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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.
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Summary
1 Chronicles 16:35 presents a fervent, communal petition embedded within King David's great psalm of thanksgiving, uttered on the momentous occasion of the Ark of the Covenant's arrival in Jerusalem. This verse articulates a profound and ongoing dependence on God for rescue and restoration from external threats, not as an ultimate end, but as a divinely purposed means to the glorification of His holy name through grateful praise. It thus serves as an enduring model for God's people, uniting their deepest needs with their highest calling to worship and honor their Deliverer.
Context
Literary Context
This verse is situated within a magnificent psalm of thanksgiving and praise (1 Chronicles 16:8-36), which King David delivered upon the solemn occasion of the Ark of the Covenant being brought to Jerusalem and placed in the tent he had prepared for it. The broader chapter, beginning with the detailed account of the Ark's procession and its placement, establishes a new era of centralized worship in Israel, marked by David's appointment of Levites to minister before the Ark with music and song. The psalm itself is a masterful compilation, drawing heavily from Psalm 105, Psalm 96, and Psalm 106, weaving together a rich tapestry of Israel's redemptive history, God's enduring faithfulness, and a universal call to worship. Verse 35, specifically, echoes the plea found in Psalm 106:47, functioning as a climactic petition within this broader song of worship, underscoring the people's perpetual reliance on God for salvation and their unwavering commitment to praise His name.
Historical & Cultural Context
The setting for this psalm is the nascent stage of the Davidic monarchy, a pivotal period in Israel's history. The bringing of the Ark to Jerusalem was not merely a religious act but a profound theological and political statement, establishing Jerusalem as both the spiritual and national capital. The Ark, serving as the tangible symbol of God's presence among His people, was central to Israelite worship, national identity, and covenant relationship. The phrase "deliver us from the heathen" (Hebrew: goyim) vividly reflects the geopolitical realities of ancient Israel, which was constantly surrounded by hostile nations (e.g., Philistines, Ammonites, Moabites, Syrians). These nations not only posed military threats but also represented idolatrous cultures that challenged Israel's unique covenant fidelity to Yahweh. The prayer for gathering likely speaks to a desire for national unity and restoration, perhaps referencing the scattering that occurred during periods of conflict or internal strife, or simply a yearning for the full assembly of God's people in unified worship, reminiscent of the gathering at the tabernacle or the future temple.
Key Themes
This verse contributes significantly to several overarching themes within 1 Chronicles and the broader biblical narrative. Firstly, it powerfully underscores the theme of Divine Sovereignty and Deliverance, presenting God as the ultimate and exclusive source of salvation and protection, fully capable of rescuing His people from any threat. Secondly, it highlights Corporate Worship and Dependence, as the prayer is a communal cry, demonstrating Israel's collective reliance on God for their well-being and their unified expression of praise. This communal aspect is central to the Chronicler's emphasis on worship as the heart of Israel's identity, as seen throughout 1 Chronicles 16. Thirdly, it emphasizes the Teleological Purpose of God's Salvation, which is ultimately for His glory. Deliverance is not merely for the comfort or benefit of the people, but so that they "may give thanks to thy holy name, and glory in thy praise." This focus on God's honor is a recurring motif in Scripture, found in passages like Psalm 115:1, where God's actions are explicitly linked to the vindication of His name among the nations. Finally, the plea to "gather us together" subtly introduces the theme of Restoration and Unity, a longing for the complete and undivided people of God, which finds its ultimate fulfillment in the eschatological promises of God gathering His scattered flock.
Exposition and Analysis
Key Word Analysis
Derived from the root yâshaʻ (H3467), meaning "to save, deliver, rescue." This term is rich in meaning, encompassing not just rescue from danger or enemies, but also victory, welfare, prosperity, and comprehensive liberation. It speaks to God's holistic provision for His people, addressing their physical, national, and spiritual needs. When David prays "God of our salvation," he acknowledges Yahweh as the sole and ultimate source of all forms of deliverance and well-being, emphasizing His power to bring about safety and freedom.
This term literally means "nation" or "people." In the Old Testament context, especially when contrasted with Israel, it refers to the non-Israelite nations, often implying those who are polytheistic, idolatrous, and frequently hostile to God's covenant people. The prayer to be delivered from the gôwyim (plural of gôwy) is a plea for protection from external threats that challenge Israel's existence and their unique relationship with Yahweh, highlighting the constant tension between God's people and the surrounding pagan world.
A primitive root meaning "to address in a loud tone," "to commend," or "to praise." In the context of "glory in thy praise," it expresses the desire that God's magnificent character and saving acts would be publicly acknowledged, celebrated, and held in high esteem. It's about magnifying God's reputation and displaying His inherent majesty through the act of vocal praise and triumph, finding honor and delight in extolling His attributes.
Verse Breakdown
"And say ye, Save us, O God of our salvation"
This opening imperative, "say ye," indicates a communal call to prayer, a corporate confession of God's identity as the exclusive source of rescue. The repetition of the concept of "salvation" (the verb "save" and the noun "salvation") emphatically underscores God's sovereign and unique role as the one from whom all deliverance flows, acknowledging His power and willingness to intervene on behalf of His people. It is a humble yet confident plea directed to the one true Deliverer.
"and gather us together"
This petition expresses a deep longing for unity and restoration. It could refer to the physical gathering of scattered Israelites (perhaps from exile or dispersion due to conflict), or a spiritual gathering – a drawing together of the community in worship and covenant faithfulness. It reflects a desire for the full assembly of God's people, united in purpose and presence before Him, emphasizing the importance of corporate solidarity in their relationship with God.
