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1Ch 16:1 They brought in the ark of God, and set it in the midst of the tent that David had pitched for it. They offered burnt offerings and peace offerings before God-
The usual pattern for the offerings was sin offering, burnt offering [dedication to God on the basis of being reconciled from sin] and then peace offerings, celebrating the resultant peace with God. I suggested on 2 Sam. 6:13 that the mass of animals sacrificed on the road to Zion were sin offerings.

1Ch 16:2 When David had made an end of offering the burnt offering and the peace offerings, he blessed the people in the name of Yahweh-
As noted and discussed on 1 Chron. 15:27, this was again David acting as high priest, blessing the people in Yahweh's Name.

1Ch 16:3 He dealt to each one of Israel, both man and woman, to every one a loaf of bread, a portion of meat and a cake of raisins-
See on 1 Chron. 15:12. 1 Chron. 16:8-22 is the Psalm written by David when the ark was brought to Zion, but it reappears within Ps. 105:1-15, which is clearly an appeal for the exiles to repent so that God's salvation history might continue with them. So we see how David's original Psalms were reworked and reapplied in later contexts, under Divine inspiration. By the time of the exiles in Babylon, it seems the ark had been lost. But such external religious symbolism was unimportant; the essence was that the people of God were to come to Zion, just as the ark had done.

We see here an ancient anticipation of the bread and wine [raisins] of the breaking of bread meeting. That meeting is essentially a peace offering, a celebration of the peace with God achieved through the Lord's sin offering, our promise of dedication to Him in the burnt offering, and then the celebration of the resultant peace with God. See on :1.

Israel’s mixture of Yahweh worship with Baal worship is demonstrated by the reference to their being “lovers of raisin cakes” (Hos. 3:1). According to this passage, these cakes appear to have been part of the legitimate worship of Yahweh- and yet in Song 2:5 they are referred to as an aphrodisiac. There was a heady mix of Yahweh worship with participation in the sexual rituals of the Baal cult. It was this mixture which was so abhorrent to God- and time and again, in essence, we likewise mix flesh and spirit.

1Ch 16:4 He appointed certain of the Levites to minister before the ark of Yahweh, and to celebrate and to thank and praise Yahweh, the God of Israel-
The sense of the Hebrew behind "celebrate" is "to call to mind" or remember (1 Chron. 16:12). David wanted this occasion to be recorded. The production of psalms to be sung for perpetuity afterwards would be the equivalent of our taking photographs or video recordings of such an incident. 

1Ch 16:5 Asaph the chief, and second to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom and Jeiel, with stringed instruments and with harps; and Asaph with cymbals, sounding aloud-
Asaph is particularly noted, although he was just one many recorded musicians in the company (1 Chron. 15:19). Perhaps special note is made of him because he was the author of some of the Psalms which the exiles were to sing at the restoration.

1Ch 16:6 and Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God-
Jahaziel is Eliezer of 1 Chron. 15:24. People had more than one name. Perhaps one of these was his birth name, and the other that by which he became known. Benaiah was also one of David's "mighty men". They would have had one trumpet each.

1Ch 16:7 Then on that day David led the giving of thanks to Yahweh, by the hand of Asaph and his brothers-
The idea is that David gave the following hymn into the hands of Asaph and his brothers to sing. Hence Adam Clarke: "David delivered first this psalm...".

1Ch 16:8 Oh give thanks to Yahweh! Call on His name. Make His deeds known among the peoples-
The Truth of the Gospel of the cross is the only way to come to salvation. All other religions apart from true Christianity will not give salvation nor a relationship with God. Realizing this, David pleads with his people to be a missionary nation: "Give thanks unto Yahweh, call upon his name, make known his deeds among the people... for great is Yahweh, and greatly to be praised: he also is to be feared above all gods. For all the gods of the people are idols; but Yahweh made the heavens" (1 Chron. 16:8,25,26). The more we realize the pathetic fallacy of human religion, indeed the whole and utter vanity of life under this sun, the more we will preach Yahweh's Truth to a tragically wandering, aimless world.

