Isaiah 62:1

Translation
King James Version
¶ For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.
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KJV (with Strong's)
For Zion's H6726 sake will I not hold my peace H2814, and for Jerusalem's H3389 sake I will not rest H8252, until the righteousness H6664 thereof go forth H3318 as brightness H5051, and the salvation H3444 thereof as a lamp H3940 that burneth H1197.
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Complete Jewish Bible
For Tziyon's sake I will not be silent, for Yerushalayim's sake I will not rest, until her vindication shines out brightly and her salvation like a blazing torch.
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Berean Standard Bible
For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not keep still, until her righteousness shines like a bright light, her salvation like a blazing torch.
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American Standard Version
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness go forth as brightness, and her salvation as a lamp that burneth.
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World English Bible Messianic
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness go out as brightness, and her salvation as a lamp that burns.
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Geneva Bible (1599)
For Zions sake I will not holde my tongue, and for Ierusalems sake I wil not rest, vntil the righteousnes thereof breake foorth as the light, and saluation thereof as a burning lampe.
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Young's Literal Translation
For Zion's sake I am not silent, And for Jerusalem's sake I do not rest, Till her righteousness go out as brightness, And her salvation, as a torch that burneth.
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See also
Isaiah 62:6Isaiah 62:7Proverbs 4:18Isaiah 32:15Isaiah 32:17Psalms 102:13Psalms 102:16
In the KJVVerse 18,856 of 31,102

Study This Verse

SUMMARY

Isaiah 62:1 is a profound divine declaration of God's unwavering and active commitment to the complete restoration and glorification of Zion and Jerusalem. It expresses the Lord's resolute refusal to remain silent or inactive until the city's inherent righteousness and God-given vindication shine forth with brilliant clarity, and its salvation radiates like a continuously burning lamp. This verse encapsulates a powerful and deeply personal divine pledge, ensuring the full vindication, visible splendor, and enduring prosperity of God's chosen people and their sacred city.

