Isaiah 62:1. For Zion's sake will I not hold my peace— It is plain from the last verse of the preceding chapter, that this is immediately connected with it; which Vitringa refers to a prophetic choir, representing the whole body of the ministers of God, and among there particularly the apostles and evangelists, at the beginning of the Gospel. These faithful ministers of God, therefore, the apostles and their successors, say, that they will not be silent, till the righteousness of the church, that is to say, its redemption, shall go forth as brightness, and its salvation shall burn as a shining lamp or torch; that is, till the kingdom of God shall be most brightly and completely revealed, and that saying of the psalmist be fulfilled, The heavens declare his righteousness, and all people behold his glory. See Vitringa.

Isaiah 62:2. Thou shalt be called by a new name— This is fully explained by the fourth verse, and chap. Isaiah 65:15. A change of condition for the better is signified, to be expressed by some certain characteristic sign. Any thing in the style of Scripture is said to be called by a new name, whether it be adorned with new privileges or dignities, or on any account changes its condition from worse to better.

Isaiah 62:3. Thou shalt also be a crown of glory— The meaning of this metaphorical expression is, that God would hold fast in his hand, and in the very palm of it, his church, as a thing extremely dear and precious to him. The last clause should be rendered, And a royal diadem in the palm of thy God.

Isaiah 62:4. Thou shalt no more be termed Forsaken— The prophet had said in the second verse, that the church should be called by a new name, which name is here expressed: that is to say, a new attribute should be discovered in the church, which had hitherto not been seen in her; namely, that she should receive a husband who had till now sat as a widow. חפציאּבה Chephzi-bah, would better be rendered, my delight is in her, בעולה and Beulah, married. See Ephesians 5:25.

Isaiah 62:5. For as a young man marrieth a virgin— Bishop Lowth justly observes, that in the passage before us, instead of sons we should read builder or creator; for the word is not in the plural of בן ben, a son, but of the participle benomi, from the verb בנה banah; and is parallel and synonymous to אלהיךֶ elohaiik, thy God, in the alternate member of this sentence. Compare chap. Isaiah 54:5. This reading will clear the prophet from the idea of representing Jerusalem as guilty of incest, in marrying her sons, and at the same time will add not only grace, but likewise force to the whole verse. See chap. Isaiah 49:17. The verse so rendered will run thus:
For, as a young man marrieth a virgin, So shall thy Creator marry thee: And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee.

Isaiah 62:10. Go through, &c.— The chorus, having promised in the preceding verses great things to the church, here removes an objection which might arise to the completion of that promise, and teaches, that although there might seem, from the state of the world, many and great impediments to this hope, yet that God would take care by his providence to have them removed; at the same time exhorting the people of the church, that, as was their duty, they should diligently apply themselves to promote the execution of this gracious design; that, all offences and impediments being removed, a free access should be granted to the Gentiles flowing into the bosom of the church. The expressions are metaphorical, taken from the preparations for a solemn entrance into a city. See chap. Isa 26:2 Isa 57:14 Isa 49:22 and Psalms 118:19. Vitringa supposes that this passage refers to some great and future reformation in the church.