This is an appeal to the Gentile "peoples" to hear about God's work and praise Him; and to praise a deity in those days meant to accept that deity. Not because they were forced to by military conquest, but because they had considered God's work which had now been told to them. 1 Chron. 16:8-22 is the Psalm written by David when the ark was brought to Zion, but it reappears within Ps. 105:1-15, which is clearly an appeal for the exiles to repent so that God's salvation history might continue with them. So we see how David's original Psalms were reworked and reapplied in later contexts, under Divine inspiration. By the time of the exiles in Babylon, it seems the ark had been lost. But such external religious symbolism was unimportant; the essence was that the people of God were to come to Zion, just as the ark had done.

1Ch 16:9 Sing to Him, sing praises to Him. Tell of all His marvellous works-
Heb. 'His wonders'. Wonder leads to worship, to that flame of praise which is the worship "in spirit and in truth" which the Father seeks. But wonder adds awe and reverence to that worship. And we have to ask how much of that there is in much popular worship today, be it in starchy hymns or rock music. 1 Chron. 16:9 makes the connection between wonder and worship quite plain: "Sing unto him, sing praises unto him; talk of all his wonders". Likewise Ps. 9:1: "I will praise you O Lord; I will show forth all your wonders".

David was very much involved in Israel his people. He saw himself as their representative. When he sung Psalms, he invited them to come and sing along with him (Ps. 105:2; 107:22; 111:1). And yet this can also be read as an appeal to the Gentile peoples of :1 to hear of Yahweh's works, believe them, accept Him as their God, and then in turn tell others of "His marvellous works".

1Ch 16:10 Glory in His holy name. Let the heart of those who seek Yahweh rejoice-
The Bible continually stresses the critical importance of the heart, the mind. Our minds should glory in God's Name which is His characteristics, as articulated in His "works" (:9) in history. And this leads us to "seek" Him and His face, which I suggest on :11 refers to repentance.

1Ch 16:11 Seek Yahweh and His strength. Seek His face for evermore-
To seek Yahweh's face is an idiom for repentance (Hos. 5:15), and is specifically used by Daniel in the context of the exiles (2 Chron. 7:14; Dan. 9:3). This is therefore an appeal for the exiles to repent, so that God may continue to lavish His saving grace upon them, as He had upon their forefathers.

1Ch 16:12 Remember His marvellous works that He has done, His wonders, and the judgments of His mouth-
The Hebrew idea of 'remembering' is not necessarily related to 'remembering' as opposed to 'forgetting'; rather does it have the flavour of celebrating, and thus being aware of in gratitude and praise. As God was "mindful" of David and thereby all men in Israel through the victory granted over Goliath, so David urged that in response, they should be "mindful" of God (Ps. 8:4 s.w. 1 Chron. 16:12,15).

1Ch 16:13 you seed of Israel His servant, you children of Jacob, His chosen ones-
David was clearly the "chosen one... My servant" (Ps. 89:3), but these very terms are applied to Israel as a whole (Ps. 105:6,43; 106:5) and to the "servant" of later Isaiah, who refers to both Israel and their Messiah as their embodiment (Is. 42:1; 45:4). David's path of sin, repentance and restoration was intended to be that of all God's people, as he himself recognizes in Ps. 32. But the exiles refused to repent and therefore their restoration was precluded. They were not therefore treated as His "chosen one".

1Ch 16:14 He is Yahweh our God. His judgments are in all the earth-
The exiles were to believe the prophetic word, that all the nations in the eretz promised to Abraham were to experience God's judgments; the judgments of "our God", Yahweh, the God of Israel.