CONTEXT

  • Literary Context: This powerful verse is strategically placed within the "Book of Consolation" (Isaiah 40-66), specifically within a climactic section (Isaiah 60-62) that vividly portrays the future glory and comprehensive restoration awaiting Jerusalem and Israel. Following prophecies of judgment, exile, and a period of profound desolation, Isaiah 62 marks a pivotal shift, intensifying the focus on Jerusalem's impending, miraculous transformation. Chapters 60 and 61 meticulously set the stage by describing the city's future as a beacon of light for the nations and the anointing of a messenger to bring good news to the afflicted. Isaiah 62:1 functions as a divine oath, a deeply personal commitment from God Himself (or the prophet speaking with divine authority) that this glorious future will indeed come to pass. It powerfully reinforces and culminates the themes introduced in Isaiah 60 and Isaiah 61. The subsequent verses in chapter 62 continue to elaborate on this magnificent restoration, describing Jerusalem as a "crown of beauty" and a "royal diadem" in the hand of the Lord, as seen in Isaiah 62:3.
  • Historical & Cultural Context: While the immediate historical backdrop for this prophecy often points to the post-exilic return, when Jerusalem lay in ruins and its people were disheartened, the prophetic vision transcends this specific situation to encompass a more ultimate, eschatological restoration. The language of "Zion's sake" and "Jerusalem's sake" would have resonated deeply with the Israelites, evoking their profound emotional, spiritual, and national connection to the city of David, the dwelling place of God's presence, and the center of their worship. The experience of the destruction of their beloved capital and temple made the promise of restoration all the more poignant. Culturally, the imagery of light, brightness, and lamps held immense significance, symbolizing divine presence, guidance, prosperity, and glory, standing in stark contrast to the darkness, shame, and desolation of exile. The concept of "righteousness" (Hebrew: tsedeq) was not merely an abstract moral quality but encompassed God's covenant faithfulness, His justice in vindicating His people, and the resulting state of right relationship and communal well-being.
  • Key Themes: The most prominent theme is Divine Commitment and Unwavering Persistence. The emphatic, double negative declaration—"I will not hold my peace," "I will not rest"—underscores God's active, relentless, and unwavering pursuit of His redemptive plan for His people and their beloved city. This is a profound divine pledge, signifying that God will not cease His work until His promises are fully realized and visibly manifest. Another crucial theme is Restoration and Vindication. The verse highlights Zion's dramatic transformation from a state of desolation and shame to one where its "righteousness" and "salvation" are not merely internal states but visibly and undeniably manifest. This "righteousness" refers both to the moral uprightness that will characterize the restored city and, more profoundly, to God's sovereign act of setting things right, His faithful vindication of His chosen city before all nations. The theme of Visibility and Radiant Glory is paramount, powerfully conveyed through the vivid imagery of "brightness" and "a lamp that burneth." This signifies that Jerusalem's restored state will be undeniable, radiant, and enduring, shining forth as an irrefutable testament to God's magnificent work, echoing the prophetic call for Jerusalem to "Arise, shine, for your light has come" in Isaiah 60:1. These themes collectively speak to a future where God's covenant promises are fully realized, bringing both profound internal transformation and a glorious external display of His majesty.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • peace (Hebrew, châshâh', H2814): A primitive root meaning "to hush or keep quiet; hold peace, keep silence, be silent, (be) still." In this context, the emphatic negative "will I not hold my peace" signifies a resolute refusal on God's part to be silent, inactive, or indifferent. It conveys an active, vocal, and persistent divine intercession, advocacy, and declaration on behalf of Zion. This indicates that God's commitment is not a passive waiting but an engaged, dynamic, and continuous pursuit of His redemptive purposes until they are fully accomplished.
  • rest (Hebrew, shâqaṭ', H8252): A primitive root meaning "to repose (usually figurative); appease, idleness, (at, be at, be in, give) quiet(-ness), (be at, be in, give, have, take) rest, settle, be still." Coupled with the preceding declaration, "I will not rest" intensifies the divine resolve and persistence. It means God will not cease His efforts, will not settle into inactivity, and will not find quietude or cessation from His work until His redemptive plan for Jerusalem is complete, fully realized, and visibly manifest to the world. It speaks to an unyielding divine zeal.
  • righteousness (Hebrew, tsedeq', H6664): Meaning "the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity; [idiom] even, ([idiom] that which is altogether) just(-ice), (un-)right(-eous) (cause, -ly, -ness)." Here, "righteousness" transcends mere moral uprightness. It encompasses God's covenant faithfulness, His justice in vindicating His people, His acts of setting things right, and the resulting state of right relationship, peace, and prosperity that will characterize Zion. When this "righteousness" goes forth as brightness, it implies a public, undeniable, and radiant display of God's just and faithful dealings with His city, making its vindicated and right standing evident to all.

Verse Breakdown

  • "For Zion's sake will I not hold my peace,": This opening clause powerfully establishes the divine motivation and the central object of God's intense, unwavering focus: Zion, a deeply symbolic name for Jerusalem and, by extension, God's chosen people. The phrase "will I not hold my peace" is a potent negative oath, signifying God's active and vocal advocacy. It declares that the Lord will not remain silent; He will continually speak, intercede, and act on behalf of His beloved city, demonstrating an unwavering, passionate commitment to its welfare, restoration, and ultimate glorification.
  • "and for Jerusalem's sake I will not rest,": This parallel clause serves to reinforce and intensify the declaration of the first, emphasizing the profound depth of God's resolve and persistence. "Jerusalem" here refers to the literal, geographical city, providing a concrete and tangible anchor to the prophecy. The declaration "I will not rest" signifies that God will not cease His tireless efforts, will not become inactive, and will not find repose or cessation from His work until His divine purposes for the city are fully accomplished and visibly realized. It speaks to a relentless, unceasing, and divinely zealous activity.
  • "until the righteousness thereof go forth as brightness,": This crucial clause specifies the condition for God's cessation of activity: the visible, undeniable manifestation of Jerusalem's "righteousness." This righteousness, understood as both God's vindicating act and the resulting transformed character of the city, will "go forth" (be revealed, emerge, shine out) with the radiant intensity of "brightness" (Hebrew: nôgahh, meaning brilliancy, clear shining, or effulgence). It implies a public, undeniable, and glorious display of God's just and faithful dealings with His city, making its vindicated and right standing evident to all the world.
  • "and the salvation thereof as a lamp [that] burneth.": This final clause beautifully parallels the preceding one, further describing the visible and enduring manifestation of Jerusalem's "salvation" (Hebrew: yᵉshûwʻâh, meaning deliverance, help, victory, or welfare). This salvation will shine forth not merely as a fleeting gleam but like a "lamp" (Hebrew: lappîyd, a torch or flambeau) that "burneth" (Hebrew: bâʻar, to kindle, consume, or burn). The imagery of a continuously burning lamp suggests not only brilliant visibility but also enduring presence, warmth, guidance, and a constant, unquenchable source of light, signifying that Jerusalem's deliverance and prosperity will be a permanent, undeniable, and glorious reality for all to witness.

