Verse-by-Verse Bible Commentary
Isaiah 62:2

Bridgeway Bible Commentary

Good news for the exiles (61:1-62:12)

God’s Spirit gives the prophet some good news to pass on to the Jews held captive in Babylon. They will be released to return to their land, but their captors will be punished (61:1-2). When they arrive in Jerusalem, they may be overcome with grief because of the ruin and devastation they see around them. But God will encourage and strengthen them so that they can rebuild their beloved city (3-4).
Foreigners will carry out the everyday duties for the Jews and contribute liberally to the national income. This will enable the Jews to concentrate on the more important matters of worshipping and serving God (5-6). God will give blessings to his people that are far beyond anything they have ever expected. In justice he will compensate them for the plundering they have suffered at the hands of their enemies (7-9).
In thanks the prophet praises God in advance for saving Israel and giving it glory, a glory that he likens to the beauty of wedding garments. As surely as seeds sprout and grow, so just as surely will God save Israel and bring praise to himself from people of all nations (10-11).
But at the time of writing, the prophet is still in Babylon and Israel has not yet been saved. The prophet will therefore not cease praying for Israel till it has been restored to its land in glory (62:1-3). The nation will then no longer be like an unfaithful wife living alone and in disgrace. Her husband still loves her and will take her back. As the deserted woman becomes happily married again, so the desolate nation will again rejoice in fellowship with Yahweh (4-5).
In Jerusalem watchmen wait expectantly for the first returning exiles. The prophet urges these watchmen to join him in unceasing prayer that God will soon fulfil his promise and bring his people back, never to be plundered again (6-9). He then commands people to go out and prepare the way for Israel’s release from Babylon and return to Jerusalem. Israel will again be known as the people whom God has redeemed (10-12).

Coffman's Commentaries on the Bible

“For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness shall go forth as brightness, and her salvation as a lamp that burneth. And the nations shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah shall name.”

Terms like salvation, and righteousness, identify the period envisioned as that of the New Covenant in Christ. Some very significant additional information about that `name’ which God promised his people appears in this passage: (1) it shall be a new name; (2) it will be given at a time when the Gentiles have been accepted into the family of God, and when kings have become aware of God’s salvation, and (3) there is a repetition here of the fact that God Himself will give the name. These statements, added to those in Isaiah 56:5, make seven earmarks by which that New Name may be positively and unerringly identified. We shall discuss them in order, beginning with the five from Isaiah 56:5.

THE NEW NAME IS THE NAME “CHRISTIAN”

1.    It was given by God Himself. This means that God assigned it, commanded it, and ordered his children to wear it. Where? In the Holy Scriptures, where all the rest of his commandments are recorded. “Let none of you suffer as a thief, or a murderer, or an evildoer, or as a meddler in other men’s matters”; but if a man suffer as a CHRISTIAN, let him not be ashamed; but let him glorify God in this name (1 Peter 4:15-16). To be perfectly candid about it, this command of God through the apostle Peter is as plain, definite, and binding upon the followers of Christ as are the other commandments in the same verses, namely, “Thou shalt not kill”; and “Thou shalt not steal.”

Since the name was given and commanded by God Himself, this means that the name “Christian” was not invented and applied by the enemies of Christianity, as some vainly and erroneously assert. There is no way that men could intelligently assert that Satan would have assigned any name to the followers of Christ that contained a memorial to the Son of God as does the name Christian.

As to the question of how men can glorify God in the name Christian, the answer is “by wearing it,” applying it to themselves, and using it to the exclusion of unauthorized, sectarian, and divisive names.

2.    The name “Christian” was given by God “within his walls, within his house,” This means that it was assigned and worn first within the church of our Lord, that being the only “house” God ever had. And where was that? It occurred at Antioch where, “The disciples were called Christians first in Antioch” (Acts 11:26).

