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62. Zion's New Name

¹ For Zion’s sake I will not keep silent,
   for Jerusalem’s sake I will not remain quiet,
till her vindication shines out like the dawn,
   her salvation like a blazing torch.
² The nations will see your vindication,
   and all kings your glory;
you will be called by a new name
   that the mouth of the LORD will bestow.
³ You will be a crown of splendor in the LORD’s hand,
   a royal diadem in the hand of your God.
⁴ No longer will they call you Deserted,
   or name your land Desolate.
But you will be called Hephzibah, Hephzibah means my delight is in her.
   and your land Beulah Beulah means married.;
for the LORD will take delight in you,
   and your land will be married.
⁵ As a young man marries a young woman,
   so will your Builder marry you;
as a bridegroom rejoices over his bride,
   so will your God rejoice over you.

    ⁶ I have posted watchmen on your walls, Jerusalem;
   they will never be silent day or night.
You who call on the LORD,
   give yourselves no rest,
⁷ and give him no rest till he establishes Jerusalem
   and makes her the praise of the earth.

    ⁸ The LORD has sworn by his right hand
   and by his mighty arm:
“Never again will I give your grain
   as food for your enemies,
and never again will foreigners drink the new wine
   for which you have toiled;
⁹ but those who harvest it will eat it
   and praise the LORD,
and those who gather the grapes will drink it
   in the courts of my sanctuary.”

    ¹⁰ Pass through, pass through the gates!
   Prepare the way for the people.
Build up, build up the highway!
   Remove the stones.
Raise a banner for the nations.

    ¹¹ The LORD has made proclamation
   to the ends of the earth:
“Say to Daughter Zion,
   ‘See, your Savior comes!
See, his reward is with him,
   and his recompense accompanies him.’”
¹² They will be called the Holy People,
   the Redeemed of the LORD;
and you will be called Sought After,
   the City No Longer Deserted.

4. Thou shalt no more be called forsaken. He meets a difficulty which might occur to the minds of believers, seeing that they were forsaken and abandoned, while at the same time they were called a “diadem” and a “crown.” Seeing that they were hated and abhorred by all nations, and sometimes even lay prostrate at the feet of their enemies, and no assistance of any kind was seen, it might appear ridiculous that they should receive these names, and thus be elevated to heaven and placed in the hand of God. He therefore means that the people, though for a time they resemble a divorced and forsaken woman, shall yet be restored so as to change their condition and name; as if he had said, “This divorce shall not be perpetual; God will at length receive thee to himself.” Thus, although the Church seems to be “forsaken,” and has the appearance of a divorced woman, yet the Lord will put an end to her afflictions and miseries.

For they shall call thee, My good-pleasure in her. He teaches that this proceeds from the “good-pleasure of God;” that is, from his undeserved favor, that nothing may be ascribed to the merits or excellence of men; as he says in Hosea,

“I will espouse thee to me in mercy and compassions.”
(Hosea 2:19.)

And thus he shews that they shall be prosperous for no other reason than because God, out of his infinite goodness, will graciously condescend to receive into favor those whom he had abandoned. Although this relates strictly to the Church, yet let us learn in general that it is by the favor and bounty of God that cities and kingdoms are restored to their former condition, which, while he was angry and offended, appeared to be ruined. The Prophet, therefore, holds out to the consideration of the Jews the source of all the calamities which they had suffered, when he testifies that when God is reconciled to them, they will be happy; for we may gather from it that formerly God was angry with them, when their condition was wretched and miserable.

And thy land shall be married. This metaphor, by which he denotes the restoration of the people, is highly beautiful, and conveys twofold instruction. He shews that the state of variance between God and the Church shall be terminated; first, because she shall be received as a wife by her appeased husband; and secondly, because the multitude of people will take away the reproach of widowhood. The earth is, in some sense, married to its inhabitants, as trees to vines; and, on the other hand, when it is stripped of its inhabitants, it is said to be a widow.

For the good-pleasure of Jehovah is in thee. He again repeats and confirms what has been already said, that it is owing to the undeserved kindness of God that the Church is restored, that she remains in her condition, that the earth receives its inhabitants; for when God turns away his face and is angry with us, nothing can be looked for but destruction, and nothing can be expected from the aid or strength of men.