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132. Psalm 132

¹ LORD, remember David
and all his self-denial.

    ² He swore an oath to the LORD,
   he made a vow to the Mighty One of Jacob:
³ “I will not enter my house
   or go to my bed,
⁴ I will allow no sleep to my eyes
   or slumber to my eyelids,
⁵ till I find a place for the LORD,
   a dwelling for the Mighty One of Jacob.”

    ⁶ We heard it in Ephrathah,
   we came upon it in the fields of Jaar: Or heard of it in Ephrathah, / we found it in the fields of Jearim. (See 1 Chron. 13:5,6) (And no quotation marks around verses 7-9)
⁷ “Let us go to his dwelling place,
   let us worship at his footstool, saying,
⁸ ‘Arise, LORD, and come to your resting place,
   you and the ark of your might.
⁹ May your priests be clothed with your righteousness;
   may your faithful people sing for joy.’”

¹⁰ For the sake of your servant David,
do not reject your anointed one.

    ¹¹ The LORD swore an oath to David,
   a sure oath he will not revoke:
“One of your own descendants
   I will place on your throne.
¹² If your sons keep my covenant
   and the statutes I teach them,
then their sons will sit
   on your throne for ever and ever.”

    ¹³ For the LORD has chosen Zion,
   he has desired it for his dwelling, saying,
¹⁴ “This is my resting place for ever and ever;
   here I will sit enthroned, for I have desired it.
¹⁵ I will bless her with abundant provisions;
   her poor I will satisfy with food.
¹⁶ I will clothe her priests with salvation,
   and her faithful people will ever sing for joy.

    ¹⁷ “Here I will make a horn Horn here symbolizes strong one, that is, king. grow for David
   and set up a lamp for my anointed one.
¹⁸ I will clothe his enemies with shame,
   but his head will be adorned with a radiant crown.”

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.