The appearance of the name Christian in Antioch was no casual, accidental, or insignificant occurrence. It came as the result of a number of very impressive developments. God selected a very important person to bring that name and bestow it upon the disciples, namely, Paul the mighty evangelist of the New Testament, the reason for that choice evidently being the truth that the Twelve Apostles seemed unlikely, at that time ever to meet the conditions under which the New Name would require to be given (see under No. 7, below). (a) Thus Paul was converted in Acts 9; and in that very chapter God revealed that the apostle Paul was that “chosen vessel unto me (God), to bear my (God’s) name before the Gentiles and kings, and the children of Israel” (Acts 9:15). The use in this passage of the very phraseology of this chapter in Isaiah declares the evident truth that the apostle Paul was to be the “Name Bearer,” who would be the person through whom the New Name would be given to the church. (b) But as we shall see under 7, below, the Gentiles were first to be accepted into God’s fellowship before the New Name would be given. Very well, the basis of that general acceptance of Gentiles took place in Peter’s baptism of the house of Cornelius, as recorded in Acts 10. (c) Then in Acts 11, the New Name appears. Note the remarkable progression: Acts 9, the name bearer was converted and designated; Acts 10, a great Gentile congregation appeared in Antioch; and Acts 11, the disciples were called Christians first in Antioch! It is simply impossible to believe that all of these events fell into such a pattern accidentally. Some will wonder at our reference to Paul as the person “through whom” God delivered the New Name; but the last portion of Acts 11 shows this to be the case. When the Church in Jerusalem heard of the Gentiles being accepted into the faith in Antioch, they sent Barnabas, who was inspired by the Holy Spirit. Barnabas immediately went to Tarsus and brought Paul to Antioch, where a great Gentile church was gathered in about a year. Significantly, it was after Paul’s arrival, that the New Name was given.

3.    The name “Christian” is a memorial name, appropriately memorializing the holy Head and Redeemer of the body of his Church. The mention of the marriage tie several times in this chapter is appropriate in connection with the sublime truth that all of the members of the Bride of Christ should indeed wear the name of their bridegroom, the Lord Jesus Christ. Nothing could possibly be more appropriate in this context than the New Name, CHRISTIAN!

4.    The New Name was promised to be a name better than that of sons and of daughters; and whatever is included in such a declaration, it has to mean that the New Name will be different from that of sons and of daughters.

5.    The New Name was to be “an everlasting name that would never be cut off.” The name “Christian” qualifies under this characteristic also, because followers of Christ are today wearing the name “Christian,” just as Paul attempted to persuade Herod Agrippa to do (Acts 26:28) during the first century of our era.

6.    It was promised to be a New Name, and this is a most important qualification. This means that it could not be “Hephzibah,” which Adam Clarke and others suggested as a possibility,Adam Clarke’s Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. IV, p. 430. or Beulah, as some Bible concordances affirm; because neither of these was a new name. Hephzibah was the name of the mother of Manasseh, and our text also declares that “Beulah” would be the name of “the land,” not of the people of God. This same qualification eliminates all thought of “disciples” being the New Name, because that is a very old name. In the days before Christ, the Pharisees, and the Sadducees, and the Herodians, and John the Baptist all had their “disciples.”

7.    The appearance here, in conjunction with the promise of the New Name, of the declaration that the kings and the Gentiles should see the righteousness of God, as well as the mention of the very same things by Ananias upon the occasion of Paul’s baptism when the “Name-bearer” was designated, is a powerful indication that the New Name would never be given until Gentiles were generally accepted into God’s Church; and, as we have seen, the name was never given until a great Gentile congregation had been gathered in Antioch. This accounts for the use of the term “disciples” as the name of Christ’s followers throughout the gospels and throughout most of Acts of Apostles. Significantly, after the Book of Acts, no sacred writer ever used the word “disciples” again as a designation of the Lord’s people. The apostle John, for example, used “disciples” dozens of times in the Gospel, but never used it all in the four other books that he wrote later!

We do not believe that “disciples” is a proper term at all when used in place of the word Christian. What is wrong with the name God gave, commanded, and that he requested we should use to glorify God “in this name”?

