And the Gentiles shall see thy just one, and all kings thy glorious one: and thou shalt be called by a new name, which the mouth of the Lord shall name.

“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."”

“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, Rom 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, Psa 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, Isa 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, Eze 48:35 or Jehovah our righteousness; this being most clearly revealed, as before observed, Jer 33:16 or Christ, to whom she is so closely united, and so nearly allied, as to have his name on her, Co1 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, Act 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, Hos 1:10, and to this passage there may be an allusion in Rev 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", Isa 62:4, not amiss.”