I will clothe his enemies with shame, but the crown upon him will gleam." I will clotheThe phrase "I will clothe" suggests an intentional act of covering or adorning. In the Hebrew context, the verb "clothe" (לבש, labash) often implies a transformation or change in status. This is not merely a physical act but a symbolic one, indicating a change in the condition or perception of the enemies. In biblical times, clothing was a significant indicator of one's role, status, or condition, and here it signifies a divine intervention that alters the state of the enemies. his enemies
The term "his enemies" refers to those who oppose the anointed king, likely King David or his descendants, as the psalm is a royal one. In the broader biblical narrative, enemies are often those who stand against God's chosen people or His divine plan. The Hebrew word for enemies (אויב, oyev) encompasses adversaries or those who harbor hostility. This highlights the ongoing spiritual and physical battles faced by God's people and the assurance of divine justice against opposition. with shame
"With shame" indicates a state of disgrace or dishonor. The Hebrew word for shame (בושת, boshet) conveys a deep sense of humiliation and defeat. In the ancient Near Eastern culture, honor and shame were pivotal societal values. To be clothed with shame means to be publicly exposed and humiliated, a reversal of fortune for those who once stood proudly against God's anointed. This reflects the biblical theme of God humbling the proud and exalting the humble. but the crown upon him
The "crown upon him" symbolizes authority, honor, and divine favor. The crown (עטרת, atarah) in Hebrew culture was not only a physical adornment but also a representation of God's blessing and the legitimacy of the king's rule. This phrase underscores the contrast between the enemies' shame and the king's exaltation. The crown signifies the enduring dynasty promised to David, a theme central to the Davidic Covenant, which assures the perpetuity of his lineage and kingdom. will gleam
"Will gleam" suggests radiance and splendor. The Hebrew root (צוץ, tsuts) implies a shining or flourishing, indicating vitality and divine approval. This imagery of gleaming conveys the idea of a bright future and the glory that accompanies God's chosen leader. It reflects the biblical promise that those who are faithful to God will shine with His glory, a theme echoed throughout Scripture, pointing ultimately to the eternal reign of Christ, the fulfillment of the Davidic promise. Persons / Places / Events 1. DavidThe psalm is part of a series of Songs of Ascents, traditionally attributed to David. It reflects on God's promises to David and his lineage. 2. ZionThe psalm is set in the context of Zion, the city of David, which holds significant spiritual and historical importance as the dwelling place of God and the center of worship for Israel. 3. EnemiesThe adversaries of the anointed king, representing opposition to God's chosen leadership and, by extension, to God's plans. 4. CrownSymbolizes the authority and legitimacy of the king, representing God's blessing and favor upon the anointed ruler. 5. God's PromiseThe overarching theme of the psalm is God's covenant promise to David, ensuring the prosperity and continuity of his lineage. Teaching Points God's Faithfulness to His PromisesGod is faithful to His covenant with David, ensuring that his enemies are put to shame and his lineage is honored. This reassures believers of God's unwavering commitment to His promises. The Consequences of Opposition to God's AnointedThe enemies of God's chosen leader are clothed with shame, illustrating the futility of opposing God's plans. Believers are reminded to align themselves with God's purposes. The Symbolism of the CrownThe gleaming crown represents divine favor and authority. Believers are encouraged to seek God's favor and live under His authority, reflecting His glory in their lives. Victory Through God's InterventionThe ultimate victory over enemies is achieved through God's intervention. Believers can trust in God's power to overcome challenges and adversities. Living as Part of God's Covenant CommunityAs part of the spiritual lineage of David through Christ, believers are called to live in a way that honors God's covenant, reflecting His righteousness and justice. Bible Study Questions 1. How does Psalm 132:18 reflect God's covenant with David, and what does this teach us about God's faithfulness? 2. In what ways can we identify and respond to the "enemies" in our lives that oppose God's purposes? 3. How does the imagery of the crown in Psalm 132:18 inspire us to live under God's authority and reflect His glory? 4. What are some practical ways we can experience and demonstrate God's victory over challenges in our daily lives? 5. How can we, as part of God's covenant community, live in a way that honors His promises and reflects His righteousness? Connections to Other Scriptures 2 Samuel 7This chapter details God's covenant with David, promising that his throne will be established forever. Psalm 132:18 echoes this promise by affirming the enduring nature of David's line. Isaiah 61:10This verse speaks of being clothed with garments of salvation and righteousness, paralleling the imagery of being clothed with shame or honor in Psalm 132:18. Revelation 3:11This verse encourages believers to hold fast to their crown, connecting to the idea of the crown gleaming in Psalm 132:18, symbolizing victory and reward. People David, Ephratah, Ephrath, Jacob, PsalmistPlaces JerusalemTopics 133, Clothe, Clothed, Crown, David, Enemies, Flourish, Haters, Luster, Psalm, Resplendent, Shame, Shed, Shine, Shining, SongDictionary of Bible Themes Psalm 132:18 5280 crown Psalm 132:13-18 7470 temple, significance 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 132:18 NIVPsalm 132:18 NLTPsalm 132:18 ESVPsalm 132:18 NASBPsalm 132:18 KJV
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