1Ch 16:15 Remember His covenant forever, the word which He commanded to a thousand generations-
The real import of the covenant-relationship with God which we have is brought out by David in 1 Chron. 16:15-18: “Be ye mindful always of his covenant; the word which he commanded to a thousand generations; Even of the covenant which he made with Abraham, and of his oath unto Isaac; And hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant, Saying, Unto thee will I give the land of Canaan, the lot of your inheritance”. The covenant, the promise that God’s people really will inherit the land, becomes a law, a “word which he commanded”, something which should be thought about all the time. The sure promise of entering the Kingdom, the knowledge that by grace, according to the covenant, ‘we will be there’, cannot be accepted passively. The covenant-certainty of that great salvation becomes a command to action.

Jeremiah, Zechariah, Hosea and Ezekiel point out to Judah that they had broken the old covenant; their only basis of connection with God was therefore on the basis of the new covenant He was offering, which was based upon the promises to Abraham. That word of promise was unconditional, to all who wanted to believe it. It was therefore eternal, "to a thousand generations". It would therefore be abrogated, unlike the old covenant based on the law of Moses.

1Ch 16:16 the covenant which He made with Abraham, His oath to Isaac-
The "oath to Isaac" must refer to the repetition of the promises to Abraham to Isaac in Gen. 26:3, where the same word for "oath" is used. But the context of that repetition of the covenant oath to Isaac was in commanding him not to seek material prosperity in Egypt, but rather to remain in the famished land of Israel, then experiencing famine. This was relevant to the exiles, many of whom preferred to remain in Babylon, seeing that Malachi, Ezra and others record serious famine in the land of Judah at that time.  

1Ch 16:17 He confirmed the same to Jacob for a statute, and to Israel for an everlasting covenant-
The "statute" doesn't refer to the law of Moses, but to the covenant with Abraham of :16. The covenant with Abraham was an unconditional offer of eternal inheritance of the land; all that was and is required is that this great salvation be believed. But it became and becomes a "statute" or "law" in the same way as grace reigns or is a ruler over us (Rom. 5:21). If we believe in God's unconditional covenant of salvation, then this becomes a law of our lives, the guiding principle in all our thinking, worldviews and perceptions. It is in this sense that "the grace of God... teaches us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and Godly lives" (Tit. 2:11,12). Grace is grace, but the wonder of it, when believed, is such that it naturally elicits changed behaviour, and in this sense is a "statute" or law.

God wanted to make a covenant with David, by His grace, rather than demand gifts and obedience for the sake of obedience. Yet grace of itself means that we cannot be passive to it. The covenants with Abraham and Isaac are spoken of by David as a law, in the sense that they required certain things of those within those covenants (1 Chron. 16:15-19). And those same covenants are binding upon all baptized into Christ (Gal. 3:27-29), and the hope of the Kingdom which they bring likewise becomes a ‘law’ governing our behaviour. Ez. 20:37 speaks of "the bond of the covenant"- and "bond" is literally a fetter, a tie that binds, that restricts. To be in covenant relationship therefore means that we are not free to do as we like; there is an element of regulation in our lives, but of course it has a purpose- to bring us to God's Kingdom and keep us within the sphere of relationship with Him. But a covenant is a two way thing. This tie that binds applies to God too; hence the wonderful, oft-repeated idea of His chesed, His covenant faithfulness to us His people. He likewise carries a kind of responsibility to us.

1Ch 16:18 saying, ‘I will give you the land of Canaan, the lot of your inheritance;’-
As discussed on :17, the promise of eternal inheritance of Canaan was unconditional, by grace. It just had to be believed.

1Ch 16:19 when you were but a few men in number, yes, very few, and foreigners were in it-
God rejoices to work with the small and feeble. The "few men" must refer to how Jacob's family only numbered about 70 people when they went into Egypt. The same phrase "few men in number" is exactly that used by Jacob in lamenting how very small his tribe was compared to the aggressive tribes amongst whom they lived in Canaan (Gen. 34:30). And it is the phrase used of how when Israel were to be judged for their sins in exile, they would be left "few men in number" (Dt. 4:27). The exiles are being encouraged to see the similarities between them and Jacob's family in Egypt, the original 'Israel' at its first beginnings.

