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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 16:7–36.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And again, in another prophecy, the Spirit of prophecy, through the same David, intimated that Christ, after He had been crucified, should reign, and spoke as follows: "Sing to the Lord, all the earth, and day by day declare His salvation. For great is the Lord, and greatly to be praised, to be feared above all the gods. For all the gods of the nations are idols of devils; but God made the heavens. Glory and praise are before His face, strength and glorying are in the habitation of His holiness. Give Glory to the Lord, the Father everlasting. Receive grace, and enter His presence, and worship in His holy courts. Let all the earth fear before His face; let it be established, and not shaken. Let them rejoice among the nations. The Lord hath reigned from the tree."
But when the Spirit of prophecy speaks of things that are about to come to pass as if they had already taken place,-as may be observed even in the passages already cited by me,-that this circumstance may afford no excuse to readers [for misinterpreting them], we will make even this also quite plain. The things which He absolutely knows will take place, He predicts as if already they had taken place. And that the utterances must be thus received, you will perceive, if you give your attention to them. The words cited above, David uttered 1500 years before Christ became a man and was crucified; and no one of those who lived before Him, nor yet of His contemporaries, afforded joy to the Gentiles by being crucified. But our Jesus Christ, being crucified and dead, rose again, and having ascended to heaven, reigned; and by those things which were published in His name among all nations by the apostles, there is joy afforded to those who expect the immortality promised by Him.
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Summary
1 Chronicles 16:25 stands as a profound declaration of Yahweh's unparalleled majesty and supreme worthiness of worship. As part of David's psalm of thanksgiving upon the Ark's arrival in Jerusalem, this verse asserts the Lord's unique greatness, demanding not only fervent praise but also a deep, reverential awe that elevates Him far above any other purported deity or human construct. It encapsulates the core monotheistic truth of Israel's faith, establishing God's absolute sovereignty and exclusive claim to ultimate devotion.
Context
Literary Context
This verse is embedded within a psalm of thanksgiving and praise (1 Chronicles 16:8-36) delivered by King David on the momentous occasion of bringing the Ark of the Covenant to Jerusalem. This event, detailed in 1 Chronicles 16:1-7, marked a pivotal moment in Israel's history, centralizing worship and symbolizing God's tangible presence among His people. The psalm itself is a composite, drawing heavily from Psalm 105:1-15 (1 Chronicles 16:8-22), Psalm 96:1-13 (1 Chronicles 16:23-33), and Psalm 106:1, 47, 48 (1 Chronicles 16:34-36). This strategic compilation emphasizes a unified message of God's greatness, His covenant faithfulness, and His universal reign, setting the theological tone for the newly established worship center. Verse 25 specifically echoes the themes of God's supremacy found throughout Psalm 96, which calls all the earth to worship Yahweh above all idols.
Historical & Cultural Context
The return of the Ark to Jerusalem under David's leadership was not merely a logistical move but a profound theological statement. For centuries, the Ark, representing God's presence, had been in various locations, sometimes even captured by enemies. Its placement in Jerusalem signaled the consolidation of Israel's spiritual and political life under David's unified kingdom. This act occurred in a polytheistic ancient Near Eastern world, where surrounding nations worshipped numerous gods associated with natural phenomena, fertility, or national power. The declaration in 1 Chronicles 16:25, that the Lord is "to be feared above all gods," served as a direct polemic against these prevalent idolatries, asserting Yahweh's unique and exclusive sovereignty. It was a call for Israel to distinguish itself from its neighbors by worshipping only the one true God, a foundational tenet of the Mosaic covenant, as articulated in passages like Exodus 20:3.
Key Themes
This verse powerfully contributes to several overarching themes within 1 Chronicles and the broader Old Testament narrative. Firstly, it underscores God's Unrivaled Majesty and Sovereignty, asserting His inherent greatness and absolute dominion over all creation and all other powers, real or imagined. This theme is central to the Chronicler's theology, which consistently portrays Yahweh as the supreme ruler of Israel and the nations. Secondly, it highlights the theme of Exclusive Worship and Monotheism, demanding that all praise and reverence be directed solely to the Lord, thereby rejecting polytheism and idolatry. This is a recurring emphasis throughout Israel's history, particularly in prophetic calls for faithfulness, such as in Isaiah 44:6-8. Thirdly, the verse introduces the concept of the Fear of the Lord, not as terror, but as profound reverence and awe, which is presented as the proper response to God's holiness and power. This reverential fear is consistently linked to wisdom and true knowledge of God, as seen in Proverbs 9:10.
Exposition and Analysis
Key Word Analysis
This adjective (H1419) denotes magnitude, importance, and power, signifying something "great in any sense." When applied to the LORD, it describes His infinite, incomparable nature, transcending all limitations and surpassing all other beings or entities. The repetition in "great is the LORD, and greatly to be praised" serves as an emphatic intensification, underscoring the boundless extent of His majesty and the commensurate depth of the praise He deserves.
This primitive root (H3372) means "to fear," but morally, "to revere." In the context of God, especially in worship, it conveys a profound sense of reverential awe, respect, and humility. It acknowledges God's unapproachable holiness, supreme power, and absolute authority, leading to worship, obedience, and a cautious approach to His divine presence. It is a healthy, worshipful fear that recognizes His transcendence and our utter dependence.
