction of the Spirit. They were his prophets, instructed in the things of God themselves and commissioned to instruct others (and prophets are said to be anointed, Kg1 19:16; Isa 61:1); therefore, if any touch them, they touch the apple of God's eye; if any harm them, it is at their peril, Ch1 16:19-22. 6. Let the great salvation of the Lord be especially the subject of our praises (Ch1 16:23): Show forth from day to day his salvation, that is (says bishop Patrick), his promised salvation by Christ. We have reason to celebrate that from day to day; for we daily receive the benefits of it, and it is a subject that can never be exhausted. 7. Let God be praised by a due and constant attendance upon him in the ordinances he has appointed: Bring an offering, then the fruit of the ground, now the fruit of the lips, of the heart (Heb 13:15), and worship him in the beauty of holiness, in the holy places and in a holy manner, Ch1 16:29. Holiness is the beauty of the Lord, the beauty of all sanctified souls and all religious performances. 8. Let God's universal monarchy be the fear and joy of all people. Let us reverence it: Fear before him, all the earth. And let us rejoice in it: Let the heavens be glad and rejoice, because the Lord reigns, and by his providence establishes the world, so that, though it be moved, it cannot be removed, nor the measures broken which Infinite Wisdom has taken in the government of it, Ch1 16:30, Ch1 16:31. 9. Let the prospect of the judgment to come inspire us with an awful pleasure, Let earth and sea, fields and woods, though in the great day of the Lord they will all be consumed, yet rejoice that he will come, doth come, to judge the earth, Ch1 16:32, Ch1 16:33. 10. In the midst of our praises we must not forget to pray for the succour and relief of those saints and servants of God that are in distress (Ch1 16:35): Save us, gather us, deliver us from the heathen, those of us that are scattered and oppressed. When we are rejoicing in God's favours to us we must remember our afflicted brethren, and pray for their salvation and deliverance as our own. We are members one of another; and therefore when we mean, "Lord, save them," it is not improper to say, "Lord, save us." Lastly, Let us make God the Alpha and Omega of our praises. David begins with (Ch1 16:8), Give thanks to the Lord; he concludes (Ch1 16:36), Blessed be the Lord. And whereas in the place whence this doxology is taken (Psa 106:48) it is added, Let all the people say, Amen, Hallelujah, here we find they did according to that directory: All the people said, Amen, and praised the Lord. When the Levites had finished this psalm or prayer and praise, then, and not till then, the people that attended signified their consent and concurrence by saying, Amen, And so they praised the Lord, much affected no doubt with this newly instituted way of devotion, which had been hitherto used in the schools of the prophets only, Sa1 10:5. And, if this way of praising God please the Lord better than an ox or a bullock that has horns and hoofs, the humble shall see it and be glad, Psa 69:31, Psa 69:32.
There was no need that there should everywhere exist many bodies and many spirits like Jesus, in order that the entire humankind might be enlightened by the Word of God. For the one Word was enough, having arisen as the “Sun of righteousness,” to send forth from Judea his coming rays into the souls of all who were willing to receive him. But if anyone desires to see many bodies filled with a divine Spirit, similar to the one Christ, ministering to the salvation of people everywhere, let him take note of those who teach the Gospel of Jesus in all lands in soundness of doctrine and uprightness of life and who are themselves termed “christs” by the holy Scriptures in the passage “Do not touch my anointed, and do not harm my prophets.” For as we have heard that Antichrist comes and yet have learned that there are many antichrists in the world, in the same way, knowing that Christ has come, we see that, owing to him, there are many christs in the world, who, like him, have loved righteousness and hated iniquity, and therefore God, the God of Christ, anointed them also with the “oil of gladness.”
How splendidly joined to each other are the sections proceeding from the same source to achieve the salvation of the human race. Who would not be amazed that what is said earlier in different psalms is clearly assembled so harmoniously here? Similarly David himself in the Chronicles is filled with the holy Spirit and made the Lord’s praises resound with great expressions of joy by assembling sections of Psalms 95; 104 and 105, so that incense compounded of different aromas could happily rise to the Lord’s presence; for sentiments that are clear, in no sense at odds with each other are united without difficulty.… My judgment is that there is another apt feature in the present instance: the action of the Lord made one church out of the two peoples.
