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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 62:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The new name means the names given to the Christians. For the person baptized into saving baptism is called by another name because he received a total change of condition. But the Jew fought against the new name. For that reason it says in the prophecy of Isaiah, “He put a new name on you.” …A garland is composed from many different flowers, and the diadem of the kingdom denotes the ranks of apostles who led the churches, being Israelites by birth, and whom the new name suited since they were in communion so as to become a people. They are called “will,” those who have done his will, those who are said to love as a young man dwells with a virgin. This does not denote corruption but the blooming of her condition, for in dwelling with the virgin the groom protects her.
This indicates the present-day condition of the churches; day and night the people guard God’s commands; the priests teach about God the whole night, and they praise the Lord and remember him.
For the crown is really all those of Christ who, being set right through him, receive the diadem of the kingdom—those who sustained the struggle because of him, the holy martyrs whom the Father hand-picked to circle the crown for his son along with the royal “diadem” of honor, which is filled with the great number of those who have been saved by him.
(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.
"You will be a crown of beauty in the hand of the Lord and a royal diadem in the hand of your God." Now this compares both each holy soul and the collective church, that is, the company of the saints, to a garland tied together from many flowers or to a royal diadem, shining with Indian jewels and with a variety of beautiful forms. For many are the noble characteristics of the saints, and there is not one type of distinction but many and various … and Christ himself said about his own sheep or the flock of those believing in him, "No one shall snatch them from the hand of the Father."
In the translators the prophet holds forth like one caught up in delight: “For Zion’s sake I will not keep quiet.” For I will cry to God and ask to see the perfecting of what has been said—a time when “righteousness and the salvation of Jerusalem” will enlighten all. For after this a “light to the nations” will be passed on. For the choir of apostles extended the teaching to all the kingdoms, “and the kingdoms were like a jewel in the hand of God,” and so on. This was the blessing of those who fulfilled the promises first of all, that is, the community among the Jews called Jerusalem. Some call these new, for the apostles of the church were the firstfruits. “And I will not stop,” therefore, until God will fulfill his promises to it, the salvation through Christ for all the earth. For God is not of Israel alone but also of the nations. Some think that the words “my righteousness and my salvation” are actually spoken by the mouth of God promising to fulfill all these things.Christ is righteousness and salvation, just as a light in the world, saying, “When I am in the world, I am the light of the world,” which was formerly discordant in godlessness and all shadows. “Righteousness and glory” are terms that once more name Christ. For we are justified in him, and we are enriched with glory from him.
To the newness of life, in place of the synagogue is rendered the name “church” and house and city of God, in which David said, “Glorious things are said of you, city of God.”
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Summary
Isaiah 62:3 is a profound prophetic declaration promising a future of unparalleled honor and splendor for Zion, often understood as the restored Jerusalem and, by extension, the redeemed people of God. It vividly portrays God's beloved as a precious jewel, held securely and prominently in His own hand, signifying divine ownership, protection, and a magnificent display of His transformative grace and glory to the nations.
Context
Literary Context
This verse is nestled within the triumphant "Book of Consolation" (Isaiah 40-66), specifically within a section (chapters 60-62) that paints a glorious vision of Jerusalem's future restoration and vindication after a period of desolation and judgment. The preceding verses in chapter 62 describe God's unwavering commitment to Zion, vowing not to rest until her righteousness shines forth like a beacon and her salvation burns like a lamp. Immediately before verse 3, Zion is promised new names—no longer "Forsaken" or "Desolate," but "Hephzibah" (My delight is in her) and "Beulah" (Married), signaling a profound shift from abandonment to intimate divine relationship and flourishing, as detailed in Isaiah 62:4. This verse continues that theme, declaring the city's elevated status as a direct result of God's active intervention and favor, building upon the promises of light and glory found in Isaiah 60.
Historical & Cultural Context
The prophecy of Isaiah 62:3 speaks to a people who have experienced, or are about to experience, the devastating Babylonian exile, a period of profound national humiliation and loss. In the ancient Near East, crowns and diadems were potent symbols of royalty, power, and prestige, worn by kings, queens, and high officials. To be described as such a prized possession, held "in the hand of the LORD," would have been an incredibly powerful image of restoration and reversal of fortune for a people who had been stripped of their sovereignty and scattered. It evokes a vision of a rebuilt Jerusalem, not merely as a functional city, but as a place of divine beauty and a testament to God's faithfulness, reflecting the splendor of its divine King. This imagery directly counters the shame and dishonor experienced during exile.