This plural term (H430) refers to "gods in the ordinary sense," such as the pagan deities worshipped by surrounding nations, or even to powerful beings. The declaration that Yahweh is "above all gods" is a direct polemic against polytheism, asserting His unique sovereignty and the non-existence or utter inferiority of any other supposed divine entity. It emphasizes Yahweh's exclusive claim to ultimate power and worship.
Verse Breakdown
"For great [is] the LORD"
This opening clause establishes the foundational premise for the subsequent declarations. It is a declarative statement of Yahweh's inherent, intrinsic greatness—His immense power, majesty, and transcendence. This greatness is not merely a quality He possesses but is fundamental to His very being, distinguishing Him from anything in creation.
"and greatly to be praised"
This clause directly follows from the first, asserting the logical consequence of God's greatness. Because He is infinitely great, He is supremely worthy of all honor, adoration, and thanksgiving. The adverb "greatly" intensifies the call to praise, indicating that the magnitude of His praise should match the magnitude of His being. It implies a worship that is not superficial but deep, fervent, and all-encompassing.
"he also [is] to be feared above all gods"
This final clause introduces the dimension of reverential awe and positions Yahweh as uniquely supreme. The "fear" is not a cowering terror but a profound respect and humility before His holiness and power. The phrase "above all gods" serves as a definitive statement of monotheism and Yahweh's absolute dominion. It directly challenges and dismisses the validity or power of any other purported deity, declaring Yahweh's exclusive claim to ultimate authority and worship in a world saturated with idolatry.
Literary Devices
The verse employs several impactful literary devices. Hyperbole is evident in the emphatic declaration of God's "greatness" and being "greatly to be praised," using repetition of the root gâdôwl to magnify His attributes beyond ordinary human comprehension. This serves to impress upon the worshipper the boundless nature of God. Antithesis is powerfully used in the contrast between Yahweh and "all gods." By explicitly stating that He is "feared above all gods," the text sets Yahweh apart as uniquely supreme, directly refuting the polytheistic worldview prevalent in the ancient Near East. This creates a stark distinction, highlighting God's singularity. Furthermore, the verse functions as a Doxology, a short hymn of praise to God, encapsulating core theological truths in a concise and memorable form, suitable for communal recitation during worship.
Theological and Thematic Connections
1 Chronicles 16:25 encapsulates a foundational truth of biblical theology: the absolute supremacy and unique worthiness of Yahweh. This declaration is not merely an assertion of power but a call to exclusive worship, challenging any form of idolatry or divided allegiance. It grounds the necessity of praise in God's inherent nature—His incomparable greatness—and underscores the appropriate human response: reverential awe. This verse resonates deeply with the first commandment, "You shall have no other gods before me" (Exodus 20:3), extending its spiritual implications to encompass not just overt idol worship but any devotion that diminishes God's supreme position in our lives. It reminds us that true worship flows from a recognition of God's infinite majesty and His singular claim to our hearts.
Reflection and Application
This profound declaration in 1 Chronicles 16:25 invites us to re-evaluate the object and depth of our worship. In a world still filled with "gods"—whether they be wealth, power, fame, self, or even good causes that usurp God's place—this verse calls us to redirect our ultimate affections and allegiances solely to the Lord. Recognizing His unparalleled greatness should naturally lead to a life of fervent praise, not just in song, but in every thought, word, and deed. Moreover, cultivating a healthy "fear of the Lord" means living with a profound awareness of His holiness and authority, which inspires humility, obedience, and a desire to honor Him in all circumstances. This reverence transforms our perspective, reminding us that our lives are lived before an infinitely great and holy God, prompting us to live in a manner worthy of His name and His supreme worthiness.
Questions for Reflection
FAQ
What does it mean that the Lord is "to be feared above all gods"?
This phrase does not imply that other gods actually exist as divine beings, but rather that Yahweh's majesty, power, and holiness are incomparably superior to any perceived power or influence of the pagan deities worshipped by surrounding nations, or indeed, any human construct or idol. The "fear" (Hebrew yârêʼ') is not a cowering terror but a profound, reverential awe and respect for God's absolute sovereignty and unapproachable holiness. It signifies that He alone deserves ultimate worship, obedience, and devotion, standing supreme over all false gods and earthly powers. It's a declaration of exclusive monotheism, asserting Yahweh's singular claim to divinity and the futility of worshipping anything else. This concept is foundational to Israel's covenant relationship with God, as seen in passages like Deuteronomy 6:4 and Isaiah 44:6.
Christ-Centered Fulfillment
While 1 Chronicles 16:25 declares the unparalleled greatness of Yahweh in the Old Testament, its ultimate fulfillment and most profound expression are found in the person and work of Jesus Christ. The "greatness" and "fear" due to the Lord are fully embodied and revealed in Him, for He is the "exact imprint of his nature" (Hebrews 1:3). The praise due to the great God is now directed to the Lamb who was slain, for He is "worthy to receive power and wealth and wisdom and strength and honor and glory and praise!" (Revelation 5:12). The "fear" of the Lord, understood as reverential awe, is transformed into worshipful adoration of Christ, who, though fully God, humbled Himself to become human and die on the cross (Philippians 2:5-8). Furthermore, the declaration that the Lord is "above all gods" finds its ultimate realization in Christ's triumph over all spiritual powers and authorities. He is "far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come" (Ephesians 1:21). Through Christ, we not only understand God's greatness but are invited into a relationship with Him, where fear gives way to love, yet still maintains profound reverence for the One who is truly great and greatly to be praised.