Literary Devices

Isaiah 62:1 is masterfully crafted with several potent literary devices that amplify its message. Parallelism, a foundational element of Hebrew poetry, is prominently featured in the symmetrical structure of "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest." This synonymous parallelism, where the second line reiterates and intensifies the first with slight variation, underscores the divine oath and God's unwavering commitment. The verse also employs powerful Simile, comparing "the righteousness thereof" to "brightness" and "the salvation thereof" to "a lamp that burneth." These comparisons use vivid, tangible imagery of light and radiance to convey the undeniable, glorious, and enduring nature of the spiritual realities being described, making them accessible and impactful. Furthermore, the passage utilizes Anthropomorphism and Personification by attributing human actions and emotions—not holding peace, not resting—to God. This emphasizes His active, personal, and passionate involvement, His zealous resolve, and His relentless pursuit concerning Jerusalem's destiny, making the divine commitment relatable and profoundly reassuring. The cumulative effect of these devices is one of profound divine determination and a promise of glorious, visible, and enduring transformation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 62:1 articulates with profound clarity God's covenant faithfulness and His unyielding, passionate commitment to His people and their destiny. It reveals a God who is neither passive nor indifferent to the plight of His chosen city, but rather one who actively and persistently works until His redemptive purposes are fully realized and publicly displayed. This divine resolve is deeply rooted in His immutable character as a righteous and saving God, whose justice and deliverance are not meant to be hidden but openly displayed before the nations. The verse points to a future where God's vindication of His people will be so clear, brilliant, and undeniable that it will serve as a radiant beacon, drawing the attention and awe of all peoples. This enduring promise of restoration and visible glory for Zion finds powerful echoes throughout the broader scriptural narrative, affirming the constancy and certainty of God's redemptive plan across all generations and dispensations.

REFLECTION AND APPLICATION

Isaiah 62:1 offers profound encouragement and a compelling call to active, persistent hope for believers in every age. It serves as a powerful reminder that God is not a distant or detached deity but an intimately involved, passionately committed Father who tirelessly pursues the fulfillment of His promises, even when present circumstances seem bleak, His timing inscrutable, or the challenges insurmountable. For individuals, this verse fosters a deep trust in God's persistent grace, His unwavering commitment to our sanctification, and His ultimate plan for our redemption. For the Church, often understood as the spiritual Zion, this verse signifies God's unwavering commitment to His redeemed community and His ultimate plan for a people who will shine forth His righteousness and salvation to a watching world. It profoundly encourages us to persevere in faith, prayer, and mission, knowing that God Himself is tirelessly working to bring His kingdom to its full and glorious manifestation. Our fervent prayers for revival, for justice, for the transformation of society, and for the global spread of the Gospel are not in vain, for they are aligned with God's own unceasing, "restless" work. We are thus called to participate in His divine restlessness, never giving up on the hope of His transformative power.

Questions for Reflection

  • How does God's declared "restlessness" for Zion's sake challenge my own patience or impatience in waiting for His promises to unfold in my life or in the world?
  • In what tangible ways can my life, or the collective life of my faith community, "go forth as brightness" and "as a lamp that burneth" to visibly display God's righteousness and salvation to those around us?
  • What specific areas in my personal life, in my community, or in the broader world am I called to pray for with the same persistent, unyielding spirit that God Himself demonstrates for Zion?

FAQ

What is the profound significance of God saying "I will not hold my peace" and "I will not rest" in this verse?