1Ch 16:20 They went about from nation to nation, from one kingdom to another people-
This seems to refer, in the context, to the journeyings of the patriarchs amongst the peoples of Canaan, Philistia and Egypt. Although they suffered at the hands of those peoples, they were miraculously preserved; and so would God's people be despite their current exile in Babylon / Persia.

1Ch 16:21 He allowed no man to do them wrong. Yes, He reproved kings for their sakes-
In this we see God's absolute grace. For both Abraham and Isaac were rightly reproved by the Abimelech kings for lying about their wives, and yet God reproved those kings. He was openly showing His passionate love and preference for His people; they were rightly reproved by the kings (Gen. 20:16), but those kings were reproved by God for their sins of ignorance. And it was this same grace which was available to the exiles. "Wrong" was indeed done to the exiles (s.w. Jer. 50:33; Hos. 5:11), as it was done to the historical Jacob; but the point is being made that it was not ultimately allowed because there was the final restoration of Jacob's fortunes, as there would be ultimately for God's people- but in God's own way and time. 

1Ch 16:22 Don’t touch My anointed ones! Do My prophets no harm!-
This refers to how Abraham and Isaac were not harmed despite lying to Abimelech (see on :20). It definitely doesn't mean that God's visible public servants are beyond criticism; for Abraham and Isaac most definitely are reproved for their actions in the Biblical record. The point is that they, weak as they were and deserving of "harm", were preserved from ultimate harm by God's grace. And they are cited as an example to the exiles, who were all "anointed ones" (Lam. 4:21), they had a special purpose before God; just as all in Christ, the anointed one, are likewise "anointed ones"  (2 Cor. 1:21). So this doesn't give pastors or church leaders special privilege of being beyond criticism, as this verse is misused to teach.

1Ch 16:23 Sing to Yahweh, all the earth! Display His salvation from day to day-
The LXX uses the word evangelion concerning how daily we should “show forth his salvation” (here and in Ps. 96:2). Witness is therefore a daily feature in the life of those who have known salvation; it is not something done solely by attending an ecclesial gathering once per week. This explains why frequently Paul uses the word "Gospel" as meaning 'the preaching of the Gospel'; the Gospel is in itself something which must be preached if we really have it (Rom. 1:1,9; 16:25; Phil. 1:5 (NIV),12; 2:22; 4:15; 1 Thess. 1:5; 3:2; 2 Thess. 2:14; 2 Tim. 1:8; 2:8). The fact we have been given the Gospel is in itself an imperative to preach it.
Many of the Psalms reflect David’s realization that confession of sin is the basis for powerful preaching. The LXX often uses the verb euangelizesthai to describe his preaching after the Bathsheba incident (Ps. 96:2). Because God has mercifully forgive His people and His face shines upon them in renewed fellowship, His way is thereby made known upon earth to all nations (Ps. 67:1,2). He utters forth the mighty acts of God with the preface: “Who can utter the mighty acts of the Lord, who can shew forth all his praise?” (Ps. 106:2)- and then proceeds to do just that. He did so with a clear recognition of his own inadequacy. The Psalms of praise are full of this theme. David exhorts all those who have been redeemed to show forth God’s praise (Ps. 107:2,22,32). He wanted all Israel to be a joyful, witnessing people. And even though it seems God’s people didn’t respond, David went on undeterred. Time and again he fearlessly sets himself up as Israel’s example. He speaks of how he trusts in the Lord’s grace, and then appeals to Israel to do just the same (Ps. 62:7,8). The strength of his appeal was in the fact that his sin and experience of grace was the bridge between him and his audience.