McGuiggan is an able writer; and his suggestion that this New Name might have something to do with the name “Of the Father, and of the Son, and of the Holy Spirit,” into which Christians are baptized,”Jim McGuiggan, p. 309. is interesting. However, my own conviction is that the name “Christian” is indeed “the name of the Father and of the Son and of the Holy Spirit,” in the sense of being the name that originated with the Godhead, was commanded by the Father, memorializes the name of Christ, and is received by the power of the Holy Spirit.

Barnes' Notes on the Whole Bible

And the Gentiles shall see - (see Isaiah 11:10 :÷ come a up I father me say Isaiah 49:22; Isaiah 60:3, Isaiah 60:5, Isaiah 60:16).

And all kings thy glory - (See the notes at Isaiah 49:7, Isaiah 49:23; Isaiah 52:15; Isaiah 60:3, Isaiah 60:10-11, Isaiah 60:16).

And thou shalt be called by a new name - A name which shall be significant and expressive of a greatly improved and favored condition (see Isaiah 62:4). The idea is, that they would not be in a condition in which a name denoting humiliation, poverty, and oppression would be appropriate, but in circumstances where a name expressive of prosperity would be adapted to express their condition. On the custom of giving significant names, see the notes at Isaiah 7:3; Isaiah 8:1.

Which the mouth of the Lord shall name - Which shall be the more valuable because Yahweh himself shall confer it, and which must therefore be appropriate (see the notes at Isaiah 62:4, Isaiah 62:12.)

Calvin's Commentary on the Bible

2.And the Gentiles shall see. He now states more plainly the reason why he formerly said that he would not be silent, namely, that believers may be fully convinced that salvation is not promised to them in vain.

And all the kings of the earth thy glory. Here he employs the word “glory” as meaning “salvation.” We see here the argument by which prophets must fortify themselves for perseverance, namely, that the Lord is faithful, and will at length fulfill what he has once promised, though he delay for a time. The word kings serves for amplification; as if he had said that not only mean persons and those of the lowest rank shall behold and admire the glory of God, but even “kings” themselves, who commonly look down with contempt on all that was worthy in other respects of being esteemed and honored; for they are blinded by their splendor, and maddened by their high rank, so that they do not willingly behold any rank but their own.

And thou shalt be called by a new name. By a “new name” he means “a crowded assemblage;” for the people were so completely scattered, that there was no visible body, and they appeared to be altogether ruined. Although a vast multitude of persons were led into captivity, yet, having been scattered among the Babylonians, they were driven about like the members of a body broken in pieces, and scarcely retained the name of a people; which had also been foretold to them. After having been brought back from captivity, they began again to be united in one body, and thus regained the “name” of which they had been deprived. Yet “new” denotes what is uncommon; as if the Prophet had said that the glory of the people shall be extraordinary and such as was never before heard of. We know that this took place in the progress of time; for that small band of people, while they dwelt by sufferance in their native country, could not by any extraordinary distinction arrive at so great renown; but at length, when the doctrine of the Gospel had been preached, the Jewish name became known and renowned.

Which the mouth of Jehovah shall name. He confirms what would otherwise have been hard to be believed, by promising that God will be the author of this glory; for it was not in the power of men thus to raise a Church which had sunk low and was covered with dishonor, but to God, who “lifteth up the poor from the dunghill,” (Psalms 113:7,) it was not difficult to adorn his Church by new celebrity. As there was no face of a Church for forty years, and, although the Lord had some seed, yet it was in a state so disordered and so ruinous that there was no visible people of God, he now restores to the Church its name, when he has assembled it by the word of the Gospel. This majestic work of God, therefore, ought to confirm us on this point, that we may know that he will never forsake his Church; and although wicked men tear us by their slanders, and beat and spit upon us, and in every way endeavor to make us universally loathed, let us remember that God is not deprived of his right to vindicate us in the world, whose names he has deigned to write in heaven.

Others expound the passage in a more ingenious manner, namely, that instead of Israelites they shall be called Christians. But I think that the former meaning is more agreeable to the context and to the Prophet’s ordinary language; and we ought carefully to observe those forms of expression which are peculiar to the prophets, that we may become familiar with their style. In a word, the people shall be restored, though it appears to be exterminated, and shall obtain, not from men but from God, a new name.