Answer: These phrases are powerful anthropomorphic expressions that convey God's absolute, unwavering, and zealous commitment to His covenant promises concerning Zion/Jerusalem. "I will not hold my peace" (Hebrew: châshâh) signifies that God will not be silent; He will continually speak, intercede, advocate, and declare His purposes for Zion. It implies a continuous, active divine voice and presence. "I will not rest" (Hebrew: shâqaṭ) means He will not cease His activity, will not be inactive, and will not find repose or cessation from His work until His redemptive plan for Jerusalem is fully complete and visibly manifest. Together, these declarations emphasize His relentless, active, and deeply personal pursuit of His covenant promises, demonstrating a divine resolve that absolutely ensures the ultimate fulfillment of His glorious plan. This divine restlessness is a profound testament to His faithfulness, His boundless love for His people, and His determination that His word will not return to Him empty but will accomplish the purpose for which He sent it (as powerfully affirmed in Isaiah 55:11).

CHRIST-CENTERED FULFILLMENT

Isaiah 62:1 finds its ultimate, most glorious, and expansive fulfillment in the person and redemptive work of Jesus Christ, leading to the establishment of the New Jerusalem, which is the Church. While initially directed to literal Zion, the prophecy's spiritual essence points directly to the righteousness and salvation that emanate supremely from Christ. Jesus is the very embodiment of God's righteousness, and through His perfect life and atoning death, He becomes our righteousness, imputing His perfect standing to all who believe, as profoundly declared in 2 Corinthians 5:21. His finished work on the cross and His ongoing intercession are the supreme demonstration of God's "not resting" until salvation is fully secured for His people. The "brightness" and "burning lamp" imagery powerfully foreshadow the radiant light of the Gospel shining forth through Christ, who unequivocally declared Himself to be the light of the world. The salvation that "goes forth" is the comprehensive, eternal salvation offered exclusively through Him, extending far beyond ethnic Israel to encompass all who believe, forming a spiritual Zion—the global Church—which is called to be a city on a hill whose transformative light cannot be hidden. Ultimately, the complete and final fulfillment of Isaiah 62:1 is realized in the glorious vision of the New Jerusalem, where God's own glory is the city's light, and the Lamb is its eternal lamp (Revelation 21:23), perfectly embodying the radiant righteousness and everlasting salvation promised in this profound Old Testament prophecy.

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Commentary on Isaiah 62 verses 1–5

The prophet here tells us,

I. What he will do for the church. A prophet, as he is a seer, so he is a spokesman. This prophet resolves to perform that office faithfully, Isa 62:1. He will not hold his peace; he will not rest; he will mind his business, will take pains, and never desire to take his ease; and herein he was a type of Christ, who was indefatigable in executing the office of a prophet and made it his meat and drink till he had finished his work. Observe here, 1. What the prophet's resolution is: He will not hold his peace. He will continue instant in preaching, will not only faithfully deliver, but frequently repeat, the messages he has received from the Lord. If people receive not the precepts and promises at first, he will inculcate them and give them line upon line. And he will continue instant in prayer; he will never hold his peace at the throne of grace till he has prevailed with God for the mercies promised; he will give himself to prayer and to the ministry of the word, as Christ's ministers must (Act 6:4), who must labour frequently in both and never be weary of this well-doing. The business of ministers is to speak from God to his people and to God for his people; and in neither of these must they be silent. 2. What is the principle of this resolution - for Zion's sake, and for Jerusalem's, not for the sake of any private interest of his own, but for the church's sake, because he has an affection and concern for Zion, and it lies near his heart. Whatever becomes of his own house and family, he desires to see the good of Jerusalem and resolves to seek it all the days of his life, Psa 122:8, Psa 122:9; Psa 118:5. It is God's Zion and his Jerusalem, and it is therefore dear to him, because it is so to God and because God's glory is interested in its prosperity. 3. How long he resolves to continue this importunity - till the promise of the church's righteousness and salvation, given in the foregoing chapter, be accomplished. Isaiah will not himself live to see the release of the captives out of Babylon, much less the bringing in of the gospel, in which grace reigns through righteousness unto life and salvation; yet he will not hold his peace till these be accomplished, even the utmost of them, because his prophecies will continue speaking of these things, and there shall in every age be a remnant that shall continue to pray for them, as successors to him, till the promises be performed, and so the prayers answered that were grounded upon them. Then the church's righteousness and salvation will go forth as brightness, and as a lamp that burns, so plainly that it will carry its own evidence along with it. It will bring honour and comfort to the church, which will hereupon both look pleasant and appear illustrious; and it will bring instruction and direction to the world, a light not only to the eyes but to the feet, and to the paths of those who before sat in darkness and in the shadow of death.

