May Your priests be clothed with righteousness, and Your saints shout for joy. Sermons
The allusion is to the way in which the priests of God, in discharging their sacred functions, set forth his righteousness in the salvation of his people. The white garment of the priest is the symbol of the clothing of righteousness (see Zechariah 3:3, 4; Revelation 19:8). "Fitting attire, figuring the inner still more glorious attire which they should wear, of holiness and obedience to him whom they serve" ('Speaker's Commentary'). Dr. Bushnell remarks on dress as being the "outward analogon, or figure, of character; dress relates to the form or figure of the body, character to the form or figure of the soul - it is, in fact, the dress of the soul. The option we have in one typifies the grander option we have in the other. The right we have in one, above the mere animals, to choose the color, type, and figure of the outward man, foreshadows the nobler right we also have to cast the mould, fashion or despoil the beauty, of the inward man. On the ground of this analogy it is that the Scriptures so frequently make use of dress to signify what lies in character, and represent character, in one way or another, as being the dress of the soul. Thus they speak of the 'wedding garment,' ' the garment of praise,' that 'of cursing,' that 'of pride;' 'the robe of righteousness,' and 'of judgment,' and 'the white robe,' and 'the best robe' given to the returning prodigal, and 'the robe that has been washed,' and 'judgment put on as a robe,' of 'white raiment' and 'white apparel,' of 'glorious apparel,' of 'filthiness,' or 'righteousnesses that are filthy rags,' of 'filthiness in the skirts;' and, more inclusively and generally still, of being 'clothed with salvation,' 'with strength and power,' 'with humility,' 'with majesty,' 'with shame,' 'with fine linen, clean and white, which is the righteousness of saints.' All the figures of dress and clothing are used up, in this manner, by the Scriptures, to represent the forms of disgrace and filthiness, or of beauty and glory, into which the inner man of the soul may be fashioned - wearing Heaven's livery, or that of sin. As character is the soul's dress, and dress analogical to character, whatever has power to produce a character when received, is represented as a dress to be put on." In the references of this psalm to the white clothing of the priests, that clothing is said to represent both "righteousness" and "salvation." It may very well be that these are only two terms to represent the same thing, but, at least, they are the same thing seen from different points of view; and we may be right in seeing distinct but related things. I. THE HOLY CLOTHING OF THE PRIESTS SYMBOLIZES SALVATION. The white garments on the cleansed body were associated with the great sacrificial acts, which bore the closest relation to the recovery, restoration, ceremonial redemption, of the people. At the great Day of Atonement, the symbol of all the Divine salvations, the High priest was required to "put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen miter shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on" (Leviticus 16:4). II. THE HOLY CLOTHING OF THE PRIESTS SYMBOLIZES RIGHTEOUSNESS. Which is the basis, ground, and condition of salvation on man's side. A man who seeks salvation must want to be what is represented by the priests' white garments. A man who seeks Christ's salvation can never have it unless he wants to be as pure, as righteous, as Christ. The priest can atone for nobody and nothing unless he is, representatively at least, righteous. And nobody can be atoned for unless he is representatively-and in resolute will and purpose - righteous. Man's righteousness is no ground of acceptance with God, but man's wish to be righteous is the condition on which alone a sacrifice can be made for him. So when the restored exiles longed and prayed for the renewal of the glories of David's time, they wanted their priests who represent them clothed with salvation and clothed with righteousness; clothed with righteousness because clothed with salvation, or in order to effect salvation. It will easily be seen how the formal teaching of the "holy clothing" found its spiritual realization in our great High Priest, who, in his righteousness, represents what we would be to the eternal Father, and gains the power and right, through his obedience, sacrifice, and exaltation, to come into our spheres of character, and make us what we would be, and what he is. - R.T. Let Thy priests be clothed with righteousness. We hear advocated, on platforms and elsewhere, different kinds of ministry. Some are urgent for a talented ministry. Some are urgent for an educated ministry. They insist on culture. Some are urgent for an evangelical ministry. The great want, however, is a righteous ministry. I. A ministry that advocates THE PRINCIPLES OF RECTITUDE. The Sermon on the Mount should be the text and the imperial inspiration of every teacher. II. A ministry that advocates the principles of rectitude Is AN HONEST WAY. 1. Conscientiously, believing in them. 2. Consistently, living them. 3. Independently, disregarding alike the frowns and smiles of men. A ministry, in fact, that "commends itself to every man's conscience in the sight of God. III. A ministry that advocates the principles of rectitude FOR A RIGHT PURPOSE. Not for popularity, not for greed, not for sect, but for right. Such a ministry as this the people will believe in, trust, and follow. () And let Thy saints shout for joy. True piety has ever a cheerful character; our religion has no sympathy with gloom ( Proverbs 3:17). We dare not speak of uninterrupted enjoyment. Christians live too much beneath their privileges to admit of this; and, even though they should attain perfection, how could they escape suffering in a world where sin so much abounds? It would be preposterous to expect it. But, making all deductions, the believer has far more pleasure than the man who rejects the overtures of Divine compassion. Is it not so? Would you not like to know that your sins were pardoned, every one of them, no more to rise up in judgment against you? Would you not like to know that God was your friend, and that He would never leave you nor forsake you? Would you not like to know that the bondage of death is removed, for Jesus has disarmed the grisly monster of his sting? Now, these are some of the benefits of which genuine believers are partakers; and an interest in them is obtained by believing in the Son of God, who is the Strength and the Saviour of suffering man. Would you not be happier, as well as better, could you say, All these are mine? Make the experiment for yourself. Surely it is worth the trial. Linger no longer. Close at once with God's own free terms. Permit Him to save you in His own way, and there shall be no disappointment. ()
People David, Ephratah, Ephrath, Jacob, PsalmistPlaces JerusalemTopics Aloud, Clothed, Cries, Cry, Godly, Joy, Ones, Pious, Priest, Priests, Righteousness, Saints, Shout, SingOutline 1. David in his prayer commends unto God the reverent care he had for the ark
8. His prayer at the removing of the ark
11. With a repetition of God's promises
Dictionary of Bible Themes Psalm 132:9 5145 clothing
7021 church, OT anticipations
7155 saints Psalm 132:6-9 8288 joy, of Israel Psalm 132:8-12 1351 covenant, with David Library An Examination of Post-Millennialism.
