1 Chronicles 16:29

1Ch_16:27; 1Ch_16:29

Glory and honour are in His presence.

The beautiful place

Apply this to the sanctuary.

I. Beautified by Gods presence.

II. Beautified by attractive services.

1. Cheerful song.

2. Freewill offerings.

3. Spiritual fervour.

III. Beautified by loyal attendants.

1. Regular in attendance.

2. Mindful of its interests.

3. Obedient to its rules. (J. Wolfendale.)

Religious worship

I. It is due to God.

1. It is right.

2. It is acceptable. Though not enriching, yet well pleasing to Him. Whosoever offereth praise glorifieth Me.

II. It befits our moral nature.

1. It meets our aspirations.

2. It satisfies our wants.

3. It dignifies our character.

It detaches from earth and sin, gives beauty to contemplate, strength to imitate, and fear to humble and guide. It is good for me to draw near to God. (J. Wolfendale.)

Strength and gladness are in His place.

Abiding strength and gladness

We all need enthusiasm and vigour in our work. It is, however, a rare thing to find these as an abiding, continuous experience. Youth, of course, has freshness and freedom. Its ardent hopefulness covers everything, just as we find when, looking at distant objects through a lens not perfectly achromatic, we see them fringed with prismatic tints--a rainbow brilliancy which does not belong to the objects themselves. There are objects in life that lose their illusive and enchanting brightness when viewed in the sober inspection of maturer age. Health, too, has its influence in imparting enthusiasm. On a bright and bracing day we walk the street with resounding foot. The sunlit skies and the crisp air help to quicken and enliven our spirits. Contact with a friend we love warms our soul with new emotion, and pours the elixir of life into languid veins. A great thought, or the perusal of a delightful book, may stir our intellect to fresh activity. A new key to the mystery of life is given us by momentary contact with an illuminated mind. But society is complex. Cares are multiplied and minute in this our hurrying and exacting life. By no voluntary act of ours can we maintain this tension, any more than we can stretch a wire a hundred yards without a sag. With added years and with narrowing friendships we see less of pleasure ahead to anticipate. We come to feel the need of something to alleviate the weariness of life. Can we as Christian disciples find in our religion that ennobling and enlivening element which was found in the Hebrew? If not, ours is narrower and more limited than the Hebrew. Yes, we do not find strength and gladness here. We do not find a transient glow, an occasional enthusiasm, but an abiding joy, as we come under the power of the religion of Christ? Do you ask, How this is to be maintained?

I. We find it in the entire relief from solitude as to the future which the grace of Christ imparts.

II. We realise this abiding strength and gladness as we remember that we are working out Gods will concerning us in all that is done or borne by us.

III. We are educated by what we do. The thought of developed character and of virtues daily nourished within us is calculated to give abiding joyousness and strength to life.

IV. Life eternal is thus linked to this. A light supernal cheers and lifts up our spirits as the swing of the sea lifts and carries forward the waves till they flood every inlet and beach along the winding shore. We are released from apprehension as to the future. We see all things working together for our good, around us and within us. We do not rightly estimate the believers privilege. We go moaning and whining, instead of walking on the high places. We go with weights, and not with wings, over the bleak and barren paths of life. But if character have this abiding strength and gladness, freshness and exuberance; if each of us have this shekinah of glory within the soul, we shall show to men of the world that we have what they have not. We have more than a knowledge of the truth in its verbal exactness. We have Christ in us the hope of glory. We have an enthusiasm more continuous than the ardour of youth or the glow of health, or the inspiration of genius. This abiding power is what the world wants. Its fruits, seen in character, ennoble society and link earth with heaven. They make earth bright and vocal. Culture, art, science, mechanical skill cannot work this transformation. Wealth is powerless. (Richard S. Storrs, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

29. before him] Psa_96:8, into his courts.

worship the Lord in the beauty of holiness] Render, worship the LORD for the majesty of [his] holiness. God’s beauty (majesty) is His holiness. To translate (as R.V. mg.) in holy array, attributing the beauty of holiness to the worshipper is no doubt wrong; cp. 2Ch_20:21.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

CHAPTER XVI.

Sacrifice, of flour and wine. --- Beauty. Hebrew, "in the beauty of his sanctuary." Psalms, Come into his courts: adore ye the Lord in his holy court.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The right, the acceptable, and the beautiful thing.

Why should we worship God? "Wherewithal shall we come before the Lord?" How shall we honour and please him? These are three questions to which our text will suggest replies. We are reminded

I THAT TO REVERENCE GOD IS THE ONE RIGHT THING FOR US TO DO. There are many things which it is well, proper, right, for us to do; things which make for the well-being of others; things which contribute to our own ennoblement and self-respect. But the thing which, above all others, it is right for us to do is to revere and honour God, to "give unto the Lord the glory due to his Name. " That which is due to our kindred and friends, that which is due to ourselves, this is as nothing compared with the reverence, obedience, and submission which are due to him from whom we come, without whose creative energy we had not been, without whose sustaining power we should cease to be, in whom we live, and move, and have our being," to whom we owe everything we are and have. To serve God is to secure ourselves against the worst evils; it is to avail ourselves of our highest privilege; it is also, and foremost of all, to discharge our deepest obligation; it is to render that which is due indeed.

II THAT TO BRING TO GOD OUR CONTRIBUTION MAY BE AN ACCEPTABLE THING TO Do. "Bring an offering, and come before him." It is true that he "needeth nothing" at our hand; that "if he were hungry he would not tell us;" that "every beast of the forest is his, and the cattle upon a thousand hills". (Ps 1) It is also true that there were conditions under which God was "pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering". (Psa_51:19) And it is also true that the Divine Lord who sits over against the treasury is pleased with the two mites which the widow gives of her poverty. We may "bring an offering" now that may be very large and "munificent" in the sight of men, which shall be very lightly esteemed, or even weigh nothing or less than nothing, in the sight of the holy and the pure One. But then we may "bring an offering" that may be very small in man"s reckoning, which, laid by the hand of love on the altar, shall weigh much in the balances of heaven.

