1 Chronicles 16:43
And all the people departed every man to his house: and David returned to bless his house.
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(43) This verse is a duplicate of 2Samuel 6:19-20 a.

Departed.—Plural; Samuel has singular.

Returned.—Rather, went round (1Chronicles 10:14). Samuel has “returned,” which in Hebrew is very similar.

The incident which in 2Samuel 6:20-23 here follows (Michal’s encounter with David) is omitted by the chronicler as a matter of purely domestic interest, and therefore out of place in his history, which is mainly concerned with the sacred institutions. 1Chronicles 15:29, however, plainly implies the story.

16:37-43 The worship of God ought to be the work of every day. David put it into order. At Jerusalem, where the ark was, Asaph and his brethren were to minister before the ark continually, with songs of praise. No sacrifices were offered there, nor incense burnt, because the altars were not there; but David's prayers were directed as incense, and the lifting up of his hands as the evening sacrifice. So early did spiritual worship take place of ceremonial. Yet the ceremonial worship, being of Divine institution, must by no means be omitted; therefore at Gibeon, at the altars, the priests attended; for their work was to sacrifice and burn incense; and that they did continually, morning and evening, according to the law of Moses. As the ceremonies were types of the mediation of Christ, the observance of them was of great consequence. The attendance of his appointed ministers is right in itself, and encourages the people.The rest ... - Rather, "the rest of the chosen ones, who were mentioned by name." The "chosen ones" were "mentioned by name" in 1 Chronicles 15:17-24. A portion of them, namely, those named in 1 Chronicles 16:5-6, conducted the service in Jerusalem; the remainder were employed in the worship at Gibeon. 40. continually morning and evening—as the law enjoined (Ex 29:38; Nu 28:3, 6).

and do according to all that is written in the law—(See Nu 28:1-31). Thus, in the time of David, the worship was performed at two places, where the sacred things that had been transmitted from the age of Moses were preserved. Before the Ark in Jerusalem, Asaph and his brethren officiated as singers, Obed-edom and Hosah served as doorkeepers, and Benaiah and Jahaziel blew the trumpets. While at the tabernacle and burnt offering in Gibeon, Heman and Jeduthun presided over the sacred music, the sons of Jeduthun were door keepers, and Zadok, with his suite of attendant priests, offered the sacrifices.

No text from Poole on this verse. And all the people departed, every man to his house,.... Having accompanied the ark to its place, and having praised the Lord for it, and been refreshed with food, see 2 Samuel 6:19.

and David returned to bless his house; his family; the Targum is,"to bless the people;''see 2 Samuel 6:20.

And all the people departed every man to his house: and David returned to {t} bless his house.

(t) Declaring that after our duty to God we are chiefly bound to our own house, for which as for all other things we should pray to God, and instruct our families to praise his Name.

Verse 43. - (See 2 Samuel 6:19, 20.)

Division of the Levites for the management of the public worship. - At the same time as he set up the ark in the tent erected for it on Mount Zion, David had prepared a new locality for the public worship. The Mosaic tabernacle had continued, with its altar of burnt-offering, to be the general place of worship for the congregation of Israel even during the long period when the ark was separated from it, and it was even yet to be so; and it became necessary, in order to carry on the religious service in both of these sanctuaries, to divide the staff of religious officials: and this David now undertook.

1 Chronicles 16:37-38

Before the ark he left Asaph with his brethren (ל( nerht before the accus. obj., according to the later usage), to serve, to minister there continually. בּיומו לדבר־יום, "according to the matter of the day on its day," i.e., according to the service necessary for each day; cf. for this expression, Exodus 5:13, Exodus 5:19; Exodus 16:4, etc. "And Obed-edom and their brethren." In these words there is a textual error: the plural suffix in אחיהם shows that after אדום עבד at least one name has been dropped out. But besides that, the relation in which the words, "and Obed-edom the son of Jeduthun, and Hosah, to be porters," stand to the preceding clause, "and Obed-edom and their brethren," is obscure. Against the somewhat general idea, that the words are to be taken in an explicative sense, "and Obed-edom indeed," etc., the objection suggests itself, that Obed-edom is here defined to be the son of Jeduthun, and would seem to be thereby distinguished from the preceding Obed-edom. In addition to that, in 1 Chronicles 15:21 and Obed-edom is mentioned among the singers, and in 1 Chronicles 16:24 one of the doorkeepers bears that name, and they are clearly distinguished as being different persons. On the other hand, however, the identity of the two Obed-edoms in our verse is supported by the fact that in 1 Chronicles 26:4-8 the doorkeepers Obed-edom with his sons and brethren number sixty-two, which comes pretty nearly up to the number mentioned in our verse, viz., sixty-eight. Yet we cannot regard this circumstance as sufficient to identify the two, and must leave the question undecided, because the text of our verse is defective. Jeduthun the father of Obed-edom is different from the chief musician Jeduthun ( equals Ethan); for the chief musician is a descendant of Merari, while the doorkeeper Jeduthun belongs to the Korahites (i.e., Kohathites): see on 1 Chronicles 26:4.

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