Psalms 132:9

Psa 132:9 Let thy priests be clothed with righteousness; and let thy saints shout for joy.

Ver. 9. Let thy priests be clothed with righteousness] i.e. With salvation, as Psa 132:16. No surer sign of God’s gracious presence with a people, than a powerful ministry, clothed with inward purity and holiness, represented by the holy garments.

And let thy saints shout for joy] i.e. Those that are converted by such a ministry, let those that are justified by faith have peace with God, and joy unspeakable, full of glory.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_132:9

Let Thy priests be clothed with righteousness.

A righteous pulpit

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 mans 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. (David Thomas, D. D.)

And let Thy saints shout for joy.--

The connection between a pious ministry and a happy Church

True piety has ever a cheerful character; our religion has no sympathy with gloom (Pro_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 Gods own free terms. Permit Him to save you in His own way, and there shall be no disappointment. (N. McMichael.)

Joy in the Lord

Joy is both full of insight and medicinal. Our best poets delight to depict its power in each of these ministries. Wordsworth said it was with an eye made quiet by the deep power of joy that he saw into the life of things. Then he felt sensations sweet passing into his pure mind, with tranquil restoration. Then he came to know that blessed mood in which the burden of the mystery of this unintelligible world is lightened; and he became a living soul. If this be the ministry of the joy of nature, surely the joy of the Lord would lighten many dark problems in life, lift many a burden, change the home and the business of many a weary and tried child of God, and fill them with brightness and song.

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

Ver. 9. Let thy priests be clothed with righteousness. No garment is so resplendent as that of a holy character. In this glorious robe our great High priest is evermore strayed, and he would have all his people adorned in the same manner. Then only are priests fit to appear before the Lord, and to minister for the profit of the people, when their lives are dignified with goodness. They must ever remember that they are God's priests, and should therefore wear the livery of their Lord, which is holiness: they are not only to have righteousness, but to bc clothed with it, so that upon every part of them righteousness shall be conspicuous. Whoever looks upon God's servants should see holiness if they see nothing else. Now, this righteousness of the ministers of the temple is prayed for in connection with the presence of the Lord; and this instructs us that holiness is only to be found among those who commune with God, and only comes to them through his visitation of their spirits. God will dwell among a holy people; and on the other hand, where God is the people become holy.

And let thy saints shout for joy. Holiness and happiness go together; where the one is found, the other ought never to be far away. Holy persons have a right to great and demonstrative joy: they may shout because of it. Since they are saints, and thy saints, and thou hast come to dwell with them, O Lord, thou hast made it their duty to rejoice, and to let others know of their joy. The sentence, while it may read as a permit, is also a precept: saints are commanded to rejoice in the Lord. Happy religion which makes it a duty to be glad! Where righteousness is the clothing, joy may well be the occupation.

Ver. 9. (first clause). The chief badge and cognizance of the Lord's minister is the true doctrine of justification and obedience of faith in a holy conversation: Let thy priests be clothed with righteousness. David Dickson.

Ver. 9. Let thy priests be clothed with righteousness.

Holiness on the head,

Light and perfections on the breast,

Harmonious bells below, raising the dead

To lead them unto life and rest.

Thus are true Aarons drear, etc.

George Herbert, 1593-1633.

Ver. 9. Saints. If the very names given by God's prophets to his people are such as saints, gracious ones, merciful ones, surely his professed people ought to see to it that they are not cruel, not tender, or unholy. William Swan Plumer.

Ver. 9, 16. Let us notice the prayer, Ps 132:9, with the answer, Ps 132:16. The prayer asks in behalf of the priests righteousness: the answer is, "I will clothe her priests with salvation", i.e., with what shows forth God's gracious character. Caring for the interest of God, the worshipper finds his own interest fully cared for. And now, after spreading the Lord's pledged word (Ps 132:11-12) before him, the worshipper hears the Lord himself utter the reply, q.d., "I will do all that has been sought." A. A. Bonar.

Ver. 9. Consider,

1. The importance of a righteous ministry in the church.

2. The connection between such a ministry and a joyous people.

3. The dependence of both on the gracious working of God. J. F.

Ver. 9. (second clause).

1. Saints.

2. Shouting.

3. Explaining"for joy."

4. Encouraging"Let thy saints shout."

Ver. 9. (second clause). The connection between holiness and joy.

Ver. 9,16. The Spiritual Vestry.

1. The Vestments:

a) Righteousness; for which the costliest stole is a poor substitute.

b) Salvation: learning, oratory, etc., of small account in comparison.

2. The Procuring of the vestments:

a) Must be from God.

b) Earnest prayer should constantly arise from all saints.

3. The Robing:

a) By God's own hand!

b) Their beauty and power who are so invested.

c) The persons are "thy priests." W. B. H.

Ver. 9,16.

1. Priests and Saints.

2. Vestments.

3. "Hymns Ancient and Modern."