Post-millennialists teach that the only Kingdom over which Christ will ever reign is a spiritual and celestial one. They say that those Jews who expected their Messiah to set up a visible and material Kingdom on the earth were mistaken, that they erred in the interpretation of their prophetic Scriptures and cherished a carnal and unworthy hope. Let us examine this assertion in the light of God's Word. In Psalm 132:11 we read "The Lord hath sworn in truth unto David; He will not turn from it: Of the …
Arthur W. Pink—The Redeemer's ReturnVive Jesus. Preface.
THE Holy Ghost teaches that the lips of the heavenly Spouse, that is The Church, resemble scarlet and the dropping honeycomb, [15] to let every one know that all the doctrine which she announces consists in sacred love; of a more resplendent red than scarlet on account of the blood of the spouse whose love inflames her, sweeter than honey on account of the sweetness of the beloved who crowns her with delights. So this heavenly spouse when he thought good to begin the promulgation of his law, cast …
St. Francis de Sales—Treatise on the Love of God Promises and Threatenings
'And it came to pass, when Solomon had finished the building of the house of the Lord, and the king's house, and all Solomon's desire which he was pleased to do. 2. That the Lord appeared to Solomon the second time, as He had appeared unto him at Gibeon. 3. And the Lord said unto him, I have heard thy prayer and thy supplication, that thou hast made before Me: I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and Mine heart shall be there perpetually, …
Alexander Maclaren—Expositions of Holy Scripture The Fulfilled Prophecies of the Bible Bespeak the Omniscience of Its Author
In Isaiah 41:21-23 we have what is probably the most remarkable challenge to be found in the Bible. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen; let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods." This Scripture has both a negative …
Arthur W. Pink—The Divine Inspiration of the Bible Emmaus. Kiriath-Jearim.
"From Beth-horon to Emmaus it was hilly."--It was sixty furlongs distant from Jerusalem.--"To eight hundred only, dismissed the army, (Vespasian) gave a place, called Ammaus, for them to inhabit: it is sixty furlongs distant from Jerusalem." I inquire, whether this word hath the same etymology with Emmaus near Tiberias, which, from the 'warm baths,' was called Chammath. The Jews certainly do write this otherwise... "The family (say they) of Beth-Pegarim, and Beth Zipperia was out of Emmaus."--The …
John Lightfoot—From the Talmud and Hebraica Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to …
John Cunningham—The Ordinance of Covenanting The Promise in 2 Samuel, Chap. vii.
The Messianic prophecy, as we have seen, began at a time long anterior to that of David. Even in Genesis, we perceived [Pg 131] it, increasing more and more in distinctness. There is at first only the general promise that the seed of the woman should obtain the victory over the kingdom of the evil one;--then, that the salvation should come through the descendants of Shem;--then, from among them Abraham is marked out,--of his sons, Isaac,--from among his sons, Jacob,--and from among the twelve sons …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, …
John Cunningham—The Ordinance of Covenanting Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting Introduction. Chapter i. --The Life and Writings of St. Hilary of Poitiers.
St. Hilary of Poitiers is one of the greatest, yet least studied, of the Fathers of the Western Church. He has suffered thus, partly from a certain obscurity in his style of writing, partly from the difficulty of the thoughts which he attempted to convey. But there are other reasons for the comparative neglect into which he has fallen. He learnt his theology, as we shall see, from Eastern authorities, and was not content to carry on and develop the traditional teaching of the West; and the disciple …
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers Annunciation of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^C Luke I. 26-38. ^c 26 Now in the sixth month [this is the passage from which we learn that John was six months older than Jesus] the angel Gabriel was sent from God unto a city of Galilee, named Nazareth [Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The …
J. W. McGarvey—The Four-Fold Gospel Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 132:9 NIV
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