Exegetical and Hermeneutical Commentary of Isaiah 62:3
Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
3. a crown of glory ] R.V. of beauty. There is probably an allusion to the mural crown which tutelary deities of cities are sometimes represented as wearing, on ancient coins &c. The prophet for some reason hesitates to adopt the heathen image in its completeness; and pictures Jehovah as holding the crown in His hand.
Fuente: The Cambridge Bible for Schools and Colleges
Thou shalt also be a crown of glory – On the application of the word crown to a place, see the notes at Isa 28:1, where it is applied to Samaria. Some difficulty has been felt by expositors in explaining this, from the fact that a crown or diadem was worn on the head and not held in the hand, and some have supposed that the word crown here is equivalent to any ornament which might be either horne in the hand or worn on the head; others have supposed that the reference is to the custom of carrying a chaplet or garland in the hand on festival occasions. But probably the sense is this, Thou shalt I be so beautiful and prosperous as to be appropriately regarded as a splendid crown or diadem. God shall keep thee as a beautiful diadem – the crown of beauty among the cities of the earth, and as that which is most comely and valuable in his sight. This is the sense expressed by Gataker and Rosenmuller.
And a royal diadem – Hebrew, A diadem of a kingdom. The diadem is the wreath or chaplet, usually set with diamonds, which is encircled ( tsanyph from tsanaph) to roll or wind around, to encircle) around the head. It here means such as was usually worn by monarchs; and the sense is, that Jerusalem would become exceedingly beautiful in the sight of God.
Fuente: Albert Barnes’ Notes on the Bible
Isa 62:3-5
Thou shalt also be a crown of glory
Zion a crown of glory Gods hand
It is only through figurative representations that prophecy here sees what Zion will be in the future; she becomes a crown of adornment, a tiara (the head-dress of the high priest, Exo 33:4; Zec 3:5; and of the King, Eze 21:26) of royal dignity in the hand of Jehovah her God.
It is a leading feature in the picture that Jehovah holds the crown in His hand. Zion is not the ancient crown which the Eternal bears on His head, but she is the crown which He holds in His hand, because in Zion He is recognized by all creation; the whole history of redemption is the history of Jehovahs taking the kingdom and bringing it to perfection, in other words, the history of the working out of this crown. (F. Delitzsch, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
A crown of glory; an expression to set forth the dignity of her state.
In the hand of the Lord, i.e. either as placed upon thee by Gods hand, that he will dispose of or dispense to thee; a usual form of speech in Scripture, as Hag 1:1, by the hand of Haggai: so Mal 1:1. Or, in the hand of God; he shall so manage thine honourable estate, that thou shalt be a crown, a credit, and honour to him; and so the word crown may be used for any kind of ornament, or matter of honour. Or, preserved and defended by Gods hand; a phrase that expresseth it to be out of all danger, as to put a mans life in his hands is to expose it to dangers, Jdg 12:3; 1Sa 19:5; 28:21.
A royal diadem; the same thing with the former for substance. Or, the royal priesthood, whereof the apostle speaks, 1Pe 2:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. (Zec9:16)
in . . . hand of . . .LordAs a crown is worn on the head, not “in thehand,” hand must here be figurative for “under theLord’s protection” (compare De33:3). “All His saints are in thy hand.” His people arein His hand at the same time that they are “a crown ofglory” to Him (Rev 6:2;Rev 19:12); reciprocally, Heis “a crown of glory and a diadem of beauty” to them (Isa28:5; compare Mal 3:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thou shalt also be a crown of glory in the hand of the Lord,…. The church and her members are glorious in themselves, through the righteousness of Christ put upon them; through the grace of Christ wrought in them; and through the honour they are raised unto, being made kings and priests unto God, all which will be more manifest in the latter day: and they are a glory to the Lord; there is a glory arises to him from their election, redemption, sanctification, and glorification, and from the ascriptions of glory made unto him; and they are regarded by him as a crown is by a prince; as a crown of massy gold, stuck with jewels, is rich and valuable, so are they in the eyes of Christ; they are dear and precious to him; high in his esteem; which he will not suffer to be trampled upon, or to be taken away from him, no more than a prince will suffer his crown to be so used or lost: and these are “in” his “hand” as such, which he holds in his hand, and looks at with pleasure and delight, and which he preserves and keeps safe and secure: or, “by the hand of the Lord” f; and then the sense is, that the church and its members should become so glorious, through his hand communicating grace and glory to them, through the operations of his hand, and the wonderful effects of his power on them:
and a royal diadem in the hand of thy God; the same thing expressed in different words, for the further confirmation and illustration of it.
f “per manum Jovae”, Gataker.
Fuente: John Gill’s Exposition of the Entire Bible
3. And thou shalt be a crown of glory. Isaiah proceeds with the same subject, and we need not wonder at this; for no man, by judging from the flesh, could have formed such vast conceptions and expectations. Besides, he intended to fix the hearts of believers on the kingdom of Christ, which it was the more necessary to adorn and magnify by these illustrious titles, because hitherto it was not only obscure but at a great distance. It was needful to provide against a twofold danger, that the Jews, when they saw that they were still at a very great distance from their former honor, might not, on the one hand, despise the grace of God, or, on the other hand, rest satisfied with the mere beginnings, and thus, by disregarding Christ, devote their whole attention to earthly advantages. The Prophet therefore reminds them, that the return to their native country was but the forerunner of that exalted rank which was to be expected at the manifestation of Christ.
