Psalm 132:9
Let your priests be clothed with righteousness; and let your saints shout for joy.
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(9) Clothed with righteousness.—The original is “salvation,” as below in Psalm 132:16, though the Hebrew word is slightly varied. This variation, however, is an almost positive proof that the psalmist, not the chronicler, is adopting words for his own purpose.

Possibly the priestly garments are mentioned, not only as symbolic of righteousness, but also as investing whoever possessed them, with supremacy political as well as religious. This is rendered more probable by the express mention of the diadem below (Psalm 132:18, see Note). “Whoever had these, the priestly paraphernalia, in his possession, had virtually the appointment to the office (high priest)” (Stanley, J. C. iii. 353). But if so, the Vulgate of the verse, in the form it has passed from the Breviary into Anglican worship, has amply recovered for the verse its larger and deeper spiritual intention: “Endue Thy ministers with righteousness, and make Thy chosen people joyful.”

Saintschasîdîm. Here very possibly technical of the party so called in the Maccabæan period. (See Note, Psalm 16:10.)

132:1-10 David bound himself to find a place for the Lord, for the ark, the token of God's presence. When work is to be done for the Lord, it is good to tie ourselves to a time. It is good in the morning to fix upon work for the day, with submission to Providence, for we know not what a day may bring forth. And we should first, and without delay, seek to have our own hearts made a habitation of God through the Spirit. He prays that God would take up his dwelling in the habitation he had built; that he would give grace to the ministers of the sanctuary to do their duty. David pleads that he was the anointed of the Lord, and this he pleads as a type of Christ, the great Anointed. We have no merit of our own to plead; but, for His sake, in whom there is a fulness of merit, let us find favour. And every true believer in Christ, is an anointed one, and has received from the Holy One the oil of true grace. The request is, that God would not turn away, but hear and answer their petitions for his Son's sake.Let thy priests be clothed with righteousness - This is also substantially the same language that was used by Solomon at the dedication of the temple. See again 2 Chronicles 6:41. The idea is, that in the service of such a God, the priests, the ministers of religion, should be holy. The honor of religion demanded it. It was the first qualification of those who "served the altar;" a qualification without which all other endowments would be valueless. On the word clothed, see the notes at Psalm 35:26; compare Psalm 65:13; Psalm 93:1; Psalm 104:1; Isaiah 61:10; 1 Peter 5:5.

And let thy saints shout for joy - Thy holy ones; all who truly worship and honor thee. Let them be happy in such a God; in thy presence; in thy service. The fact that there is a God, and such a God, and that this God is ours - that we may serve him, glorify him, enjoy him - is suited to fill the mind with joy.

8, 9. The solemn entry of the ark, symbolical of God's presence and power, with the attending priests, into the sanctuary, is proclaimed in the words used by Solomon (2Ch 6:41). With righteousness; not only with those outward sacerdotal garments of glory and beauty which thou hast appointed for them, but especially with those inward ornaments of righteousness and true holiness, that so their persons and services may be accepted by thee, both for themselves and for all thy people, and they may be clothed with salvation, as it is expressed here below, Psalm 132:16 2 Chronicles 6:41, which is the effect or consequent of the former clothing. Let thy saints shout for joy; let all thy people have cause of rejoicing in the tokens of thy goodness; which they eminently had at the dedication of the temple, as is noted, 1 Kings 8:66. Let thy priests be clothed with righteousness,.... In 2 Chronicles 6:41; it is, "with salvation", as in Psalm 132:16. Either the ministers of the word; who may be said to be clothed with righteousness when they perform their work righteously, and faithfully dispense the word, keep back nothing that is profitable, and administer the ordinances according to the rules of Christ; and when their lives and conversations are agreeable to the Gospel they preach; see Job 29:14; or else all true believers; who are priests as well as kings unto God; and who are clothed with the robe of Christ's righteousness; and with the internal graces of the Spirit, the new man created in righteousness and true holiness; and with conversation garments, becoming the Gospel, and their profession of it;

and let thy saints shout for joy; the Levites; thy Holy Ones, as the Targum; so Kimchi, Arama, and others; the singers in the temple: but rather the Lord's sanctified ones, true believers under the Gospel dispensation, are meant; who shout for joy, and have reason so to do, at the incarnation of Christ, at his ascension to heaven, at the Gospel preached by his ministers, and at the robe of righteousness with which they are clothed. In 2 Chronicles 6:41 it is, "rejoice in goodness"; in the goodness of the Lord; in the good things bestowed on them, or promised to them.

