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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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.
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 has 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
This verse, a vibrant excerpt from King David's psalm of thanksgiving, sung at the momentous occasion of the Ark of the Covenant's arrival in Jerusalem, functions as a universal declaration of God's supreme sovereignty. It issues an impassioned, cosmic call for all creation—from the celestial spheres to the terrestrial realm—to actively participate in and express profound joy over the LORD's kingship, culminating in a global proclamation of His eternal reign among all peoples.
Context
Literary Context
This verse is intricately woven into a majestic psalm of thanksgiving and praise, found in 1 Chronicles 16:8-36, which King David entrusted to Asaph and his fellow Levites for public worship. This psalm is a masterful liturgical compilation, drawing significant portions from Psalm 105, Psalm 96, and Psalm 106. It serves as the spiritual crescendo following the pivotal event of bringing the Ark of the Covenant to Jerusalem, an act detailed in 1 Chronicles 15. This relocation marked the establishment of Jerusalem as both the political and spiritual capital, solidifying God's tangible presence at the heart of the nation. Therefore, the psalm, and particularly 1 Chronicles 16:31, functions as a national outpouring of worship, acknowledging God's rightful place as sovereign King over Israel and, by extension, all creation.
Historical & Cultural Context
Historically and culturally, the bringing of the Ark of the Covenant to Jerusalem, meticulously described in 1 Chronicles 15, represented an event of unparalleled significance for ancient Israel. For decades, the Ark, the tangible symbol of God's presence, His covenant with Israel, and His divine throne, had been neglected and displaced, residing at Kirjath-jearim (1 Samuel 7:1-2). David's zealous efforts to retrieve it and bring it to the newly established capital, Jerusalem, represented a deliberate and profound move to centralize worship and re-establish Yahweh as the true King of Israel, contrasting sharply with the spiritual apathy and decentralization of Saul's reign. This act was not merely a logistical relocation but a profound theological declaration, signaling a renewed national commitment to God's covenant and His active rule within the nation, thereby setting the stage for the future construction of the Temple.
Key Themes
The psalm in 1 Chronicles 16, and specifically verse 31, powerfully articulates several foundational themes. First, it emphasizes Universal Rejoicing and Cosmic Worship, extending the call to gladness beyond humanity to the entire created order—"Let the heavens be glad, and let the earth rejoice." This signifies that God's reign is not confined to Israel but encompasses all of existence, inviting the cosmos to bear witness and respond to its Creator's dominion, a theme richly echoed in Psalm 148. Second, the core declaration, "The LORD reigneth," underscores God's absolute Sovereignty and Kingship. This truth asserts His inherent authority, power, and rightful rule over all things, providing a bedrock of confidence and stability for believers, knowing that God is ultimately in control, as powerfully seen in Psalm 93:1. Finally, the instruction "let [men] say among the nations" highlights a crucial Missional Proclamation. The joy and truth of God's reign are not intended to be an exclusive possession of Israel but are to be broadcast globally, anticipating a future when all peoples will acknowledge and declare His universal sovereignty, a vision found in Isaiah 45:22-23.
Exposition and Analysis
Key Word Analysis
This is the covenantal, personal name of God, revealed to Moses as "I AM WHO I AM" (Exodus 3:14-15). It signifies God's self-existence, eternal nature, and unwavering faithfulness to His promises. Its use here emphasizes that it is the one true, living God of Israel, who is sovereign over all, distinguishing Him from the false gods of the nations.
A primitive root meaning "to reign," "to ascend the throne," or "to rule." In the perfect tense, as used here, it conveys both a timeless, enduring truth ("the LORD is King") and a declaration of an immediate, active enthronement or assumption of rule ("the LORD has begun to reign!"). In this context, it carries the weight of both God's eternal kingship and the joyful acknowledgment of His active, present dominion, particularly in light of the Ark's arrival and the re-establishment of His presence.
A primitive root meaning "to brighten up," "to be blithe or gleesome," or "to rejoice." Applied to "the heavens" in the imperative, it is a poetic personification, a command for the entire cosmos to respond with exultation to the revelation of God's reign. It implies a willing, joyful submission and celebration of the Creator's authority, indicating that the very fabric of creation is designed to respond to its Maker.
Verse Breakdown
"Let the heavens be glad"
This opening imperative is a poetic summons for the celestial realm—the sky, stars, and all that is above—to express profound joy. It personifies the heavens, inviting them to participate in the celebration of God's sovereignty. This suggests that God's reign is so vast and glorious that it elicits a response from the very fabric of the cosmos, transcending human understanding and testifying to His majesty.
"and let the earth rejoice"
Complementing the heavens, this clause extends the call to gladness to the terrestrial realm. The earth, with all its inhabitants and natural elements, is commanded to respond with exultation. It implies that God's dominion brings order, blessing, and a cause for celebration to the physical world, signifying His benevolent rule over creation and the inherent goodness of His kingdom.
"and let [men] say among the nations"
This pivotal clause shifts the focus from cosmic response to human proclamation. The bracketed "men" is an interpretive addition in the KJV, but the Hebrew implies a universal human declaration. It is a divine mandate for the truth of God's reign to be vocalized and disseminated beyond the borders of Israel, reaching all peoples and cultures. This highlights the missional imperative inherent in the recognition of God's kingship, emphasizing that this truth is for all humanity.
"The LORD reigneth."
This is the climactic declaration, the central truth that elicits all the preceding calls to gladness and proclamation. "The LORD" (Yahweh) refers to the personal, covenantal God of Israel, and "reigneth" (malakh) asserts His absolute, active, and eternal kingship. This statement is not merely a theological concept but a living reality, a foundational truth that provides comfort, assurance, and a call to worship, affirming God's supreme authority over all circumstances and all creation.