So far as relates to the former clause, exiles and slaves could perceive nothing but ground for despair, when they beheld the outward condition of things, since, after having returned and been restored to their country, they made very little progress in building the temple. Accordingly, he bids them look to God, that they may expect from him the glory which is concealed from the eyes of flesh, and, knowing that they are dear and precious in his sight, may be fully satisfied with this, till he adorn them more bountifully by the hand of Christ.
And the diadem of the kingdom. He calls the Church God’s crown, because God wishes that his glory should shine in us; and in this it is proper that we should behold and admire the inconceivable goodness of God, since, notwithstanding that we are by nature filthy and corrupted, and more abominable than the mire of the streets, yet he adorns us in such a manner that he wishes us to be “the diadem of his kingdom.” Let us therefore be aroused by this goodness of God to the desire of leading a holy life, that his image may more and more be formed anew in us.
Fuente: Calvin’s Complete Commentary
THE CHURCH A CROWN OF GLORY
Isa. 62:3. Thou shalt also be a crown of glory, &c.
A very interesting promise made to the Church of God. God will not rest until Zion is as perfect as His hand can make her. Notice three things:
I. The Church of God is highly prized. She is dearer to Him than all created beings. What makes her precious in His sight? No finite being can tell. Why He prized her before He visited her, is known only to Himself. Infinite wisdom can do nothing without reason: He says that He loved her, and in this truth we rest. She has no worth in herself, and is rendered precious by free, unmerited, unchangeable love.
II. As she is so prized, she is eminently honoured. Having paid such a price for her (1Jn. 4:10), He will beautify her by all that infinite wisdom, love, and power can do.
III. As she is so precious and 30 highly honoured, she shall be safely preserved. Secure in His hands. Can any overcome Omnipotence? Then may they snatch the crown out of the hands of Jehovah (Joh. 10:28-29). Attempts are indeed made to destroy her. Satan tries to do so,
1. By error.
2. By persecution.
3. By snares and temptations. But she is safe (Mat. 16:18. See pp. 357, 558; H.E.I., 12461251, 2449).William Howels: Sermons, vol. i. pp. 235241.
Isa. 62:3. I. The estimate God puts upon His people. II. The honour He confers, upon them. III. The care He exercises over them (p. 341).
Isa. 62:4. I. Zions reproach. II. Exaltation. III. The occasion of the change.
Isa. 62:5. I. The joy of Israel at their return. II. The joy of God over them (Isa. 65:19).
I. The rapid increase of Zion (see pp. 348, 546). II. The joy it occasions (see p. 546). On earth. In heaven.J. Lyth, D.D.
Isa. 62:6-7. The text is the Divine summons to prayer Tor the prosperity of the Church. It points out
I. The persons by whom it should be presented.
1. The ministers of the Gospel.
2. The members of the Church. II. The blessings for which it should be presented. Pray
1. That the Church may be built on sure foundations.
2. That it may be distinguished by spiritual characteristics.
3. That it may be extended. III. The manner in which it should be presented.
1. It must be sincere.
2. Believing.
3. Persevering. Qualify yourselves to be the Lords remembrancers, in the retirement of the closet, and in the assembly of the brethren.J. Rawlinson.
Isa. 62:6-7. I. There is always need of watchmen. II. God has never left the Church without watchmen. III. Christs call is to all the members of His Church. How are you responding to the call?The Homiletical Library, vol. ii. p. 275.
Isa. 62:8-9. Gods oath. I. The matter of it.
1. The protection.
2. The happiness of His people. II. The certainty and solemnity of it. He has sworn. Who is true. By His right handhas power to effect it (see on Isa. 1:2-3; Isa. 59:1).J. Lyth, D.D.
Isa. 62:10-12. I. The preparation. II. The proclamation. III. The felicitous result.Dr. Lyth.
Isa. 62:10. The work of Gods people. I. Gates to enter. Of righteousness. II. A way to prepare (Isa. 57:14). III. Stones of stumbling to be removed (Isa. 57:14). IV. A standard to uplift (vol. i. p. 219).J. Lyth, D.D.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(3) A crown of glory . . .The crown as distinctively kingly; the diadem implies a tiara, like the mitre of the High Priest (Exo. 28:4; Zec. 3:5). The two hands are expressed by different words in the Hebrew, the second having the sense of the open palm of the hand. The new crown, i.e., the new glory accruing to Jehovah from the restoration of Jerusalem, is not worn on the head (thought of, we may believe, as already crowned from eternity), but held forth in the hand for the gaze of the adoring nations.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 62:3. Thou shalt also be a crown of glory The meaning of this metaphorical expression is, that God would hold fast in his hand, and in the very palm of it, his church, as a thing extremely dear and precious to him. The last clause should be rendered, And a royal diadem in the palm of thy God.