1Ch 16:24 Declare His glory among the nations, and His marvellous works among all the peoples-
In Lk. 24:45-47 we read how Christ explained to the disciples that their preaching of the Gospel "among all nations, beginning at Jerusalem" was foretold in the Psalms and prophets. So the Bible student asks: Where in the Psalms and prophets? The Lord spoke as if the prophecies about this were copious. There do not seem to be any specific prophecies which speak of the twelve spreading the Gospel from Jerusalem in the first century. Instead we read of the Gospel being spread from Jerusalem in the Kingdom, and often the phrase "all nations" occurs in a Kingdom context, describing how "all nations" will come to worship Christ at Jerusalem (Ps. 22:27; 67:2; 72:11,17; 82:8; 86:9; 117:1; Is. 2:2; 66:18,20; Jer. 3:17; Dan. 7:14; Hag. 2:7; Zech. 8:23). This selection of "Psalms and prophets" is impressive. Yet the Lord Jesus clearly interpreted these future Kingdom passages as having relevance to the world-wide spreading of the Gospel. "All nations" also occurs in many passages exhorting us to praise Yahweh among all the nations of this world. The reason for this is that God's glory is so great it should be declared as far as possible by us. 1 Chron. 16:24,25 is typical of many such verses: "Declare his glory among the heathen; his marvellous works among all nations. For  great is the Lord, and greatly to be praised... for all the gods of the people are idols". World-wide preaching is therefore an aspect of our praise of Yahweh, and as such it is a spiritual work which is timeless.

A real sense of wonder  becomes the base motivation for our witness. "Declare his glory among the gentiles, his wonders among the nations" (1 Chron. 16:24). And the Psalms are full of this, once we appreciate that in their primary context many of them were David's preaching to the Gentile nations around him.

1Ch 16:25 For great is Yahweh, and greatly to be praised. He also is to be feared above all gods-
David's focus of all his praises upon Yahweh as alone "worthy" (Heb.; Ps. 96:4) of praise was what he now wanted his people to follow (Ps. 18:3; 22:3). The implication of "worthy" could imply a contrast with other gods. This would confirm the hints we have that Saul had been an idolater (see on Ps. 12:8; 16:4), and that idolatry was prevalent in Israel at the time.

1Ch 16:26 For all the gods of the peoples are idols, but Yahweh made the heavens-
The gods / idols aren't in so many words criticized as not existing, but rather, Yahweh is so exalted above them as creator of all that even if they do exist, they are so relatively powerless that they are show to have no effective existence. It's the same with how the language of demons is used in the New Testament; the Lord's miracles demonstrated that God's power was so infinitely greater, that effectively demons don't exist.

1Ch 16:27 Honor and majesty are before Him. Strength and gladness are in His place-
See on :28. This is a reference to the Most Holy Place; the reference to His "strength and beauty" going into captivity may refer to the ark (Ps. 78:61 s.w.). See on :28.

1Ch 16:28 Ascribe to Yahweh, you relatives of the peoples, ascribe to Yahweh glory and strength!-
The very same Hebrew words used about how David personally felt he wanted to give glory and strength [honour] to the Lord (Ps. 62:7). "Families of nations" or "relatives of the peoples" recalls the promises made to Abraham of his seed. He wished for the whole world to share his relationship with God. The radical nature of what is being suggested here and in Ps. 96 and many similar Psalms can easily be overlooked. The Psalmist is urging Gentiles to come and worship with Israel, proceeding into the tabernacle courts and thence into "the beauty of holiness" (:27 Heb.), i.e. the Most Holy Place ['holiness' being read there as a noun rather than an adjective- it is the same Hebrew word elsewhere translated "sanctuary" and related to the Hebrew word used for "sanctuary"].  The Psalmist is inviting Gentiles to come in to the worship of Israel and proceed where only the High Priest could venture once / year. It was the equivalent of proclaiming an open table policy in the most exclusive of churches.

The common assumption of expositors is that the Psalmist has in view the Kingdom age, but this seems precluded by his appeal to the Gentiles to come and worship exactly because of the good news that the Lord is coming to judge the earth in righteousness (:33)- which is quoted about the return of Christ to earth in Acts 17:31. The holiness boundaries taught by the Law were only teaching mechanisms, which is why they were removed by the open Christ. David for one got to this point well before most other Israelites did, acting as the High Priest (1 Chron. 16:3), entering the sanctuary when not a Levite (Ps. 63:2) and experiencing forgiveness and salvation quite outside the Law rather than the Law's penalty of death.