"and deliver us from the heathen"
This is a specific plea for protection and victory over external adversaries. "The heathen" (or nations) represent those who oppose God's people and His purposes, whether militarily, culturally, or spiritually. This request underscores Israel's reliance on divine intervention for their security and flourishing in a world often hostile to their faith and existence, recognizing that their ultimate safety rests in God's mighty hand.
"that we may give thanks to thy holy name, [and] glory in thy praise"
This final clause reveals the ultimate, teleological purpose of the preceding petitions. Deliverance and gathering are not ends in themselves, but means to a higher goal: the glorification of God. "Giving thanks to thy holy name" signifies grateful acknowledgment of His unique character and redemptive actions, while "glory in thy praise" means to find honor, delight, and triumph in extolling His magnificent attributes and deeds. This statement transforms the prayer from a mere request for help into an profound act of worship, ensuring that God receives all due honor for His saving acts and that His people's gratitude culminates in His exaltation.
Literary Devices
The verse employs several significant literary devices that enhance its meaning and impact. Foremost is Petition, as the entire verse is structured as a direct and urgent appeal to God for specific actions: "Save," "gather," and "deliver." This is framed within a larger context of Communal Worship, indicated by the plural "say ye" and "us," signifying that this is a collective cry from the people, not merely an individual plea. The structure exhibits a form of Synonymous Parallelism, particularly evident in the concluding phrases "give thanks to thy holy name" and "glory in thy praise," which echo and reinforce each other, emphasizing the singular purpose of God's deliverance—His exaltation. The verse also functions as a form of Inclusio within the broader Psalm 106 (from which it is partly drawn), as Psalm 106:47 begins with a very similar plea, bringing a sense of completion and reiteration of Israel's enduring dependence on God's saving power and their commitment to His praise. The use of the divine title "God of our salvation" is a powerful Appellation, highlighting a specific attribute of God that is central to the petition and foundational to the people's hope.
Theological and Thematic Connections
This verse profoundly articulates the theological truth that God is the sole source of salvation and deliverance, a truth central to Israel's covenant relationship with Him and foundational to biblical theology. It underscores the nature of corporate prayer, where the community unites in humble dependence on their sovereign Lord, acknowledging His power to rescue them from both physical and spiritual adversaries. The ultimate theological thrust is the teleological purpose of God's saving acts: they are not merely for the comfort or benefit of humanity, but primarily for the display and glorification of His holy name. This transforms human need into an opportunity for divine praise, teaching that true worship is the fitting and necessary response to God's redemptive work, ensuring His honor is paramount.
Reflection and Application
1 Chronicles 16:35 offers a timeless and profound model for our own spiritual lives and corporate worship. It calls us to cultivate a profound and active dependence on God as our ultimate deliverer, not just from grand national threats, but from the daily struggles, spiritual battles, and personal anxieties that seek to overwhelm us. This verse reminds us that prayer is not merely a means to an end (our deliverance), but an integral and vital part of worship, where our petitions are offered with the ultimate aim of bringing glory to God's name. When we pray for salvation, gathering, or deliverance, our deepest desire should be that God's character is vindicated, His power displayed, and His praise magnified in the world. It encourages us to pray not just for ourselves, but for the unity, restoration, and flourishing of the wider community of faith, recognizing that our collective well-being contributes to the corporate witness of God's power and faithfulness to a watching world.
Questions for Reflection
FAQ
Why is this verse repeated in the Bible?
This verse, or very similar phrasing, appears in both 1 Chronicles 16:35 and Psalm 106:47. The Chronicler, in composing his narrative and theological message, frequently drew from existing psalms and other biblical texts. In 1 Chronicles, it's presented as part of David's psalm of thanksgiving during the Ark's arrival in Jerusalem, emphasizing the establishment of centralized worship and the enduring nature of Israel's reliance on God. In Psalm 106, it functions as a concluding prayer within a psalm that recounts Israel's history of rebellion and God's enduring mercy, serving as a timeless plea for divine intervention and a commitment to praise. The repetition highlights the enduring nature of Israel's dependence on God for salvation and their continuous call to praise Him, underscoring a timeless theological truth that resonated across different historical contexts and served to reinforce core theological messages for God's people.
Christ-Centered Fulfillment
While 1 Chronicles 16:35 is an Old Testament prayer for physical and national deliverance, its deepest longings find their ultimate and most profound fulfillment in Jesus Christ. He is the true "God of our salvation," who delivers us not merely from earthly enemies but from the power of sin, the dominion of darkness, and the sting of death, as triumphantly declared by the angel in Matthew 1:21. The ancient prayer to "gather us together" is gloriously answered in Christ, who, through His atoning work, breaks down dividing walls and gathers people from every tribe, tongue, and nation into one unified body, the Church, under His headship, as beautifully articulated in Ephesians 2:14-16. He has delivered us from the ultimate "heathen" – the spiritual forces of evil and the tyrannical dominion of Satan, a decisive victory secured through His cross and resurrection, as Colossians 2:15 proclaims. Therefore, our ability to "give thanks to thy holy name, and glory in thy praise" is made possible through Christ's redemptive work, which enables us to approach God with boldness and offer true spiritual worship, the "sacrifice of praise," as encouraged in Hebrews 13:15. In Him, the ancient prayer is not just answered, but transcended, as we anticipate the final and eternal gathering of all the redeemed to praise God and the Lamb forevermore, a vision beautifully depicted in Revelation 7:9-10.