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SUMMARY
1 Chronicles 16:22, a direct quotation from a psalm of thanksgiving attributed to King David, serves as a powerful divine declaration of protection over God's chosen servants. This verse, embedded within David's song celebrating the Ark of the Covenant's arrival in Jerusalem, reminds Israel of God's unwavering commitment to safeguard His people, specifically the patriarchs and their descendants, during their vulnerable nomadic period. It functions as a solemn warning against any who would dare to harm those whom God has set apart for His purposes, emphasizing His absolute sovereignty and active involvement in their preservation.
CONTEXT
Literary Context: This verse is part of a grand psalm of thanksgiving and praise delivered by King David when the Ark of the Covenant was brought into Jerusalem. The entire chapter 16 of 1 Chronicles records David's song, which recounts God's faithfulness to Israel from the time of Abraham through their wilderness wanderings. The specific declaration in 1 Chronicles 16:22 is a direct quotation from an older divine declaration, also found verbatim in Psalm 105:15. Within the psalm, it follows a recounting of God's miraculous interventions on behalf of the patriarchs and early Israel, highlighting God's consistent and active protection against kings and nations who might have threatened them (as seen in 1 Chronicles 16:19-21). Thus, the verse is not an isolated command but a foundational principle rooted in God's historical dealings with His people.
Historical & Cultural Context: Historically, the immediate context of this divine command refers to God's covenant people during their nomadic phase—specifically the patriarchs Abraham, Isaac, and Jacob, and their immediate descendants. During this period, they were a small, vulnerable, and often transient group in a land populated by more powerful nations. God's declaration, "Touch not mine anointed, and do my prophets no harm," served as a divine protective decree, ensuring their safety and the fulfillment of His covenant promises to them. Culturally, the terms "anointed" (Hebrew: mâshîyach) and "prophets" (Hebrew: nâbîyʼ) carried significant weight. "Anointed" referred to individuals consecrated with oil, typically kings (like David himself, 1 Samuel 16:13) and priests, signifying divine appointment and empowerment. "Prophets" were those chosen by God to speak His direct word, acting as His messengers and spokespeople. The command underscored the sacredness of these divinely chosen instruments and the severe consequences of interfering with God's work through them.
Key Themes: 1 Chronicles 16:22 powerfully articulates several core theological and narrative themes present throughout 1 Chronicles and the broader Old Testament. Firstly, Divine Protection is paramount, asserting God's unwavering commitment to guard and preserve those He has chosen and set apart for His purposes. It is a divine warning against any who would dare to harm His people, demonstrating His active involvement in their affairs. Secondly, the verse underscores the Reverence for God's Servants, highlighting the sacredness of God's chosen instruments—His 'anointed' and 'prophets'—and demanding respect and non-interference from others. This theme reinforces the idea that harming God's chosen ones is tantamount to harming God Himself. Lastly, it powerfully demonstrates God's Sovereignty, showcasing His absolute authority and active involvement in the affairs of humanity, proving His right and power to protect His own, even when they are seemingly weak or outnumbered, as seen in God's reproof of kings for the patriarchs' sakes (1 Chronicles 16:21).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse 1 Chronicles 16:22 employs several significant literary devices that amplify its message. Foremost is Parallelism, specifically synonymous parallelism, where the second line reiterates the meaning of the first in different words: "Touch not mine anointed" is echoed by "and do my prophets no harm." This repetition intensifies the divine prohibition and broadens its scope, ensuring the message of protection is clearly understood. The use of Divine Fiat or Command ("Touch not," "do no harm") highlights the absolute authority and power of God's declaration. It is not a suggestion but an imperative, demonstrating God's direct and forceful intervention on behalf of His chosen ones. Furthermore, there is an element of Metonymy or Synecdoche, where "mine anointed" and "my prophets" stand in for the entire nation of Israel, or at least the divinely appointed leaders and representatives within it. While the patriarchs are specifically referenced in the broader context of Psalm 105, the terms extend to encompass God's chosen people as a whole, indicating that God's protective hand is over His entire covenant community.
