So the ark is now in the 'place' of God's choosing. This historical provides a compilation from three Psalms that David wrote at this time. The tabernacle - minus the ark - is in Gibeon.

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The Psalm in this chapter (1Chron 16:8-36) is to be found in 3 different chapters in our Book of Psalms:
vs 8-22 is in Psa 105:2-15; vs 23-33 in Psa 96:2-13; and vs 34-36 is in PsaPsa 106:1,47,48.  This
leads us onto an interesting line of study as to how many other Psalms are composites derived from
various historical commentaries.

16:11 ‘Seek his face’ echoes Psa 27:8 a Psalm in which David wishes to dwell in the house of God – Psa 27:4  – in which David speaks of his own personal desire is expended to include all of Israel who wanted to ‘seek His face’.

16:2  Jesus blessed the disciples – Luke 24:50 – at the time of his ascension. He was now the priest after the order of Melchisedec and mirrored David’s actions here.

16:2 In blessing the people David is again performing the office of the priest – Num 6:22-27

Vs.15-17 Yahweh's covenant with the patriarchs applies to the true followers of Jesus (Gal 3:29).  The patriarchs were promised the land of Canaan for an everlasting possession.  When Jesus returns to earth, He will redeem Israel (the people and the land) and will rule over them (Luke 1:33).  Jesus' true followers, who will have been immortalized, will rule with Him (Rev 5:10; 20:6).

V.3 Flagon (KJV) is better translated cake of raisins (ESV).

V.11 If we want Yahweh’s attention and care, we must seek Him (Isa 55:6). The onus is on us to seek Him, and not the other way around.

V.32 Let the sea roar. The sea is a simile for throngs of people (e.g. Isa 5:30).  This verse is mirrored in Psa 96:11; 98:7.

V.33 The trees of the forest is also a simile for throngs of people.  Both the sea and the trees represent the faithful of Christ as they await judgment (Psa 96:12,13).

V.40 The word continually (KJV) is not the same as continuously. The ESV translates the Heb tameed as regular.  In Modern Hebrew, tameed means always.

16:1  In the midst means, according to Strong, in the centre or in the middle.  The ark was placed at the centre of the place of worship.  The place where God dwelt was the focal point. The positioning of the ark wasn't haphazard, but very precise.

Pitched means to stretch or spread out. Whenever I pitch a tent, it'sa full of creases and flaps around in the wind.  Here the suggestion is that it was pefectly pitched, with no creases.

1Chron 16:15-18 - "his covenant...made with Abraham...an everlasting covenant...I will give the land of Canaan".; God's people will have the land of promise forever  (Gen 22:18;Gen 13:14-17;Gal 3:8,16,26-29;Isa 2:2-4;Matt 5:5).

1Chron 16:16 - he cometh to judge the earth (Acts 1:9-11;Dan 12:2;Matt 6:10).

1Chron 16:36 - "ever" [Heb. "ab" (5769) means "ever, everlasting, eternally, perpetual, always"] - God always was and always will be unlike His Son who was born/begotten and died (1Tim 6:16;Isa 7:14-15;John 3:16).

V.24 Tyre had changed since the time of David.  Then, Hiram, King of Tyre, showed kindness in building David a house (2Sam 5:11). He then delighted in supplying men and material to build the temple for Solomon (1Kin 5:5-12).  Such was the love and co-operation for Yahweh's project.  But now Tyre had become wealthy, proud, and arrogant.  Tyre had become a malicious neighbor to Israel and therefore the object of Yahweh's wrath.

28:2  So we see that Tyre, rather than seeing herself as secondary to Israel, saw herself as more important. Setting herself up as some sort of religious authority!

V.3 Ezekiel mentions Daniel as a contrast in character to the ruler of Tyre. Daniel's reputation for sound wisdom had travelled far and wide. On the other hand, the King of Tyre was arrogant, puffed up, and self-opinionated. 

 Ezekiel and Daniel were contemporary in Babylon.  Here are the time lines: Ezekiel was taken to Babylon in 597 BC where he prophesied for 22 years (592-570 BC).  Daniel had been taken to Babylon, as a youth, in 605 BC.  He lived through the Babylonian era and into Medo-Persian rule.  He died in the third year of Cyrus in 536 BC.  And so, Daniel's captivity lasted 70 years (is his incarceration illustrative of the seventy in his prophecy of Dan 9?).