David uses the words and spirit of this Psalm, especially about his vision of his outreach to the Gentiles, in the later Bathsheba Psalms, where he vows to tell the whole world of God's grace. It's not that the experience of sin and forgiveness makes a person somehow weak and wishy washy acceptant of anyone and anything. The experience of God's grace at close quarters leads us to realize how radical was His acceptance of us and thereby we should proactively seek to be acceptant of all those who are afar off. And so David perceived that God's Name (His characteristics, of which grace is uttermost) deserved glory to be given to it- simply for what it was (:29). And that glory is "due" from all, including the Gentiles- and so they should be invited across all holiness boundaries to come with their offerings to God. Thus Yahweh's greatness above all other gods was what led David to appeal to "all you gods" [perhaps put by metonymy for the idol worshipping peoples] to come and worship before Yahweh (Ps. 97:7).

The appeal was to be global and not just to Israel because David perceived that actually the truth of God is proclaimed by "the whole earth" and "heavens" (Ps. 97:5,6). Of course, the call is for the Gentile idolaters to "come" to Yahweh's sanctuary, and not for God's people to leave Yahweh and go to them. And they were to "bring an offering", to make a commitment to the God they were being invited to come close to (:29). Ps. 98:3-5 continues this radical appeal to the Gentile world, but it urges them to come and worship (which involved coming to the sanctuary in Israel) exactly because God has been so gracious to sinful Israel. Israel's extreme sin and God's radical grace and patience with them for not being good witnesses to the Gentiles... was to serve as encouragement for the Gentiles to come to Israel's God and praise Him, confident that their sins too could be forgiven.

The same idea is found in Ps. 99:1-5- because of God's grace to Jacob / Israel, an undefined group are bidden come to Zion, to the very cherubim (in the Most Holy Place) to exalt and praise God at His footstool. This group, in line with the preceding Psalms, are surely the Gentile world. "Let them praise Your great Name" (Ps. 99:3) would surely make most sense if it referred to the Gentiles, seeing that David or the Psalmist was Israelite. We see the same idea in Ps. 97:1; it begins with an appeal to the islands of the Gentiles to 'rejoice' and 'be glad', but the same two Hebrew words are used in Ps. 97:8 about how Zion- those in the very temple mount- likewise rejoice and are glad. The very "ends of the earth" who saw God's salvation of His people are invited to praise Him for it (Ps. 98:3,4)- the invitation to join in praise was effectively an invitation to join in worship, and thereby to become part of God's covenant people.

1Ch 16:29 Ascribe to Yahweh the glory due to His name. Bring an offering, and come before Him. Worship Yahweh in holy array-
See on :28. This and the next verses confidently anticipated the coming of Messiah there and then, with :33 quoted about the second coming of Jesus in Acts 17:31. But that was to be delayed; for Israel and the Gentile world weren't going to respond to David's invitation here. For he is asking the Gentiles to dress up as priests and come and worship Yahweh and even enter the most holy place (:28). David was way ahead of his time in thinking in these terms.

As it was God’s intention that Israel were to be a nation of priests to the rest of the world, so the new Israel likewise are to all discharge the priestly functions of teaching their brethren (Ex. 19:6 cp. 1 Pet. 2:5; Rev. 1:6; 5:9,10). Under the new covenant, we should all teach and admonish one another (Col. 3:16). Indeed, God told Israel [unrecorded in the historical records]: “Ye are gods [elohim] and all of you are sons of the Most High” (Ps. 82:6 RV). Further, Ps. 96:9 makes the paradigm breaking statement that even the Gentiles could come before Yahweh of Israel in holy, priestly array- they too could aspire to the spirit of priesthood (Ps. 96:9 RVmg.). Moses spoke of how all Israel should pray that God would establish the work of their hands (Ps. 90:17)- but this was in fact his special request for the blessing of Levi, the priestly tribe (Dt. 33:11). Ps. 135:19,20 parallels all Israel with the priestly family: “Bless the Lord, O house of Israel: bless the Lord, O house of Aaron: bless the Lord, O house of Levi: ye that fear the Lord, bless the Lord... praise ye the Lord”. All Israel were to aspire to the spirit of priesthood. Indeed, the Psalms often parallel the house of Aaron (i.e. the priesthood) with the whole nation (Ps. 115:9,10,12; 118:2,3).

