Psaumes 132:18

La Bible Ostervald

Je couvrirai de honte ses ennemis, et sur lui brillera son diadème.

Parallel Translations

Darby's French Translation
Je rev�tirai de honte ses ennemis; et sur lui fleurira sa couronne.

Louis Segond (1910)
Je rev�tirai de honte ses ennemis, Et sur lui brillera sa couronne.

La Bible David Martin (1744)
Je rev�tirai de honte ses ennemis, et son diad�me fleurira sur lui.

Bible Verse Review
  from Treasury of Scripure Knowledge

His enemies: Psalms 21:8, Psalms 21:9, Psalms 35:26, Psalms 109:29, Job 8:22, Daniel 12:2

but upon: Psalms 72:8-11, Isaiah 9:6, Isaiah 9:7, Isaiah 58:10-12, Matthew 28:18, Luke 1:32, Luke 1:33, Revelation 11:15, Revelation 17:14

Reciprocal: Genesis 49:26 - they shall Numbers 17:8 - budded 2 Samuel 3:18 - By the hand 2 Samuel 6:15 - David 2 Kings 11:12 - put the crown 2 Chronicles 23:11 - put upon 2 Chronicles 32:21 - with shame Psalms 6:10 - Let all Psalms 16:5 - thou Psalms 25:3 - let Psalms 44:7 - put them Psalms 71:13 - covered Psalms 89:23 - plague Psalms 109:19 - as the garment Proverbs 3:35 - but Proverbs 12:8 - he Isaiah 10:27 - because Jeremiah 43:12 - putteth Ezekiel 26:16 - clothe Obadiah 1:10 - shame Luke 1:69 - an Luke 13:17 - all his Hebrews 1:13 - until

Gill's Notes on the Bible

His enemies will I clothe with shame, With the garments of shame, as the Targum; very different from the clothing of Zion's priests; all that are incensed against Christ as a King and Saviour shall sooner or later be ashamed; either here, when brought to a sense of their evil, to repentance for it, and faith in him; or hereafter, at the resurrection, when they will rise to shame and everlasting contempt, and when they shall see him come in the clouds of heaven, in power and great glory, to judge the world in righteousness, Isaiah 45:24;

but upon himself shall his crown flourish; being crowned with glory and honour, as he now is at the right hand of God, he reigns, and will reign, till all his enemies become his footstool; his throne is for ever and ever, and his kingdom an everlasting one; and will be very flourishing in the latter day, when his subjects shall be many, and when there shall be an abundance of peace and prosperity, and of that no end; the crown of the Messiah shall flourish on him as a king, shine out and be very conspicuous, as Aben Ezra and Jarchi interpret the word used; and so his crown as a priest; the same word is used of the holy crown of the priests put upon the mitre, on which Holiness to the Lord was inscribed; and the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it, "my holiness"; and, as his own crown is a never-fading one, such an one he will give to his ministers, and all that love him appearing, 1 Peter 5:4.

Barnes' Notes on the Bible

His enemies will I clothe with shame - They shall be so confounded that shame shall seem to cover them as a garment. See the notes at Psalms 109:29. That is, David would be triumphant.

But upon himself shall his crown flourish - His crown shall be as a fresh, blooming garland. The Hebrew word used here may mean either to glitter, or to flower, to fiourish or bloom. As applied to a crown, it may mean either that it would sparkle or glitter, as set with precious stones - or (under the idea of a garland) it may mean that it would appear to bloom or blossom. In either case it denotes success, joy, triumph - and is a promise of prosperity to David as a king. This was a part of the promise referred to by the psalmist, and a ground of the plea in the psalm. God had made these precious promises to David and his posterity; and now, in a time of sorrow and disaster, when the glory of the crown seemed about to pass away, the psalmist, in the name of the people, and in language to be used by the people, prays that those ancient promises might be remembered and fulfilled. So, in a time of general religious declension, we may plead the promises, so rich and so abundant, which God has made to his church, as a reason for his gracious interposition, for his coming to revive his work.

Clarke's Notes on the Bible

Verse Psalms 132:18. His enemies will I clothe with shame — Every opponent of the Christian cause shall be confounded.

But upon himself shall his crown flourish. — There shall be no end of the government of Christ's kingdom. From Psalms 132:11-18, the spiritual David and his posterity are the subjects of which the Psalm treats.