Key Themes
The central theme is the Divine Bestowal of Glory and Honor. Zion, once shamed and desolate, is now adorned with the highest symbols of dignity and beauty, not by her own merit but by God's sovereign act. This highlights God's Transformative Power, taking what was desolate and making it glorious, a theme echoed in Isaiah 61:3. The phrase "in the hand of the LORD" emphasizes Divine Possession and Protection, signifying that Zion's exalted status is a gift from God, maintained by His power, and displayed by Him as a testament to His love and faithfulness. It also underscores Royal Status and Vindication, as Zion is elevated to a position of regal dignity, reflecting the kingship of God Himself and her role as His chosen dwelling place among the nations, as seen in the broader vision of Isaiah 60:1-3.
Exposition and Analysis
Key Word Analysis
From a root meaning "to surround," this word denotes a circlet, wreath, or crown. It signifies honor, dignity, royalty, and triumph. In this context, it represents the elevated status and beauty bestowed upon Zion, making her a source of pride and adornment for God Himself, a symbol of divine favor and exaltation.
Meaning "ornament," "beauty," "glory," "honor," or "majesty," this term emphasizes the inherent splendor and magnificent appearance of Zion. It speaks to a bestowed radiance that commands respect and admiration, reflecting God's own glorious nature and His desire to beautify His people, making them a display of His own majesty.
This word refers to a head-dress, turban, or diadem, often associated with royalty or priestly attire (as seen with the high priest's mitre). It signifies authority, distinction, and a consecrated status. Paired with the concept of "royal," it underscores Zion's kingly dignity and unique position as God's treasured possession, set apart for His purposes and displayed as a symbol of His sovereign rule.
Verse Breakdown
"Thou shalt also be a crown of glory in the hand of the LORD"
The pronoun "Thou" refers to Zion, personified as a woman, representing the city of Jerusalem and, by extension, God's people. To be a "crown of glory" signifies that Zion will be an object of immense beauty, honor, and prestige, a radiant adornment. The phrase "in the hand of the LORD" (from H3027, yâd, and H3068, Yᵉhôvâh) is crucial, indicating not only divine ownership and protection but also that God Himself holds Zion up for all to see, displaying her as His prized possession and a testament to His power and faithfulness. The "hand" here implies active power and control.
"and a royal diadem in the hand of thy God"
This clause parallels the first, reinforcing the message with synonymous imagery. A "royal diadem" (from H4410, mᵉlûwkâh, meaning "royal," and H6797, tsânîyph, meaning "head-dress/diadem") further emphasizes Zion's elevated status, dignity, and regal authority, reflecting her unique relationship with the divine King. The repetition of "in the hand of thy God" (from H3709, kaph, the hollow hand/palm, and H430, ʼĕlôhîym, God) underscores the personal and intimate nature of this divine relationship ("thy God"), ensuring that Zion's exalted position is divinely bestowed, securely held with tender care, and perpetually maintained by the sovereign power of God.
Literary Devices
Isaiah 62:3 is rich in Symbolism, using the concrete images of a "crown of glory" and a "royal diadem" to represent abstract qualities of honor, beauty, dignity, and divine favor. These symbols convey Zion's transformed status from desolation to resplendent majesty. The verse also employs striking Parallelism, specifically synonymous parallelism, where the second clause ("and a royal diadem in the hand of thy God") reiterates and intensifies the meaning of the first ("Thou shalt also be a crown of glory in the hand of the LORD"). This repetition through different yet related imagery emphasizes the certainty and multifaceted nature of God's promise. Furthermore, the entire verse functions as a powerful Metaphor, as Zion is not literally a crown or diadem, but is figuratively depicted as such, allowing the prophet to convey the profound value and exalted position God bestows upon His beloved people.
Theological and Thematic Connections
This verse powerfully articulates God's unwavering commitment to His covenant people, revealing His intention to not only restore them but to elevate them to a position of unparalleled glory and honor. It speaks to the divine beautification of the redeemed, where God Himself adorns His chosen with splendor that reflects His own majesty. This transformation is a testament to God's faithfulness and His ultimate plan for His people to be a light to the nations, drawing all creation to acknowledge His sovereignty and grace. The imagery anticipates an eschatological reality where God's people, whether Israel or the Church, will shine forth in His glory, reflecting His own beauty to a watching world.