II. What God will do for the church. The prophet can but pray and preach, but God will confirm the word and answer the prayers. 1. The church shall be greatly admired. When that righteousness which is her salvation, her praise, and her glory, shall be brought forth, the Gentiles shall see it. The tidings of it shall be carried to the Gentiles, and a tender of it made to them; they may so see this righteousness as to share in it if it be not their own fault. "Even kings shall see and be in love with the glory of thy righteousness" (Isa 62:2), shall overlook the glory of their own courts and kingdoms, and look at, and look after, the spiritual glory of the church as that which excels. 2. She shall be truly admirable. Great names make men considerable in the world, and great respect is paid them thereupon; now it is agreed that honor est in honorante - honour derives its value from the dignity of him who confers it. God is the fountain of honour and from him the church's honour comes: "Thou shalt be called by a new name, a pleasant name, such as thou wast never called by before, no, not in the day of thy greatest prosperity, and the reverse of that which thou wast called by in the day of thy affliction; thou shalt have a new character, be advanced to a new dignity, and those about thee shall have new thoughts of thee." This seems to be alluded to in that promise (Rev 2:17) of the white stone and in the stone a new name, and that (Rev 3:12) of the name of the city of my God and my new name. It is a name which the mouth of the Lord shall name, who, we are sure, miscalls nothing, and who will oblige others to call her by the name he has given her; for his judgment is according to truth and all shall concur with it sooner or later. Two names God shall give her: - (1.) He shall call her his crown (Isa 62:3): Thou shalt be a crown of glory in the hand of the Lord, not on his head (as adding any real honour or power to him, as crowns do to those that are crowned with them), but in his hand. He is pleased to account them, and show them forth, as a glory and beauty to him. When he took them to be his people it was that they might be unto him for a name, and for a praise, and for a glory (Jer 13:11): "Thou shalt be a crown of glory and a royal diadem, through the hand, the good hand, of thy God upon thee; he shall make thee so, for he shall be to thee a crown of glory, Isa 28:5. Thou shalt be so in his hand, that is, under his protection; he that shall put glory upon thee shall create a defence upon all that glory, so that the flowers of thy crown shall never wither nor shall its jewels be lost." (2.) He shall call her his spouse, Isa 62:4, Isa 62:5. This is a yet greater honour, especially considering what a forlorn condition she had been in. [1.] Her case had been very melancholy. She was called forsaken and her land desolate during the captivity, like a woman reproachfully divorced or left a disconsolate widow. Such as the state of religion in the world before the preaching of the gospel - it was in a manner forsaken and desolate, a thing that no man looked after nor had any real concern for. [2.] It should now be very pleasant, for God would return in mercy to her. Instead of those two names of reproach, she shall be called by two honourable names. First, She shall be called Hephzi-bah, which signifies, My delight is in her; it was the name of Hezekiah's queen, Manasseh's mother (Kg2 21:1), a proper name for a wife, who ought to be her husband's delight, Pro 5:19. And here it is the church's Maker that is her husband: The Lord delights in thee. God by his grace has wrought that in his church which makes her his delight, she being refined, and reformed, and brought home to him; and then by his providence he does that for her which makes it appear that she is his delight and that he delights to do her good. Secondly, She shall be called Beulah, which signifies married, whereas she had been desolate, a condition opposed to that of the married wife, Isa 54:1. "Thy land shall be married, that is, it shall become fruitful again, and be replenished." Though she has long been barren, she shall again be peopled, shall again be made to keep house and to be a joyful mother of children, Psa 113:9. She shall be married, for, 1. Her sons shall heartily espouse the land of their nativity and its interests, which they had for a long time neglected, as despairing ever to have any comfortable enjoyment of it: Thy sons shall marry thee, that is, they shall live with thee and take delight in thee. When they were in Babylon, they seemed to have espoused that land, for they were appointed to settle, and to seek the peace of it, Jer 29:5-7. But now they shall again marry their own land, as a young man