Smith's Bible Commentary

Chapter 62

In chapter 62, God continues to speak of the restoration of Israel.

For Zion's sake [that is, Jerusalem] 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 ( Isaiah 62:1 ).

God said, "I'm not going to rest until I have accomplished it."

And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name. Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken ( Isaiah 62:2-4 );

And, of course, the people have felt forsaken. Just recently they had another commemoration for those who survived the Holocaust. And you talk to so many people in Israel today or those who are here who have survived the Holocaust, and so often their question was, "Where was God when our parents or our uncles were burned in the ovens in Germany? Where was God? Where was God?" And that is a common question that you hear asked by them. And they themselves feel forsaken by God. But, "You will no longer be called Forsaken."

neither will your land be termed Desolate: but you will be called Hephzibah ( Isaiah 62:4 ),

Which means the Lord delights in thee.

and thy land [will be called] Beulah ( Isaiah 62:4 ):

Which means married.

For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee ( Isaiah 62:5 ).

As a bridegroom over the bride. So, again, this beautiful figure of speech that God relates to Israel as a bridegroom to His bride. Now in the New Testament, that same kind of relationship exists between Christ and His church, as Paul writing to the Ephesians writes about marital relationships. "Husbands, love your wives as Christ loved the church and gave Himself for it. And wives, submitting yourselves unto your own husbands as unto the Lord. Now I speak to you," Paul said, "of a mystery. For I speak concerning Christ and His church how that we have this beautiful, intimate relationship with Jesus Christ as the bride to the bridegroom. And that love and all that is there." So it is a figure of the Old Testament between God and Israel. In the New Testament of... That is, God the Father and Israel; in the New Testament of Jesus and the church.

I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence ( Isaiah 62:6 ),

In other words, calling for intercessors.

And give him no rest, till he establish, and till he makes Jerusalem a praise in the eaRuth ( Isaiah 62:7 ).

In other words, don't stop praying until the fulfillment of this takes place and God makes Jerusalem that glorious praise of the earth once more. The Bible says. "Pray for the peace of Jerusalem: they shall prosper who will pray for your peace" ( Psalms 122:6 ). And so we are encouraged here of continual intercession and prayer, giving Him no rest. Interesting phrase concerning prayer.

You remember Jesus made an illustration of prayer in which He used very unlikely types of figures. It was a judge who had this little widow woman coming in every day and saying, "Avenge me my adversary." And every day she was there seeking to be avenged to her adversary. Finally, Jesus said, though the judge said, "I don't fear God or man, but this little woman is going to drive me crazy." And so he gave the judgment for her. And He was using that as an illustration to encourage us in persistence in prayer.

Now, I have great difficulty with this in my own mind and in the understanding of it. The difficulty lies in the man that Jesus chooses in a figure to represent God, for he was an unjust judge. The man says, "I don't fear God or man." And the persistence of this little woman. But the illustration is this. If even an unjust judge will yield to the persistence, how much more will a righteous, just Father in heaven answer the petitions of His children who call upon Him continually. So He's not really using the judge. He's using the judge in a sharp contrast to God rather than as a figure of God, but in sharp contrast. So even if an unjust judge will yield to persistency, how much more. And so much of the New Testament is in contrast. If this would happen, how much more then will God your Father. So don't give God rest until He makes Jerusalem a praise in the earth.

The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for your enemies; and the sons of the stranger shall not drink thy wine, for that which thou hast labored ( Isaiah 62:8 ):

Now, so often they found that... You remember, and it was something that persisted through their history. When their enemies had overrun them, they would come in and take their crops. You remember Gideon was threshing in a cave to hide it from the Midianites because the Midianites would watch them. As soon as they thresh the wheat, they'd come in and rip them off. And so you'd labor and someone else would take it from you. And they experienced this many times. They would build up the land and build up these places and other people would come in and take it. So God says that's not going to happen anymore.

But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the LORD hath proclaimed to the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work is before him. And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken ( Isaiah 62:9-12 ).

