By Apostle Andre Pelser

Isaiah 65

"Behold, My servants shall eat,

But you shall be hungry;

Behold, My servants shall drink,

But you shall be thirsty;

Behold, My servants shall rejoice,

But you shall be ashamed;

 ¹⁴         Behold, My servants shall sing for joy of heart,

But you shall cry for sorrow of heart,

And wail for grief of spirit.

 [1]

Christ did not crown himself. "God also hath highly exalted him." The crown was put upon the head of Christ by God; and there is to me a very sweet reflection in this-that the hand that put the crown on Christ's head, will one day put the crown on ours; that the same Mighty One who crowned Christ, "King of kings, and Lord of lords," will crown us, when he shall make us "kings and priests unto him forever." "I know," said Paul, "there is laid up for me a crown of glory which fadeth not away, which God the righteous judge, shall give me in that day."

Now, just pause over this thought-that Christ did not crown himself, but that his Father crowned him; that he did not elevate himself to the throne of majesty, but that his Father lifted him there, and placed him on the throne…. Man never highly exalted Christ…. Man hissed him, mocked him, hooted him. Words were not hard enough-they would use stones…. And stones failed; nails must be used, and he must be crucified…. Man did not exalt him…. Man dishonored him; "God also exalted him." Believer, if all men speak ill of thee, lift up thy head, and say, "Man exalted not my Master; I thank him that he exalts not me. The servant should not be above the master…. God will remember me, and highly exalt me after all, though man casts me down."[2]

1.  stephanos (stevfano" , (4735), primarily, that which surrounds, as a wall or crowd (from stephoµ, to encircle), denotes (a) the victor's crown, the symbol of triumph in the games or some such contest; hence, by metonymy, a reward or prize; (b) a token of public honour for distinguished service, military prowess etc., or of nuptial joy, or festal gladness, especially at the parousia of kings. It was woven as a garland of oak, ivy, parsley, myrtle or olive, or in imitation of these in gold. In some passages the reference to the games is clear, 1 Cor. 9:25; 2 Tim. 4:8 ("crown of righteousness"); it may be so in 1 Pet. 5:4, where the fadeless character of "the crown of glory" is set in contrast to the garlands of earth. In other passages it stands as an emblem of life, joy, reward and glory, Phil. 4:1; 1 Thess. 2:19; Jas. 1:12 ("crown of life"); Rev. 2:10 (ditto); 3:11; 4:4, 10; of triumph, 6:2; 9:7; 12:1; 14:14.

It is used of the crown of thorns which the soldiers plaited and put on Christ's head, Matt. 27:29; Mark 15:17; John 19:2, 5. At first sight this might be taken as an alternative for diadeµma, a kingly crown (see below), but considering the blasphemous character of that masquerade, and the materials used, obviously diadeµma would be quite unfitting and the only alternative was stephanos (see Trench § xxxii).¶

2.                                            diadeµma (diavdhma , (1238) is never used as stephanos is; it is always the symbol of kingly or imperial dignity, and is translated "diadem" instead of "crown" in the R.V., of the claims of the Dragon, Rev. 12:3; 13:1; 19:12[3]

stephanooµ (stefanovw , (4737)), to crown, conforms in meaning to stephanos; it is used of the reward of victory in the games, in 2 Tim. 2:5; of the glory and honour bestowed by God upon man in regard to his position in creation, Heb. 2:7; of the glory and honour bestowed upon the Lord Jesus in His exaltation, ver. 9[4]

CROWN. Prescribed for priests, Ex. 29:6; 39:30; Lev. 8:9. Worn by kings, 2 Sam. 1:10; 12:30; 2 Kin. 11:12; Esth. 6:8; Song 3:11; Rev. 6:2; by queens, Esth. 1:11; 2:17; 8:15. Made of gold, Psa. 21:3; Zech. 6:11. Of victory, 2 Tim. 2:5. An ornament, Ezek. 23:42; 16:12. Set with gems, 2 Sam. 12:30; 1 Chr. 20:2; Zech. 9:16; Isa. 62:3.Of thorns, Matt. 27:29; Mark 15:17; John 19:5.See Wreaths.

Figurative:

Isa. 28:5

1 Cor. 9:25

2 Tim. 4:8

Jas. 1:12

1 Pet. 5:4

Rev. 2:10

Rev. 3:11

Symbolical: Rev. 4:4,10; 6:2; 9:7; 12:1,3; 13:1; 14:14; 19:12.[5]

Glory' generally represents Heb. kaµb_oÆd_, with the root idea of ‘heaviness' and so of ‘weight' or ‘worthiness'. It is used of men to describe their wealth, splendour or reputation (though in the last sense kaµb_oÆd_ is often rendered ‘honour'). The glory of Israel was not her armies but Yahweh (Je. 2:11). The word could also mean the self or soul (Gn. 49:6).

The mo