marries a virgin that he takes great delight in, is extremely fond of, and is likely to have many children by. It bodes well to a land when its own natives and inhabitants are pleased with it, prefer it before other lands, when its princes marry their country and resolve to take their lot with it. 2. Her God (which is much better) shall betroth her to himself in righteousness, Hos 2:19, Hos 2:20. He will take pleasure in his church: As the bridegroom rejoices over the bride, is pleased with his relation to her and her affection to him, so shall thy God rejoice over thee: he shall rest in his love to thee (Zep 3:17); he shall take pleasure in thee (Psa 147:11), and shall delight to do thee good with his whole heart and his whole soul, Jer 32:41. This is very applicable to the love Christ has for his church and the complacency he takes in it, which appears so brightly in Solomon's Song, and which will be complete in heaven.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Chapter 62, verses 1 and following) For the sake of Zion I will not keep silent, and for the sake of Jerusalem I will not rest, until her righteousness goes forth as brightness, and her salvation as a burning torch. And the nations shall see your righteousness, and all the kings your glory; and you shall be called by a new name that the mouth of the Lord will name. You shall be a crown of glory in the hand of the Lord, and a royal diadem in the hand of your God. (Chapter 70) For the sake of Zion I will not keep silent, and for the sake of Jerusalem I will not rest; until her righteousness goes forth as brightness, and her salvation as a burning torch. And the nations will see your righteousness, and all kings your glory, and you will be called by a new name, which the mouth of the LORD will name. You will be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God. This is what the Lord and Savior said, 'The Spirit of the Lord is upon me, because he has anointed me' (Luke 4:18), until the place where it is written: 'All who see them shall acknowledge, that they are the seed which the Lord has blessed' (Isaiah 61:1). After the promise, the Church responded: Rejoicing, I will rejoice in the Lord, who in the third psalm of the degrees, sung with joy from the perspective of the repentant people, said: I rejoiced at the things that were said to me: We will go into the house of the Lord (Ps. 121:1); now the prophet is introduced as saying: For the sake of Zion, I will not keep silent, and for the sake of Jerusalem, I will not rest. Day and night, he says, I will not close my mouth, and my prayer will never be silent; I will cry out for as long as it takes, and I will join prayers with prayers, until the promised one comes and illuminates the whole world with his splendor. He makes it more clear who this person is that he seeks, whom he desires to come: Until his righteous splendor goes forth, and his savior is kindled like a lamp. Or according to the Septuagint: Until his righteousness goes forth like light, and his salvation is kindled like a lamp. This is what was said in the Gospel: I am the light of the world (John 8:12): when it is kindled in Zion and in Jerusalem, it will not shine only in Judea, but it will be said to her: The light that is in you, is kindled; the one that has come forth from the Father, it begins to burn in your borders, and it will illuminate all nations (Matthew 6). And all kings shall see your famous city, O Jerusalem and Zion: he who was born of your lineage, who was exalted on the cross, drew all people to himself, so that the nations may see his justice, by which he, the Creator of all, showed mercy to the nations; and kings shall see his glory, by which he was glorified on the cross, and he subjected all kingdoms to his authority. Ultimately, Jerusalem and Zion shall no longer be called by their name, but they shall receive a new name which the Lord shall give them, as He said to the Apostle Peter: You are Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it (Matthew 16:18). The word 'Dominicus' is derived from the name 'Dominus', so that it may be called 'Dominicum'. And the people of that land should not be called by the old name 'Israel', but by a new name, that is, 'Christian'. And it will be like a crown of beauty in the hand of the Lord, and like a diadem of the kingdom in the hand of their God, when the crowd of believers crowns it, and the diadem of the empire, which the Martyrs have distinguished by the variety of their gems, will be in the hand of God to crown their son with victories. Wherefore also the apostle Paul was speaking to the Saints: My joy and crown.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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