So God's restoration of the people. "

Dr. Constable's Expository Notes

The certainty of these benefits 62:1-9

It seemed to Isaiah’s audience that the promises in chapter 60 could hardly come to pass, since the Babylonian exile was still looming ahead of them. The Lord assured them that He would surely fulfill these promises.

"Much of this chapter speaks of preparation being made for the coming of the Lord and for the restoration of His people, thus expanding the thoughts in Isaiah 40:3-5; Isaiah 40:9." [Note: J. Martin, p. 1116.]

Dr. Constable's Expository Notes

All the Gentiles would see Israel’s righteousness and her reflected glory. Her new name, that sovereign Yahweh would give her, would identify the change in her character (cf. Genesis 32:28).

"So often in the OT a new name (Isaiah 62:2) is the pledge of divine action to change the status or character of a person (cf., e.g., Genesis 17:5; Genesis 17:15[; John 1:42])." [Note: Grogan, p. 336.]

Gill's Exposition of the Whole Bible

And the Gentiles shall see thy righteousness,.... The innocence of her case, and the justness of her cause, and the vengeance took on her enemies, all being so clear as before declared; as well as her justifying righteousness, which being published in the Gospel to the Gentiles, they shall see it, embrace it, and shall be justified by it, Romans 1:17 or "thy righteous One", as the Vulgate Latin version, Christ:

and all kings thy glory; or, "thy glorious One", as the same version; her Lord in whom she glories, and who is a glory to her, whom kings shall fall down before and worship, Psalms 72:10 or the glorious state of the church, which shall draw the eyes of kings unto it, and who shall promote it by bringing their glory into it, Isaiah 60:1. Vitringa thinks all this refers to the times of Constantine, before which kings had not seen the glory of the church, nor had she seen kings subject to her; but now they began to see the glory of the kingdom of Christ: but it is better to interpret it of the latter day, when not only kings begin to see, not a few of them, but all in general shall see it:

and thou shall be called by a new name, which the mouth of the Lord shall name; either "Jehovah Shammah", "The Lord is there"; his presence being among his church and people at this time in a remarkable manner,

Ezekiel 48:35 or Jehovah our righteousness; this being most clearly revealed, as before observed, Jeremiah 33:16 or Christ, to whom she is so closely united, and so nearly allied, as to have his name on her,

1 Corinthians 12:12 or the church, and church of God, and of Christ, names only to be met with in the New Testament, and under the Gospel dispensation; or the name of Christians from Christ, Acts 11:26, or, as is more commonly received, the name of the sons of God, which the church of converted Jews shall have in the latter day, when the name of "Loammi" is taken off from them, Hosea 1:10, and to this passage there may be an allusion in Revelation 2:17. This name is a new name; a renewed one, at the time of regeneration and faith, which was anciently provided in predestination, and bestowed in the covenant of grace; a renowned one, better than that of sons and daughters of the greatest potentates, and attended with various privileges; a wonderful name, an instance of marvellous grace in God, who stood in no need of adopted ones, and to them so unworthy of it; and which is ever new, and will always continue; this blessing of grace is of God, and not of men, and is to be ascribed to the grace of God, Father, Son and Spirit. Kimchi makes this new name to be "Hephzibah", Isaiah 62:4, not amiss.

Henry's Complete Commentary on the Bible

      1 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.   2 And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name.   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.   4 Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.   5 For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.

      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, Isaiah 62:1; Isaiah 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 (Acts 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, Psalms 122:8; Psalms 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" (Isaiah 62:2; Isaiah 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 (Revelation 2:17) of the white stone and in the stone a new name, and that (Revelation 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 (Isaiah 62:3; Isaiah 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 (Jeremiah 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,Isaiah 28:5; Isaiah 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, Isaiah 62:4; Isaiah 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 (2 Kings 21:1), a proper name for a wife, who ought to be her husband's delight, Proverbs 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,Isaiah 54:1; Isaiah 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, Psalms 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, Jeremiah 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,Hosea 2:19; Hosea 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 (Zephaniah 3:17); he shall take pleasure in thee (Psalms 147:11), and shall delight to do thee good with his whole heart and his whole soul,Jeremiah 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.