ANALYSIS OF THE HUNDRED AND THIRTY-SECOND PSALM

This Psalm is divided into three parts: -

I. A petition, before which is David's care and vow to settle the ark, and with what reverence they would settle it in the temple; and he sets down the solemn prayer then used, Psalms 132:1-10.

II. An explication of the promises made unto David for the continuance of his kingdom in his posterity, Psalms 132:11-12, and God's love to his Church, Psalms 132:13.

III. A prophecy, spoken in the person of God, for the stability of Christ's Church; and the blessings upon the people, the priests, and the house of David, Psalms 132:14-18.

I. In all prayer a man must reflect upon God's promise; otherwise he cannot pray in faith.

1. "Lord, remember David:" Thy promises made to him. First he prays for the king; then for the ecclesiastics, Psalms 132:8-9; then for the people, Psalms 132:8.

2. "And all his afflictions:" Many he had before he was king; and one of the greatest was the settling of the ark.

Now this his ardent and sincere desire appears by his oath. And now, -

1. "How he sware unto the Lord," c.

2. The substance of which was, "Surely I will not come," &c.

Now this is hyperbolical for we must not conceive that he went not into his house or bed till he found out a place to build God's house. But see the note.

1. "I will not come into - my house:" So as to forget to build God's house.

2. "Nor go up into my bed:" Or let any thing make me forget the work.

3. "I will not give sleep," c.: But make provision for building the temple.

And here the prophet inserts two verses by way of gratitude.

First, he exults for the news of the ark: "Lo, we heard of it at Ephratah," &c.

By Ephratah some understand the land of Ephraim, in which the ark remained at Shiloh. Being afterwards sent home, it was found in the field of Joshua thence conveyed to the house of Amminadab, who dwelt in Kirjath-jearim, that signifies a woody city. Hence, David might well say, "And found it in the fields of the wood," c.

And the place for the ark being found, he calls on Israel, saying,

1. "We will go into his tabernacles." Now the ark is rested in Mount Zion.

2. "And we will worship," &c. Not make rash approaches to the ark, but come with reverence, and bow in his presence.

The ark being brought into the temple, he uses this solemn form: -

1. "Arise, O Lord," &c. He prays and invites him to dwell in his temple.

2. "Into thy rest." To pass no more from place to place.

3. "Thou, and the ark of thy strength." Show thy power and strength, as thou didst at Jordan, &c.

Before the ark in the temple he prays, -

1. "Let thy priests be clothed," &c. Inwardly, in heart and soul.

2. "Let thy saints shout," &c. With a cheerful voice, for the ark rests.

3. "For thy servant David's sake," &c. 1. David is not here to be taken absolutely for his person only, as having the covenants and promises made to him, but for the promise' sake. 2. "Turn not away," &c. Suffer me not to depart from thy presence unheard.

II. The prophet now proceeds to count up the promises made to David, which God confirmed by oath, in which we are to observe, 1. The manner of the promise: "The Lord hath sworn in truth," &c. It was merciful to promise but more so to bind himself by oath. 2. The matter of his oath expressed Psalms 132:11-14.

1. For the seed of David, as respects Christ, is categorical and absolute: "Of the fruit of thy body," c. Which word St. Peter refers to Christ, Acts 2:30. According to the flesh he was David's seed for by the mother's side Christ was to be David's seed, not by the father's.

2. For the seed of David, as it relates to his posterity, the oath is hypothetical and conditional: "If thy children will keep," &c.

As the external kingdom was by this oath annexed to one family, so the external worship was assigned by it to one place.

1. "For the Lord hath chosen Zion," &c.

2. "This is my rest for ever." Zion was the seat of the sanctuary till the coming of the Messiah. But Zion was but a type of Christ's Church, which he hath chosen to be his rest for ever.

III. The prophet represents God as promising good things to his Church.

1. Such abundance of temporal things that the poor shall not want: "I will abundantly bless her provision," &c.

2. That her "priests shall be clothed with salvation," &c.

3. "There will I make the horn of David to flourish," &c. That is, the kingdom of the Messiah.

4. The fourth benefit God promises is the confusion of their enemies, and the eternal authority in this kingdom: "His enemies will I clothe with shame, but upon himself shall his crown flourish."