And thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.

“In the hand of the Lord. In some countries people wear crowns on their hands., here, of the hand. But it is, in fact, not necessary to join ביד with עטרת; we may join it with והיית and explain the phrase thus: Thou shalt be a crown of glory in the hand of the Lord—that is, well protected and guarded by the Lord. Comp. Kimchi ad locum.”

“For Sion's sake. Here he promises the people the honor of glory: and first the prophet's petition is set down; second, the Lord's promise: "the Lord has sworn." Concerning the first, two things: first he himself petitions; second he induces others to petition likewise, "you who remind." Concerning the first, again two things. First he himself petitions for this: the rising of the savior. "For Sion's sake," namely for her usefulness, or love, "I will not be silent" — from prayers before God; "the savior" — Cyrus; "as brightness" — in the glory of the kingdom. Mystically, "I will not be silent" — from the preaching of Christ, on account of contradiction; "Sion" — of the king; "Jerusalem" — of the priests; "the savior" — Christ. Dan. 10: his face was like an appearance. Second, he shows the fruit of the coming. First, as to the glory of the city, promising that same glory in three respects. In the dignity of a king: "and they shall see," admiring and venerating, "the just one" — Christ or Cyrus. Ps. 97: "all the ends of the earth have seen the salvation of our God." In the newness of the name: "and it shall be called," after the custom of the ancients, who imposed new names from new events. And this name he will express afterward. Mystically, the Church, which before was the synagogue. Apoc. 2: "I will give him a stone." In the defense of divine protection: "you shall be a crown of glory," because "your God will glory in you," as a king glories in the crown of the kingdom in his hand, that is, in his protection. Wis. 5: "receiving a kingdom of beauty." Mystically, the Church is as it were the crown of God; the Son is crowned by the Father. And he excludes disgrace, in which likewise he expresses the new name: "you shall not be called." Ez. 36: "because they say of you, etc." Second, as to the joy of the inhabitants: as to children, "the young man shall dwell"; as to men of full age, "and they shall dwell"; and as to the married, "and he shall rejoice." Jer. 33: "there shall yet be heard in the place, etc." Mystically, the young man with the virgin, chastely, as Mary with Joseph; the bridegroom — Christ; the bride — the Church. Third, as to the diligent guarding of the buildings, which is expressed in 2 Esdras 4: "with one hand they built, and with the other they fought." "Upon the walls I will not be silent": he speaks according to the likeness of watchmen who guard a city; or by metaphor he designates the diligence of princes, who governed the people, or of preachers in the Church. Apoc. 4: "they had no rest, crying out: holy, holy." "You who remind." Here he induces others to a similar petition. "Do not be silent" — from prayer to him, to God. 1 Thess. 5: "rejoice always, pray without ceasing." "The Lord has sworn." Here the Lord promises to fulfill the petition: and first, as to the driving off of enemies, "if I shall give" — supply: do not believe me. Prov. 28: "who works the land, and does not eat the fruit from it." Second, as to the liberation of the captives. As to the preparation of the way: "pass through" — you messengers of Cyrus and Darius; "the stones" — the obstacles. Jer. 50: "take away the stones from the way." Or: you, guardians of the walls, the preachers. As to the granting of joy: "lift up a sign" — the edict of Cyrus that all should return, or the sign of the cross. Above, ch. 11: "he shall lift up a sign for the nations." And as to the recompense of justice: "say to the daughter" — to the people of the Jews; "the savior" — God or Cyrus; "the reward" — that good things be rendered to you, and evil to the enemies. Mystically, of the coming of Christ to judgment. Above, ch. 40, the same. Third, there, "and they shall call," he sets down the honor of the liberated, who were held in great fame of holiness on account of the benefits bestowed on them. Above, ch. 1: "after this you shall be called." Mystically, of the Church and the Christian people. Note, on that word, "for Sion's sake I will not be silent," that the saints are not silent: first, on account of enkindled desire. Jer. 20: "and the word of the Lord became in my heart as a burning fire." Second, on account of evident truth. Acts 4: "for we cannot... the things which we have seen." Third, on account of an enjoined office. 1 Cor. 9: "necessity lies upon me; for woe is to me if I do not preach the gospel." Fourth, on account of the reward awaited. Galatians, last chapter: "for let us not fail in doing good; for in due time we shall reap, if we do not fail." Likewise, on that word, "until he come forth as brightness," that Christ shines: first, as the image of the Father. Heb. 1: "since he is the brightness of glory, and the figure of his substance." Second, by the light of the saints. Ps. 109: "in the brightness of the saints, before the daystar I begot you." Third, by the fullness of glory. Matt. 17: "his face shone as the sun." Fourth, by the rightness of doctrine. Above, ch. 60: "the nations shall walk in your light, and kings in the brightness of your rising."”

“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 Deu 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 (Rev 6:2; Rev 19:12); reciprocally, He is "a crown of glory and a diadem of beauty" to them (Isa 28:5; compare Mal 3:17).”