III THAT TO WORSHIP GOD MAY BE A BEAUTIFUL THING TO DO. "Worship the Lord in the beauty of holiness." That which is called Divine worship may be an altogether unbeautiful thing in his sight. That which is rendered carelessly, slovenly, thoughtlessly, stiffly, heartlessly, or hypocritically, is utterly unbeautiful before him. But there is worship of another kind. We render our service in the beauty of holiness when:

1. From a pure desire to give to God our best, we worship him mosttastefully. When, thus prompted and with this aim in view, we erect for his worship the costly and beautiful building, we sing his praise with perfected harmony, we read his word and preach his truth with cultured carefulness.

2. We bring to his worship the most excellent and requisite graces humility, faith, docility, gratitude, adoration, generosity, consecration of spirit. Then, when clothed upon with these beautiful garments of the soul, do we most truly "worship the Lord in the beauty of holiness. C.

Sincerity and fervour in worship shown by gifts.

In accordance with the Mosaic regulations, and as a fitting expression of pious feeling, the people were enjoined to bring an offering, and come before him." By an offering" here we are to understand a gift rather than a sacrifice. (see Mal_2:8-10) From the very earliest beginnings of the human race it was distinctly apprehended whether by following the instincts with which God endowed man, or by special Divine revelations, we cannot say that a man can and may give himself to God by and through the presentation to God of something that he has. This is the underlying principle of all tithes, offerings, and sacrifices. Nothing presented to God can be acceptable unless it carries with it the person presenting, seeing that what he cares for is mans love and trust and service. Illustrate from the case of Cain and Abel, each bringing a thank offering from that in which God had blessed him. Show how the principle gained development in the Mosaic system; the regular devotement of property being enjoined, and gifts being required in connection with all sanctuary attendances. Show that the principle has our lords commendation, and passed over into the early Church, forming one of the first impulses of awakened Christian feeling (see Barnabas), and being specially commended to the attention of the Churches by the apostles (Act_2:45; Gal_2:10; 1Co_16:1, 1Co_16:2) It may be enforced

I THAT CHRISTIAN FEELING STILL IMPELS GIFTS. The sense of indebtedness and of thankfulness always wants this mode of expression.

II THAT CHRISTIAN FEELING STILL SEEKS RIGHT SPHERES FOR GIFTS. These are found in every age in connection with Divine worship. And as Christ is not now with us in the body, we find spheres for gifts in helping and blessing others for his sake.

III THAT CHRISTIAN FEELING STILL SEEKS TO SERVE GOD BY ITS GIFTS. Letting them be

(1) signs to him, and

(2) inspiring examples to our fellow-men.

Press the duty of seeking right ideas concerning the trust of money, and the due apportionment of it so that God may be glorified in its use. R.T.

The claims of God to the worship and homage of his creatures.

What I have to demonstrate is:

1. That God is entitled to the homage of his creatures, and claims it asproper and right.

2. That these claims are made upon us, his intelligent creatures. It will therefore be necessary to show that we are capable of knowing God to all the extent necessary to excite in our minds the feelings of awe, reverence, and admiration, since these are essential to homage and worship. Also to prove that such claims are not only reasonable, but founded in justice and right.

3. That the worship and homage required is such that it not only does notdegrade, but elevates the man that pays it; that it is not the hard requirement of despotism, but the righteous claim of infinite excellence; not the service of flattery and servility, but the free-will offering of a discerning and admiring mind (J. Robinson). R.T.

The clothing of true worshippers.

The expression "in the beauty of holiness" is rendered in the Septuagint Version, "in his sanctuary;" and by the Syriac Version, "with reverence and thanksgiving? A similar expression is found in 2Ch_20:21, "That should praise the beauty of holiness;" this is translated by Bertheau, "in holy attire;" and by Malvenda, "Praise the Lord with the same costume, and dignity, and magnificence, as in the temple." The term "beauty of holiness" may be regarded as including inward devotion, and also with outward reverence. Jennings and Lowe, in their note on Psa_96:9, translate, "in holy vestments;" and they quote a passage in Ecc_1:11, where it is said that Simon the high priest "put on the robe of honour, and made the garment of the sanctuary honourable." For man external forms of worship are necessary, but in his relations to them there is a constant peril of formality, and so a constant need for a watchful and careful culture of the spiritual life and feeling which alone can make forms acceptable. Illustrate the danger of formality by the Jewish wearing of the tallith, etc., and by exaggerated rabbinical regulations. Note with what constant anxiety our Lord taught that they who "worship the Father must worship him in spirit and in truth." Holiness, as here used, has no precise equivalent. It includes "sincerity," and also "reverence," but it should be thought of as embracing whole-heartedness "and "devout earnestness" and "spiritual preparedness." The term may be suggestively compared with the "integrity" of David and the "perfect" of the New Testament. The worship-clothing which is expressed in the term "beauty of holiness" may be treated as including

(1) humility;

(2) reverence;

(3) sincerity;

(4) earnestness;

(5) preparedness;

(6) and openness to receive.

In the Christian Church is a "kingdom of priests," a "holy priesthood," then we should be devoutly anxious to secure the priestly clothing for our high and noble spiritual worship. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ascribe to the Lord the glory of His name His name is אֲדֹנָי, and He is the Lord (אָדוֹן) of all. That is the meaning of “Ascribe to the Lord the glory of His name,” because like His name, so is His praise.

bow down to the Lord in the beauty of holiness for so we said, “There is beauty and majesty before Him.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.