1 Chronicles 16:43
Then all the people departed for their homes, and David returned home to bless his household.
Sermons
David's Attention to His HouseholdSkeletons of Sermons1 Chronicles 16:43
Domestic DutiesJ. Parker, D. D.1 Chronicles 16:43
On Family WorshipRobert Hall, M. A.1 Chronicles 16:43
David's Thanksgiving PsalmF. Whitfield 1 Chronicles 16:1-43
Regular Divine ServiceW. Clarkson 1 Chronicles 16:4-7, 36-43














With this incident should be compared the public response of the people at the seasons for the renewal of the covenant (Joshua 24:16-24, etc.). In the united cry of the people, when David's psalm closed, we have their acceptance of all that had been said in their behalf. The word "amen" means "firm, faithful, verily;" and the proper signification of the word is when one person confirms the word of another, and expresses his wish for the success and accomplishment of the other's vows and declarations. For Scripture use of the word, see the following representative passages: - Numbers 5:22; Deuteronomy 27:15; 1 Kings 1:36; Psalm 41:13; Psalm 106:48; Jeremiah 28:6; Matthew 6:13; Revelation 22:20. The following early authorities confirm the fact that the word "Amen" was repeated aloud as a response by the Christian congregations: - Justin Martyr, A.D. 138, notices that the people present say the "Amen" after prayer and thanksgiving. Dionysius of Alexandria, A.D. 232, speaks of one who had often listened to the thanksgiving, and joined in the "Amen" which followed. Cyril of Jerusalem, A.D. 320, says that the Lord's Prayer is sealed with an "Amen." And Jerome, A.D. 331, speaks of the thundering sound of the "Amen" of the Roman congregations. It is very interesting to note that all the hymns found in the third book of 'Chaldaean Magic' close with an Accadian word Kakama, which is represented in Assyrian as amanu, and is precisely the "Amen" with which we are accustomed to close our prayers and hymns. The word was used in the services of the synagogue. "The formula of consecration in the Holy Eucharist is in most ancient liturgies ordered to be said aloud, and the people respond aloud, Amen." "In most Greek liturgies also, when the priest in administering says, 'Soma Christou,' the receivers answer, 'Amen.' We may dwell on -

I. THE COMMON WORSHIP. Whenever a congregation of people gathers together for worship in connection with religious ceremonial, only some of them can take actual part by voice or by act. All may share in sympathy, interest, and common feeling. This is illustrated in David's bringing up the ark. All shared, but only a few were actually engaged in the ceremonial.

II. THE REPRESENTATIVE VOICE or voices, of priest or of singers, of minister or of clerk. Such voices and actors should be conceived as

(1) set forth by the people to act for them;

(2) understanding the wants, conditions, and feelings of the people; and

(3) speaking for the people.

III. THE GREAT AMEN. This is to be regarded as solemnly sealing, acknowledging and accepting what has been said or done in the people's name. It is curious that it should come to be spoken by the minister, not the people. Impress the interest

(1) to God of the people's Amen;

(2) to the representative speaker; and

(3) to the people themselves.

Show the importance of regarding it as a solemn duty to attend so fully to Divine service, that, in uttering our Amen, we intelligently and solemnly take what is said, or what is done, and make it ours - our own. - R.T.

And all the people departed, every man to his house
Public exercises of religion, when properly conducted, have a happy tendency to prepare the mind for those of a more private nature. Our text tells us that David returned to bless his house — that is, to present them to God in prayer and entreat His blessing upon them. This suggests the duty of family prayer.

I. THIS DUTY IS A PRACTICE BY WHICH GOOD MEN HAVE BEEN DISTINGUISHED IN EVERY AGE.

II. FAMILY PRAYER IS A NATURAL AND NECESSARY ACKNOWLEDGMENT OF THE DEPENDENCE OF FAMILIES UPON GOD, and of the innumerable obligations they are under to His goodness.

III. THIS DUTY IS ENFORCED BY ITS TENDENCY, UNDER THE BLESSING OF GOD, TO FORM THE MINDS OF CHILDREN AND SERVANTS TO THE LOVE AND PRACTICE OF RELIGION.

IV. Family worship may be expected to have A MOST BENEFICIAL INFLUENCE ON THE CHARACTER AND CONDUCT OF THE HEADS OF FAMILIES THEMSELVES.

V. PROBABLE PLEAS WHICH WILL BE URGED FOR THE NEGLECT OF THIS DUTY.

1. Want of ability. Answer —(1) Forms of prayer may be used with advantage.(2) The plea of mental inability will not stand the test of examination, unless it include an incapacity to read.(3) It is more than probable that those who complain of this inability have never made the trial, and consequently never can form any accurate judgment of their qualifications.

2. Want of time. Consider on what principle this plea depends: that religion is not the grand concern; that there is something more important than the service of God; that the pleasing and glorifying our Maker is not the great end of human existence — a fatal delusion, a soul-destroying mistake.

3. It has been neglected so long that they know not how to begin.

VI. HINTS ON THE PRACTICE.

1. Let it ever be joined with reading the Scriptures.

2. Let it be constant.

3. Attend with a full decision of mind, with the utmost seriousness.

4. Seek the aid of the Spirit.

(Robert Hall, M. A.)

Skeletons of Sermons.
I. THE WORK IN WHICH HE HAD BEEN ENGAGED: the bringing up the ark to Jerusalem. A glorious work —

1. In itself.

2. As typical of Christ's ascension into heaven (Psalm 24., 47., 68., 132.).

II. THE WORK TO WHICH HE RETURNED: "to bless his house."

1. To obtain blessings for them by his prayers.

2. To render himself a blessing to them by his conduct.Learn —

1. How highly we are privileged. The ark, even the Lord Jesus Christ Himself, is present in the midst of us.

2. In what way we should improve our privileges. We should endeavour to communicate the benefit of them to others.

(Skeletons of Sermons.)

We cannot always live in public; it is true that we have tent. work to do, temple work etc., but when all that is external or public has been done, every man must bless his own home, make his own children glad, make his own hearthstone as bright as he possibly can, and fill his own house with music and gladness.

(J. Parker, D. D.)9

People
Asaph, Benaiah, David, Eliab, Gibeon, Heman, Hosah, Isaac, Jacob, Jahaziel, Jeduthun, Jehiel, Jeiel, Levites, Mattithiah, Obededom, Shemiramoth, Uzziel, Zadok, Zechariah
Places
Canaan, Gibeon, Jerusalem
Topics
Bless, Blessing, David, Departed, Family, Home, Household, Returned, Round, Turneth
Outline
1. David's festival sacrifice
4. He orders a choir to sing thanksgiving
7. The psalm of thanksgiving
37. He appoints ministers, porters, priests, and musicians, to attend the ark

Dictionary of Bible Themes
1 Chronicles 16:42

     5421   musical instruments
     5433   occupations
     5595   trumpet

1 Chronicles 16:37-42

     8625   worship, acceptable attitudes

Library
Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial;
Thomas Watson—A Body of Divinity

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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