1Ch 16:30 Tremble before Him, all the land. The world also is established that it can’t be moved-
The invitation to the entire eretz promised to Abraham to "tremble before Him" is an invitation for them to accept Yahweh as their God. The idea is that all of the planet, the sea representing the peoples (:32), would rejoice at the prospect of the coming of Israel's Lord in judgment (:33). This is not therefore speaking of the Kingdom; but rather of David's desire that before the Lord's coming, the Gentile peoples would come to such relationship with Him that they rejoiced at the prospect of His coming in judgment, knowing by faith that they would not be condemned. And yet as will be discussed on :31, he seems to think that the ark as God's throne meant that God was now king in Zion and the Gentile world should accept that. And he may be liking to think that this kingdom "can't be moved", when in fact it would be. For the kingdom was to be overturned. It was this wild over interpretation of the significance of his own kingdom which led him to wrongly assume that Solomon would be the promised Messianic king, and this led Solomon to have no sense of possible failure, so that he became proud and turned away from Yahweh.

1Ch 16:31 Let the heavens be glad, and let the earth rejoice! Let them say among the nations, Yahweh reigns!-
This again is an invitation to the Gentiles to accept Yahweh as their king and thus become His 'kingdom' before His final, open manifestation in the earth. And that is likewise our call. However in the immediate context, David sees the ark as God's throne, and His reign as therefore now beginning in Jerusalem. It could be that David is seeing this as a foretaste of His future Kingdom coming on earth, based also in Jerusalem. But he could also be over interpreting, and seeing God's Kingdom as fully come in his kingdom, rather than recognizing that this was but a foretaste of that which was yet to come.

1Ch 16:32 Let the sea roar, and its fullness! Let the field exult, and all that is therein!-
The sea is again a symbol off the Gentiles, and David sees the coming of the ark to Zion as the enthronement of God in the earth (:31), and therefore he is inviting the Gentiles to come and worship there.

1Ch 16:33 Then the trees of the forest will sing for joy before Yahweh, for He comes to judge the earth-
All the trees of the world will be clapping their hands when Jesus returns. Yet trees are symbolic of Gentile nations. There will be, therefore, a remnant everywhere looking out for the Lord’s return. But perhaps there is an element of literalism here. David perhaps also foresees the joy of the natural and spiritual creation of the last days as they sense the approach of the Lord (as in Rom. 8:22). 

1Ch 16:34 Oh give thanks to Yahweh, for He is good, for His grace endures forever-
Ps. 106:45 connects this eternal grace with God's covenant. The covenant in view is that with Abraham made in Gen. 15, which featured God making unilateral promises whilst Abraham was incapacitated and unable to do anything in response. Neither was there any clause added making it conditional upon his obedience. This is in sharp contrast with the law of Moses, the old covenant, and David seems to have seen beyond this. Jeremiah, Zechariah and Ezekiel all make the point to the exiles that they had broken the old covenant, and therefore they could only be saved by reaffirming their part in the new covenant.

1Ch 16:35 Say, ‘Save us, God of our salvation! Gather us together and deliver us from the nations, to give thanks to Your holy name, to triumph in Your praise’-
Verses 35 and 36 are quoted in Ps. 106:47,48. But the inspired Psalmist in Ps. 106:47 makes a slight change because he was using this Psalm in the context of the exiles wanting to be restored: "Gather us together and deliver us from the nations" is changed to "Gather us from among the nations". The ark was lost; it was the Jews themselves who were to come to Zion. The exile brought them to realize that the box called "the ark" was mere religion; the essence of it was that the dwelling place of God was no longer a box of acacia wood, but God's own repentant people.