Literary Devices
The verse 1 Chronicles 16:31 masterfully employs several literary devices to convey its profound theological message. Personification is prominently used as the heavens are commanded to "be glad" and the earth to "rejoice," attributing human emotions and actions to inanimate elements of creation. This device vividly portrays the universal scope of God's reign, suggesting that His sovereignty impacts and elicits a response from the entire cosmos, not just humanity. Furthermore, the structure of the verse exhibits Parallelism, specifically Synonymous Parallelism, where "Let the heavens be glad" and "let the earth rejoice" convey similar ideas of universal celebration, reinforcing the breadth and depth of the call to worship. The progression from cosmic response to human proclamation ("and let [men] say among the nations") demonstrates a form of Climax, building up to the ultimate, foundational truth: "The LORD reigneth." This declaration acts as the culmination and rationale for all the preceding calls to joy and witness. The use of Imperative Mood ("Let... be glad," "let... rejoice," "let... say") creates a sense of divine command and urgency, inviting active participation in the recognition and proclamation of God's kingship.
Theological and Thematic Connections
The theological significance of 1 Chronicles 16:31 lies in its profound declaration of God's universal and active sovereignty. This verse is not merely a historical account of a past event but a timeless theological truth that undergirds all of Scripture. It asserts that Yahweh, the covenant God of Israel, is the supreme ruler over all creation and all nations. This truth provides immense comfort and stability, assuring believers that despite earthly chaos or human rebellion, God remains firmly on His throne, orchestrating all things according to His perfect will. It also carries a significant missional imperative, reminding God's people that the knowledge of His reign is not for their exclusive benefit but is meant to be proclaimed to the ends of the earth, inviting all peoples into the joy and submission of His kingdom. The cosmic call to rejoice highlights that creation itself bears witness to its Creator's glory and rightful dominion.
Reflection and Application
In a world often characterized by uncertainty, conflict, and a pervasive sense of powerlessness, 1 Chronicles 16:31 offers a profound anchor for the soul. The call for the heavens and earth to rejoice serves as a powerful reminder that God's reign is not a distant, theoretical concept but an active, present reality that permeates all of existence. For believers, this means finding deep peace and unwavering hope in the truth that "the LORD reigneth," regardless of personal trials, societal turmoil, or global crises. Our ultimate trust and confidence are not to be placed in human leaders, economic systems, or personal strength, but in the sovereign control of the Almighty God, whose plans are perfect and whose kingdom is eternal. Furthermore, the imperative to "say among the nations" compels us to move beyond passive belief to active proclamation. We are called to embody and articulate the good news of God's kingship, living lives that reflect His kingdom values of justice, love, and righteousness, and verbally sharing the message of His redemptive reign with those who do not yet know Him. This verse encourages a posture of worshipful surrender, joyful trust, and courageous witness, aligning our lives with the grand, unfolding narrative of God's universal dominion.
Questions for Reflection
FAQ
Why does the verse call for the heavens and earth to rejoice? Are they sentient?
The call for the heavens and earth to rejoice is a powerful use of personification, a common literary device in biblical poetry. It does not imply that celestial bodies or the physical earth are sentient in the human sense. Rather, it serves to emphasize the universal scope and overwhelming glory of God's reign. Just as creation groans under the weight of sin (Romans 8:22), it is also depicted as responding to and declaring God's glory (Psalm 19:1). This poetic language invites humanity to consider that if even the non-sentient creation is called to acknowledge God's sovereignty, how much more should intelligent beings worship and celebrate His reign! It highlights that God's kingship is so profound that it elicits a response from the entire cosmos.
How does this verse relate to the Ark of the Covenant?
This verse is part of a psalm (found in 1 Chronicles 16:8-36) that King David composed and appointed to be sung on the day the Ark of the Covenant was brought into Jerusalem. The Ark was the most sacred object for Israel, symbolizing God's presence among His people and His covenant faithfulness. Its arrival in Jerusalem, as detailed in 1 Chronicles 15, was a monumental event, signifying the re-establishment of God's central place in the nation's worship and governance. Therefore, the declaration "The LORD reigneth" in 1 Chronicles 16:31 is a direct theological response to the Ark's presence, acknowledging that the God who dwells among them is the ultimate, sovereign King over all. The celebration surrounding the Ark was, at its core, a celebration of Yahweh's kingship.
Christ-Centered Fulfillment
While 1 Chronicles 16:31 is a powerful Old Testament declaration of Yahweh's universal reign, its ultimate and most profound fulfillment is found in the person and work of Jesus Christ. The Old Testament longing for God's reign to be acknowledged "among the nations" finds its decisive answer in the New Testament proclamation of Christ's kingdom. Jesus Himself declared, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel" (Mark 1:15). His life, death, and resurrection demonstrated His supreme authority over sin, death, and all creation, for in Him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through Him and for Him (Colossians 1:16-17). The cosmic call for heavens and earth to rejoice is realized in the New Creation, where all things are reconciled through Him, for God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through His blood, shed on the cross (Colossians 1:20). Furthermore, the missional imperative to "say among the nations, The LORD reigneth" is explicitly fulfilled in the Great Commission, where Christ commands His followers to go and make disciples of all nations, baptizing them and teaching them all that He commanded, for all authority in heaven and on earth has been given to Him (Matthew 28:18-20). Ultimately, the vision of God's reign is consummated in Christ's glorious return, when the kingdoms of this world will become the kingdoms of our Lord and of His Christ, and He will reign forever and ever (Revelation 11:15, Revelation 22:5). Thus, 1 Chronicles 16:31 points forward to the glorious reality of Christ's present and future reign, inviting all creation and all humanity to bow the knee and confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:11).