28:9 Such a simple challenge asking the king of Tyre if his claims to superiority will save him from death but it encapsulates a fundamental truth. No matter how arrogant a man or woman is eventually they will die.

28:3 The is the second mention of Daniel in the prophecy of Ezekiel. The first being in Eze 14:14,20. Remember Ezekiel is in captivity – Eze 1:1. Daniel likewise was in captivity So those to whom Ezekiel was speaking must have been well aware of Daniel’s exalted position in Babylon and the high regard that the Babylonian rulership had for is wisdom.

V.13 The King of Tyre had gained greatly by the grace of Yahweh.  But, now the King had become proud and arrogant; attitudes which are contrary to Yahweh’s liking.  The King of Tyre has now fallen from grace, just as Adam did in the Garden of Eden.

V.15 Comparisons between the King of Tyre and Adam continue.

V.21 Judgment will also come upon Zidon (Sidon). Zidon lay 20 or so miles (32 km) north of Tyre, on the coast. Zidon was the more influential of the two cities at one point.  The city lay in the tribal territory of Asher, but was never subdued.

Zidon had been hostile towards Israel for a long time.  It must be remembered that Jezebel was the daughter of Ethbaal, the king of the Zidonians.  Baal was the chief god of the Zidonians, while Ashtoreth was the goddess of the Zidonians.

It appears that the men worshipped Baal while the women worshipped Ashtoreth (1Kin 18:19).

Vs.25,26 There would be some measure of reconstruction in the land after the Babylonian exile was finished.  But, these two verses have more to do with the conditions that will exist when Jesus returns to earth and establishes His Kingdom (Mic 4:4; Zech 3:10).

When God speaks of Tyre, Sidon and Lebanon it is not as to another nation. This whole area had been given to the children of Israel in (Josh 12:1-6 and 13). The fact that Israel hadn't wholy taken this area is interesting, because they appear instead to have forged a partnership with the inhabitants. At the time of David and Solomon there was a great friendship between Israel and Hiram, King of Tyre (1Kin 5:1-12) in so much that Hiram (in effect) built the temple for Solomon, supplying the materials and chief craftsman (1Kin 5:6, 7:13-45). Hiram's name for Solomon is "my brother" (1Kin 9:13).

What is clear from 1Chron 5:23 and other passages is that Israel did dwell in this area, and so the distinction became increasingly blurred between the nations. Whereas at the time of Joshua, when this part of the inheritance had still not been captured, God specifically mentioned how He would drive the Sidonians out, giving a specific command "only divide it by lot to Israel as an inheritance, as I have commanded you" (Josh 13:4-6).

28:6 Nebuchadnezzar thought of himself as greater than God. He saw himself as the maker of Babylon –Dan 4:30 - and so he was punished for that. Likewise the king of Tyre is seen in the same way, and so is punished.

1:2 notes that this was what we might call a 'circular' letter as it was sent to the 'churches' of Galatia. From that we should conclude that all meetings in Galatia needed the same issues covered. We must be aware that different ecclesias have differing problems and needs. So what may be a problem in one ecclesia may not be in another. From this we conclude that ecclesial problems are best resolved by those who are in the area rather than by outside involvement by those who only have limited knowledge of the needs. Notice that the ground breaking letter which was generated at the 'Jerusalem council' Acts 15:30 was only sent to the ecclesia where there was a problem with the integration of gentiles into the ecclesia, though we will be aware that it's contents must have been well known throughout Asia because of the two references to is in Revelation 2:14, 20.

2:10 The Apostles in Jerusalem encouraged Paul 'to remember the poor'. This was not a general concern for all poor everywhere. It would appear that it was a concern for the 'poor saints in Jerusalem' Romans 15:26. Remember Romans was written by Paul just before he arrived in Jerusalem with the money which he had been collecting for the poor brethren and sisters there. They were in particular need because on accepting the gospel they were put out of the synagogue and alienated from their fellow countrymen.

1:10-2:14 Paul provides the credentials of his Apostleship by referring to a number of occasions when other Apostles were happy to regard him as one of them.

2:16 In saying that a man is not justified by the works of the law the apostle Paul raises an issue which he will return to in Chapter 3 4 and 5. Here he is setting the scene.

1:9 Whilst we may think that variations from the original gospel are very significant, Paul highlights what is actually going on. There is a difference between the 'Gospel' and 'another gospel', Those are the only two options. Either the true gospel is being preached or error. We do well to realise the starkness of this teaching.