4. The Real Presence: God giving the garments and the joy.

Psalms 132:10*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

9. Priests… saints—These are comprehensive of the visible Church. The “salvation” (Psa_132:9, righteousness) of the former shall secure the “joy” of the latter.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

9. (Psa 132:9) Let thy priests be clothed with righteousness, and let thy saints shout (or sing). This is the conclusion of the sentence quoted from 2Ch 6:41. Instead of righteousness we there read salvation, which has led some to explain the two words as synonymous, while others understand by righteousness the practical justification which salvation carries with it. Another possible construction is to take the righteousness as that of God, which is displayed in the salvation of his people, and in which his priests, who officially declared it, might be said to clothe themselves. See the same figure in Job 29:14. Saints, gracious ones, or true believers. The parallel passage has, rejoice in good or goodness.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

132:9 The priests were to exhibit righteousness in their lives (132:16; Mal 2:6).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Let the effect of thy grace both appear in the Priests and in the people.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 9. Let thy priests be clothed with righteousness] Let them be as remarkable for inward holiness as they are for the splendour of their holy vestments.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. Let thy priests, etc. He now prays in general for the prosperity of the Church, as what stood intimately connected with the previous statement, the promotion of our best interests being the great end for which God dwells amongst us. Some construe the words into a wish that the worship of God might be maintained in its purity, and think that the Psalmist prays that the priests might be clothed with holiness in allusion to their sacred garments. Upon a closer view of the words and the whole context, I am rather inclined to be of another opinion, and to consider this a prayer that the righteousness of God might be displayed amongst the people, being as an ornament upon the priests, and communicating joy to all the people. Thus I take righteousness to mean the fruit or effects of righteousness, and this the righteousness of God, not of men. The priests are of course mentioned first, as holding a higher place in the appointed order of the Church; while they have their due place assigned to them, it is still the Church collectively to which the prayer refers as though the Psalmist requested that the glory of this righteousness should be reflected from the priests upon the people generally. God is said to clothe us with his righteousness when he appears as our Savior and help, defends us by his power, and shows in his government of us that we are the objects of his care. The rejoicing which is spoken of must have reference to a life of happiness. And these two things being joined together may convince us that by righteousness nothing else is meant than God’s guardianship and government. Consistently with this we find it said afterwards — “Thy priests shall be clothed with salvation;” and I may add, that Solomon, in the solemn prayer already referred to, (2 Chronicles 6:41,) makes no mention of righteousness, but of salvation. I have repeatedly given the reason why the saints of God are called חסידיםchasidim, or merciful ones, because mercy or beneficence is that grace which assimilates us most to God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) Clothed with righteousness.—The original is “salvation,” as below in Psa_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 (Psa_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.”

Saints—chasîdîm. Here very possibly technical of the party so called in the Maccabæan period. (See Note, Psa_16:10.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 (Isa_26:2)! The white priestly garments were intended to be symbolical of purity of character (Rev_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.

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.

The Lord hath sworn in truth unto David,.... By Nathan the prophet; when he assured him that his house, kingdom, and throne, should be established for ever, Sa2 7:5; and though there is no mention made of the oath of God, no doubt there was one; or however his word was his oath, as Kimchi observes: besides, the Apostle Peter is express for it that there was one, which was added to his word for the confirmation of it; who is said to swear by himself, because there is no greater; and sometimes by one or other of his perfections, as by his holiness elsewhere; so here in or by his truth, his faithfulness, being the God of truth that cannot lie. Or it may be rendered, "the Lord hath sworn truth unto David" (x); that which is truth: and we may be assured he could not possibly assert or swear anything else; see Psa 89:3;

he will not turn from it; change his mind, repent of his oath; make it void, or not fulfil it; for he is unchangeable in his perfections, purposes, and promises; whatever he says and swears to he will certainly perform;

of the fruit of thy body will I set upon thy throne; a king upon thy throne, as the Targum: meaning not Solomon; though it is true that the Lord chose him, above all the sons of David, to be his successor in the kingdom, and did place him upon his throne before his death; but a greater than Solomon is here, even the Messiah; as is clear from the testimony of the Apostle Peter, Act 2:30, by which it appears not only that this promise and oath relate to the Messiah; but that David knew they did, and so understood them; and which have been fulfilled in Jesus of Nazareth: who, as he was notoriously the fruit of David's body according to the flesh, or his human nature; or was of his seed, being born of the Virgin Mary, who lineally descended from him; so he was set upon the throne of David, as it was foretold both by the prophet Isaiah, and by the angel to the virgin, he should, Isa 9:6, Luk 1:32; not in a literal sense; for though he was no doubt right heir to the throne of David so understood, yet his kingdom was not of this world; but he was set as King over God's holy hill of Zion, the church; and reigned over the house of Jacob, the whole Israel of God; the mystical and spiritual Israel, consisting of Jews and Gentiles: his throne, or the seat of his kingdom, is the church; his sceptre the Gospel; his crown the glory true believers in him give him; his laws, by which he rules, are its his word, and written in the hearts of his subjects; and his kingdom shall continue for ever.

(x) "juravit veritatem", V. L. Pagninus, Montanus, Tigurine version, Junius & Tremellius, Gejerus, Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 2Ch 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 Psa 35:26; compare Psa 65:13; Psa 93:1; Psa 104:1; Isa 61:10; 1Pe 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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, Psa 132:16; 2Ch 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, 1Ki 8:66.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

The holy clothing.

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 Zec_3:3, 4 Rev_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". (Lev_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.

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

May your priests be clothed with integrity

Integrity is spoken of as if it were clothing. AT: "May people recognize that your priests have integrity" or "I want people see how your priests always do what is right" (See: Metaphor)

For your servant David's sake

"Because of what happened to your servant David." See how you translated a similar phrase in Psalms 132:1.

do not turn away from your anointed king

Here "turning away" means to reject someone. AT: "do not abandon the king that you anointed" (See: Metaphor)

translationWords

priest

clothe

integrity

faithful

joy

servant

David

turn

anoint

king

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.