Reflection and Application
Isaiah 62:3 offers a profound source of hope and identity for believers today. It reminds us that our true worth and beauty are not derived from worldly achievements, fleeting accolades, or external appearances, but from our position as God's cherished possession. Just as Zion was promised future glory, those who are "in Christ" are seen as precious, valued, and adorned by God Himself. We are His handiwork, created anew for good works, and destined for a future glory that far surpasses any earthly understanding. This promise calls us to live with confidence in our divine identity, knowing that we are held securely in the powerful and loving hand of our God, displayed by Him as trophies of His grace. It encourages us to reflect His glory in our lives, living in a way that honors the One who has crowned us with His favor and made us His own, allowing His light to shine through us into a dark world.
Questions for Reflection
FAQ
Who is "Thou" in Isaiah 62:3, and how does this apply to believers today?
In its primary prophetic context, "Thou" refers to Zion, which represents the city of Jerusalem and, by extension, the nation of Israel. The prophecy speaks of God's future restoration and glorification of His chosen people after a period of suffering and exile. For believers today, through the lens of New Testament theology, this promise extends to the Church, which is often understood as the spiritual Israel or the New Jerusalem (Galatians 6:16; Revelation 21:9-10). Just as God delights in and adorns Zion, He delights in and beautifies His Church, making all who are in Christ His precious possession, a "royal priesthood, a holy nation" (1 Peter 2:9).
What is the significance of being "in the hand of the LORD" and "in the hand of thy God"?
The phrase "in the hand of the LORD" (Hebrew: yâd Yᵉhôvâh) and "in the hand of thy God" (Hebrew: kaph ʼĕlôhîym) carries profound significance. The "hand" (yâd) often symbolizes power, authority, and active agency, while "kaph" refers to the hollow or open palm, suggesting tender care and secure holding. Together, these phrases emphasize several key aspects: Divine Ownership: God claims His people as His own treasured possession. Divine Protection: They are safe and secure from harm, held firmly by His omnipotent power, as Jesus assures His followers in John 10:28-29. Divine Display: God actively holds His people up for all to see, showcasing them as a testament to His transformative grace and faithfulness. Their glory is not self-derived but is a reflection of His own glory and the work of His hands.
Does this verse imply that God's people will literally wear crowns or diadems?
While the imagery of crowns and diadems is literal in its cultural context, in Isaiah 62:3, it is primarily symbolic. It does not imply that God's people will literally wear physical crowns in the future. Instead, these powerful symbols convey the spiritual and positional reality of the honor, dignity, and royal status that God bestows upon them. It signifies that they will be seen as precious, beautiful, and highly esteemed in God's eyes and before the world. This is a promise of profound vindication, exaltation, and splendor that transcends any earthly adornment, reflecting the glory of the divine King Himself. This spiritual reality is already true for believers, who are seated with Christ in heavenly places (Ephesians 2:6).
Christ-Centered Fulfillment
Isaiah 62:3 finds its ultimate and most profound fulfillment in Jesus Christ and His Church. While the prophecy initially speaks to the restoration of literal Zion, its spiritual essence points to the new creation inaugurated by Christ. Jesus Himself is the ultimate "crown of glory" and "royal diadem" for God, being the radiance of God's glory and the exact representation of His being (Hebrews 1:3). Through His atoning work, Christ not only redeems a people but also transforms them, making them His glorious Church, "without stain or wrinkle or any other blemish, but holy and blameless" (Ephesians 5:27). The Church, as the Bride of Christ, is adorned by Him, reflecting His beauty and majesty, and is presented as a "crown of rejoicing" for Him (1 Thessalonians 2:19). Thus, the glory promised to Zion is realized in the spiritual splendor of the Church, which is held securely and displayed magnificently "in the hand" of the resurrected Lord, who is Himself "crowned with glory and honor" (Hebrews 2:9-10) and has all authority in heaven and on earth (Matthew 28:18). This vision culminates in the New Jerusalem, the bride prepared for her Husband, shining with the glory of God (Revelation 21:2).