Let thy priests be clothed with {f} righteousness; and let thy saints shout for joy.

(f) Let the effect of your grace appear both in the priests and in the people.

9. Let thy priests be clothed with righteousness] May those who minister in the sanctuary be worthy servants of a righteous God, fit representatives of a righteous nation (Isaiah 26:2)! The white priestly garments were intended to be symbolical of purity of character (Revelation 19:8). For the metaphor cp. Job 29:14.

let thy saints &c.] May thy chosen people worship there with jubilant rejoicing! For the meaning of thy saints, i.e. thy beloved, or thy godly ones, see Appendix, Note I.Verse 9. - Let thy priests be clothed with righteousness. In 2 Chronicles the expression used is "with salvation" - salvation being the effect, whereof "righteousness" is the cause. And let thy saints shout for joy. 2 Chronicles has, "rejoice in goodness," i.e. rejoice in God's goodness to them. There is no other sufficient reason for great joy. One is said to remember anything to another when he requites him something that he has done for him, or when he does for him what he has promised him. It is the post-Davidic church which here reminds Jahve of the hereinafter mentioned promises (of the "mercies of David," 2 Chronicles 6:42, cf. Isaiah 55:3) with which He has responded to David's ענות. By this verbal substantive of the Pual is meant all the care and trouble which David had in order to procure a worthy abode for the sanctuary of Jahve. ענה ב signifies to trouble or harass one's self about anything, afflictari (as frequently in the Book of Ecclesiastes); the Pual here denotes the self-imposed trouble, or even that imposed by outward circumsntaces, such as the tedious wars, of long, unsuccessful, and yet never relaxed endeavours (1 Kings 5:17). For he had vowed unto God that he would give himself absolutely no rest until he had obtained a fixed abode for Jahve. What he said to Nathan (2 Samuel 7:2) is an indication of this vowed resolve, which was now in a time of triumphant peace, as it seemed, ready for being carried out, after the first step towards it had already been taken in the removal of the Ark of the covenant to Zion (2 Samuel 6); for 2 Samuel 7 is appended to 2 Samuel 6 out of its chronological order and only on account of the internal connection. After the bringing home of the Ark, which had been long yearned for (Psalm 101:2), and did not take place without difficulties and terrors, was accomplished, a series of years again passed over, during which David always carried about with him the thought of erecting God a Temple-building. And when he had received the tidings through Nathan that he should not build God a house, but that it should be done by his son and successor, he nevertheless did as much towards the carrying out of the desire of his heart as was possible in connection with this declaration of the will of Jahve. He consecrated the site of the future Temple, he procured the necessary means and materials for the building of it, he made all the necessary arrangements for the future Temple-service, he inspirited the people for the gigantic work of building that was before them, and handed over to his son the model for it, as it is all related to us in detail by the chronicler. The divine name "the mighty One of Jacob" is taken from Genesis 49:24, as in Isaiah 1:24; Isaiah 49:26; Isaiah 60:16. The Philistines with their Dagon had been made to feel this mighty Rock of Jacob when they took the sacred Ark along with them (1 Samuel 5:1-12). With אם David solemnly declares what he is resolved not to do. The meaning of the hyperbolically expressed vow in the form of an oath is that for so long he will not rejoice at his own dwelling-house, nor give himself up to sleep that is free from anxiety; in fine, for so long he will not rest. The genitives after אהל and ערשׂ are appositional genitives; Psalm 44 delights in similar combinations of synonyms. יצוּעי (Latin strata mea) is a poetical plural, as also is משׁכּנות. With תּנוּמה (which is always said of the eyelids, Genesis 31:40; Proverbs 6:4; Ecclesiastes 8:16, not of the eyes) alternates שׁנת (according to another reading שׁנת) for שׁנה. The āth is the same as in נחלת in Psalm 16:6, cf. 60:13, Exodus 15:2, and frequently. This Aramaizing rejection of the syllable before the tone is, however, without example elsewhere. The lxx adds to Psalm 132:4, καὶ ἀνάπαυσιν τοῖς κροτάφοις μου (וּמנוּחה לרקּותי), but this is a disagreeable overloading of the verse.
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