3 You shall also be a crown of beauty in the hand of Yahweh, and a royal diadem in the hand of your God.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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.
Thou shalt also be a crown of glory - On the application of the word 'crown' to a place, see the notes at Isaiah 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" (צניף tsânı̂yph from צנף tsânaph) 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.
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.
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.
(Zac 9:16)
in . . . hand of . . . Lord--As a crown is worn on the head, not "in the hand," hand must here be figurative for "under the Lord's protection" (compare Deuteronomy 33:3). "All His saints are in thy hand." His people are in His hand at the same time that they are "a crown of glory" to Him (Revelation 6:2; Revelation 19:12); reciprocally, He is "a crown of glory and a diadem of beauty" to them (Isaiah 28:5; compare Malachi 3:17).
Crown of glory - An expression to set forth the dignity of her state. In the hand - Preserved and defended by God's hand. Royal diadem - The same thing with the former for substance. Or, the royal priesthood, whereof the apostle speaks, 1-Peter 2:9.
*More commentary available at chapter level.