1Ch 16:36 Blessed be Yahweh, the God of Israel, from everlasting even to everlasting. All the people said, ‘Amen’, and praised Yahweh-
See on :35. The people are asked to say "Amen!" to it all, recognizing their sinfulness as a people and as individuals; and yet with the confession, to also praise God for His abiding grace to His people. As noted on :35, these words are slightly adapted in Ps. 106:48. The people were asked to understand that their return to Zion was to be like the return of the ark after a period in Gentile captivity. The dwelling place of God was no longer to be over a box of acacia wood, but over God's own repentant people.

1Ch 16:37 So he left there, before the ark of the covenant of Yahweh, Asaph and his brothers, to minister before the ark continually, as every day’s work required-
The idea is that Asaph and his brothers were now to be permanently stationed in Zion to perform the required rituals there every day.

1Ch 16:38 and Obed-Edom with their brothers, sixty-eight; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers-
"Their brothers" may mean that Asaph and his brothers (:37) are in view. 1 Chron. 26:8 speaks of a group of 62 relatives of Obed-Edom, whereas 1 Chron. 16:38 speaks of 68. The extra six may refer to "Asaph and his brothers, who are referred to in the otherwise strange reference in 1 Chron. 16:38 to "Obed-Edom with their brothers". The preceding verse (1 Chron. 16:37) has spoken of "Asaph and his brothers".  

1Ch 16:39 and Zadok the priest, and his brothers the priests, before the tabernacle of Yahweh in the high place that was at Gibeon-
Zadok cared for the tabernacle at Gibeon, which was "the great high place" (1 Chron. 16:39; 1 Kings 3:4), and so it is another example of correlation within the inspired records that he had access to that horn and the oil with which to anoint Solomon (1 Kings 1:39).  

1Ch 16:40 to offer burnt offerings to Yahweh on the altar of burnt offering continually morning and evening, even according to all that is written in the law of Yahweh, which He commanded to Israel-
We wonder whether these regular daily offerings had been made at Gibeon before this time. We note that at this point, the ark is in Zion, but the altar of burnt offering is still at Gibeon (:39). This seems rather typical of how David perceived the spirit of the law to such an extent that he apparently broke the letter of the law by allowing this situation to continue. For surely he ought to have united the sanctuaries of Gibeon and Zion. Perhaps he allowed it to continue because of the political difficult in deciding which of the two high priests to appoint as singular high priest (Zadok or Ahimelech). And so he allowed the two sanctuaries to continue, although this was contrary to the law's insistence upon one sanctuary. Hence Solomon sacrificed both at Gibeon and before the ark at Jerusalem (2 Chron. 1:3,6). It was only when Ahimelech was deposed by Solomon that he brought the brazen altar from Gibeon to Jerusalem (2 Chron. 1:5 AV; see note there). This suggests that David's operation of two sanctuaries was politically motivated.

1Ch 16:41 With them were Heman and Jeduthun, and the rest who were chosen, who were mentioned by name, to give thanks to Yahweh, because His grace endures forever-
These were to serve in Gibeon (:39), offering praise at the times the daily burnt offerings were made (:40), whilst Asaph and his group did this in Jerusalem (:37).

1Ch 16:42 and with them Heman and Jeduthun with trumpets and cymbals for those that should sound aloud, and with instruments for the songs of God; and the sons of Jeduthun to be at the gate-
LXX omits "and with them Heman and Jeduthun", making it read more smoothly with :41. 

1Ch 16:43 All the people departed each man to his family; and David returned to bless his family
David is to be commended for not simply blessing Israel, but turning his attention privately to his own private household, and wanting to hold a private ceremony with them. But it was this which elicited the angry retort of Michal, whom I suggested on 2 Sam. 6:16 may still have been an idolater and despised not only David but also Yahweh.