2:19-20 The Judaisers in the ecclesias needed to understand this fundamental point. Either one is living unto Christ or unto the Law.

1:10 Pleasing men is the mark of the apostacy. However false doctrine is dressed up it is designed to satisfy the flesh. Hence Paul's questioning.

2:14-21 This section of Galatians should be seen against the background of Peter's comments Acts 15:7 to highlight the way in which brethren could be confused over the whole issue. If Peter could be confused think how easy it would have been for other brethren to be influenced by the Judaisers.

1:14 When Paul speaks of what we posses now 'in Christ' as being 'the earnest of our inheritance' he is telling us that what we experience now in terms of fellowship is a foretaste of the kingdom.  Do we think that we will mar our fellowship with petty bickering in the kingdom? If not then why do we allow such trivia to get in the way now?

2:7  'riches of His grace' will be the fulfilment of understanding (1:18) 'the riches of the glory' that we now posses.

1:16 The way in which Paul speaks of the revelation of Jesus to him and the way that he did not confer with men ‘flesh and blood’ picks up on Peter’s amazing statement in Matt 16:17. Paul likens his learning of the Messiaship of Jesus to the statement that Peter makes – another brother who did have difficulties giving up his Jewish traditions.

2:11-13 Paul is not seeking to minimise the status of Peter, rather to show that even Peter had problems about Jew and gentile mixing, but that Peter heeded the words. Were these brethren in Galatia les willing to listen to Paul than Peter was? That is the issue.

2:1,9 Christadelphian tradition extends the right hand of fellowship to a new brother or sister as a welcoming gesture into the ecclesia. 

Paul and Barnabas were given the right hand of fellowship by James, Peter, and John (the only place in the Bible where this phrase occurs). 

But, Paul and Barnabas were not new to the Truth.  Paul spent three years of contemplation, after his conversion, before he went to Jerusalem for the first time (1:17,18).  After that, he worked in Syria and Cilicia (1:21). 

Now, fourteen years later, Paul is in Jerusalem again where the apostles pledged their support (right hand of fellowship) to Paul and Barnabas in their work with the Gentiles.

2:4 The ‘false brethren’ were not simply believers who had fallen away. They were, as we would say today, spies. They had infiltrated the community to search out way to undermine the preaching of the Apostles.

Look for instances of Jesus Christ in chapter 1. The letter is the first to be written and there is already a background of a Judaising influence.

The apostle is at pains to emphasise the importance of Jesus Christ and his teaching, in comparison with the law of Moses.

Gal 1:1 - Paul is of Jesus Christ. not of man

Gal 1:3 - Jesus gave his life for our sins - something which the law could never do

Gal 1:10 - Paul is a servant of Christ, not of the law - think how he changed from when he was called Saul of Tarsus.

Gal 1:12 - Jesus Christ is the source of the revealed gospel to Paul, unlike his manner of life (RV) in the law (v13).

2:6       Those who were ‘somewhat in conference’ were brethren who could talk a lot but who had little to say of any value. The fact that one might be a good orator is no guarantee that what one says is valuable! Paul is making that Point to brethren and sisters who were likely to be led astray by words rather than by Scriptural reasoning. We should take care that what we hear is ‘according to his word’. It is our personal duty to evaluate everything which we hear lest we be led astray by ‘fair speeches’.

1:1; 2:7 Paul establishes himself as having been given a direct commission from the risen Jesus to be an apostle to the Gentiles (Acts 22:7-10,21).  This was to create credibility with the ecclesia at Galatia where some members' faith had been shaken (1:6,7).  Paul is also establishing credibility with all subsequent readers of the Bible, that his words carry the weight and direction of Jesus.

1:2 Galatia was a region located right in the middle of present-dayTurkey.

1:6-9  We have to be sure that we understand the true gospel and follow its precepts. There are many who claim to follow Christ and his gospel, but who are misguided. They will be greatly upset at the judgement (Matt 7:22,23).
 
2:14 Paul rebuked Peter publicly.  This was appropriate because Peter had publicly influenced others by his hypocrisy (Prov 26:5).  An application of Matt 18:15 would not be appropriate because Paul had not been solely and individually wronged.

1:15 ‘From my mother’s womb’ is like John the Baptist – Luke 1:15 where John was filled with the Holy spirit ‘from his mother’s womb’. God had a plan for both men and that plan was known to Him at their birth.