THEOLOGICAL AND THEMATIC CONNECTIONS
This powerful declaration in 1 Chronicles 16:22 reveals a foundational theological truth: God is actively involved in protecting and preserving His chosen people and His divine purposes through them. It underscores His unwavering faithfulness to His covenant promises, demonstrating that those whom He has set apart are under His special care and are not to be harmed or hindered by human opposition. This principle extends beyond the literal patriarchs to encompass all whom God calls and uses for His kingdom work throughout history. It is a testament to God's sovereignty, His justice in defending His own, and His commitment to ensuring that His redemptive plan unfolds without ultimate obstruction. The warning serves as a divine boundary, indicating that to oppose God's anointed or prophets is to contend with God Himself.
REFLECTION AND APPLICATION
For believers today, 1 Chronicles 16:22 remains a profound truth about God's protective hand over His people and His work. While the specific context of ancient Israelite kings and prophets has changed, the underlying principle endures: God safeguards those whom He has chosen and empowered for His purposes. All who are "in Christ" are, in a spiritual sense, "anointed" by the Holy Spirit for service and witness (2 Corinthians 1:21-22). This verse calls us to a posture of respect and discernment towards those genuinely called and gifted by God to lead, teach, or speak His truth within the church. It also offers immense comfort and assurance, reminding us that God watches over His own, providing spiritual and often physical protection even in the face of opposition. Conversely, it serves as a solemn warning against carelessly opposing God's will or His chosen instruments, for to do so is to contend with God Himself. This encourages humility, prayer, and careful discernment before criticizing or interfering with perceived divine work, fostering an environment where God's servants can fulfill their calling without undue human hindrance.
Questions for Reflection
FAQ
Who are "mine anointed" and "my prophets" in the immediate context of 1 Chronicles 16:22?
Answer: In the immediate historical and literary context, "mine anointed" and "my prophets" primarily refer to the patriarchs—Abraham, Isaac, and Jacob—and their descendants, who constituted God's chosen covenant people. The preceding verses in 1 Chronicles 16 (and Psalm 105) recount how God protected them during their nomadic wanderings, explicitly stating that He "suffered no man to do them wrong: yea, he reproved kings for their sakes" (1 Chronicles 16:21). Abraham, for instance, is explicitly called a "prophet" in Genesis 20:7. Thus, these terms refer to those whom God had specifically chosen, consecrated, and through whom He revealed His will and established His covenant.
Does this verse mean that believers should never question or criticize church leaders or spiritual authorities?
Answer: No, this verse does not advocate for blind obedience or an absence of accountability for spiritual leaders. While it strongly cautions against harming, undermining, or maliciously opposing those genuinely called and anointed by God for His work, it does not preclude righteous discernment, constructive critique, or holding leaders accountable when they deviate from God's word or engage in sin. The New Testament encourages believers to test everything (1 Thessalonians 5:21), to beware of false prophets (Matthew 7:15), and provides clear instructions for church discipline, even for leaders (1 Timothy 5:19-20). The core message of 1 Chronicles 16:22 is a warning against opposing God's true work and His true servants, recognizing that such opposition is ultimately against God Himself.
CHRIST-CENTERED FULFILLMENT
The declaration in 1 Chronicles 16:22 finds its ultimate and most profound fulfillment in Jesus Christ. He is the preeminent "Anointed One," the Messiah (from the Hebrew mâshîyach) and the Christ (from the Greek christos), upon whom the Spirit of the Lord rests without measure (Isaiah 61:1 and Luke 4:18-19). Jesus is the ultimate Prophet, who perfectly speaks the words of God (Deuteronomy 18:18 and John 1:18). God's protective decree, "Touch not mine anointed, and do my prophets no harm," is perfectly exemplified in the Father's safeguarding of Jesus through His earthly ministry, even amidst constant opposition, until His appointed time for sacrifice (John 8:59). While Jesus ultimately suffered and died, it was according to God's sovereign plan to atone for sin (Acts 2:23). His resurrection and exaltation demonstrate God's ultimate vindication and protection of His Anointed One, proving that no harm could ultimately thwart God's redemptive purpose through Him. Furthermore, through union with Christ, believers are spiritually "anointed" by the Holy Spirit (2 Corinthians 1:21-22) and become part of His prophetic community, called to proclaim His truth (1 Peter 2:9). Thus, the protective promise of 1 Chronicles 16:22 extends to all who are "in Christ," assuring them of God's unwavering care and commitment to preserve His people for His eternal purposes, culminating in the new heavens and new earth where no harm can ever touch His redeemed (Revelation 21:4).