Fuente: Commentary on the Holy Bible by Thomas Coke
The Church is her Lord’s glory: so the Apostle was commissioned to inform the Church, 2Co 8:23 . And when John saw the Lord Jesus in a vision, he beheld on his head many crowns, Rev 19:12 . Reader? It is Christ’s coronation day, when any poor sinner is brought to ascribe the sole glory of his redemption to the Lord Jesus Christ, Jesus hath then another crown.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 62:3 Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
Ver. 3. And thou shalt be a crown of glory in the hand of the Lord. ] Or, A glorious crown by the hand, the good hand, of the Lord upon thee. The saints are God’s glory.; Isa 46:13 the house of his glory; Isa 60:7 a crown of glory and a royal diadem here: the throne of glory; Jer 14:21 the ornament of God; Eze 7:20 the beauty of his ornament, and that also set in majesty ( ib. ) Oh learn and labour to live up to such high preferment.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Isaiah
MAN’S CROWN AND GOD’S
Isa 28:5
Connection of first prophecy-destruction of Samaria. Its situation, crowning the hill with its walls and towers, its fertile ‘fat valley,’ the flagrant immorality and drunkenness of its inhabitants, and its final ruin, are all presented in the highly imaginative picture of its fall as being like the trampling under foot of a garland on a reveller’s head, the roses of which fade and droop amid the fumes of the banqueting hall, and are then flung out on the highway. The contrast presented is very striking and beautiful. When all that gross and tumultuous beauty has faded and died, then God Himself will be a crown of beauty to His people.
The second text comes into remarkable line with this. The verbal resemblance is not quite so strong in the original. The words for diadem and crown are not the same; the word rendered glory in the second text is rendered beauty in the first, but the two texts are entirely one in meaning. The same metaphor, then, is used with reference to what God is to the Church and what the Church is to God. He is its crown, it is His.
I. The Possession of God is the Coronation of Man.
b Crowns were worn by kings. They who serve God are thereby invested with rule over selves, over circumstances, over all externals. He alone gives completeness to self-control.
c Crowns were worn by priests. The highest honour and dignity of man’s nature is thereby reached. To have God is like a beam of sunshine on a garden, which brings out the colours of all the flowers; contrast with the same garden in the grey monotony of a cloudy twilight.
II. The Coronation of Man in God is the Coronation of God in Man.
The true glory of God is in the communication of Himself. What a wonderful light that throws on divine character! It is equivalent to ‘God is Love.’
He who is glorified by God glorifies God, as showing the most wonderful working of His power in making such a man out of such material, by an alchemy that can convert base metal into fine gold; as showing the most wonderful condescension of His love in taking to His heart man, into whose flesh the rotting leprosy of sin has eaten.
Such a man will glorify God by becoming a conscious herald of His praise. He who has God in his heart will magnify Him by lip and life. Redeemed men are ‘secretaries of His praise’ to men, and ‘to principalities and powers in heavenly places is made known by the Church the manifold wisdom of God.’
He who thus glorifies God is held in God’s hand.
‘None shall pluck them out of My Father’s hand.’
All this will be perfected in heaven. Redeemed men lead the universal chorus that thunders forth ‘glory to Him that sitteth on the throne.’
‘He shall come to be glorified in His saints.’
‘Glorify Thy Son, that Thy Son also may glorify Thee.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
crown = bridal crown. Hebrew. ‘atarah, as in Isa 28:5. 2Sa 12:30. Son 3:11.
glory = beauty.
God. Hebrew. Elohim. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Zec 9:16, Luk 2:14, 1Th 2:19
Reciprocal: Gen 24:47 – I put Job 29:14 – a diadem Job 31:36 – a crown Psa 45:17 – therefore Isa 28:5 – shall the Isa 53:10 – the pleasure Jer 30:19 – I will Jer 33:9 – a name Eze 16:7 – excellent ornaments Hos 2:19 – And I will Mal 3:17 – jewels Eph 5:27 – glorious Rev 12:1 – crown Rev 19:12 – on his
Fuente: The Treasury of Scripture Knowledge
Isa 62:3. Thou shalt be a crown of glory Or, a beautiful crown, as Bishop Lowth renders . The expression is meant to set forth the dignity of her state. In the hand of the Lord Preserved and defended by Gods hand. And a royal diadem The same thing with the former for substance. Or the royal priesthood, whereof the apostle speaks, 1Pe 2:9. In the hand of thy God Or palm, or grasp, as ought rather to be rendered. The meaning is, that the Christian Church should become glorious in the hand of the Lord, that is, under his protection and blessing, and that God would hold it fast in his hand, figuratively speaking, and in the very palm of it, as what was extremely dear and precious in his sight, so that none should take it from him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
62:3 Thou shalt also be a {d} crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
(d) He will value you as dear and precious as a king does his crown.
Fuente: Geneva Bible Notes
The Lord would make Jerusalem as a beautiful crown-fit for a king-that He would hold securely, safe in His hand.