John Calvin Commentary Isaiah 62:2

"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." — Isaiah 62:2 (ASV)

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 uses the word "glory" to mean "salvation." We see here the argument by which prophets must fortify themselves for perseverance: namely, that the Lord is faithful and will finally fulfill what He has once promised, though He may delay for a time.

The word "kings" serves for amplification. It is as if he had said that not only common people and those of the lowest rank will behold and admire the glory of God, but even "kings" themselves. Kings commonly look down with contempt on all that was otherwise worthy of being esteemed and honored, for they are blinded by their splendor and maddened by their high rank, so that they do not willingly look upon 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 people were led into captivity, yet, having been scattered among the Babylonians, they were driven about like the parts of a body broken in pieces and scarcely retained the name of a people, which had also been foretold to them.

After being 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 will be extraordinary and such as was never heard of before.

We know that this took place over time; for that small band of people, while they lived on sufferance in their native country, could not through any extraordinary distinction achieve such great renown; but eventually, 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 believe by promising that God will be the author of this glory. For it was not in human power to raise a Church that had sunk so low and was covered with dishonor; but for God, who lifteth up the poor from the dunghill, (Psalms 113:7), it was not difficult to adorn His Church with new renown.

For forty years, there was no visible form of a Church. Although the Lord had some seed, it was in such a disordered and ruinous state that there was no visible people of God.

He now restores its name to the Church when He has assembled it by the word of the Gospel.

This majestic work of God, therefore, ought to confirm us in this, so that we may know that He will never forsake His Church.

And although wicked men tear us apart with their slanders, beat and spit on us, and in every way try to make us universally loathed, let us remember that God is not deprived of His right to vindicate us in the world—us whose names He has deigned to write in heaven.

Others explain the passage in a more ingenious way: namely, that instead of Israelites they will be called Christians. But I think that the former meaning is more consistent with the context and the Prophet’s usual language; and we ought to carefully observe those forms of expression that are peculiar to the prophets, so that we may become familiar with their style. In short, the people will be restored, though they appear to be exterminated, and will obtain a new name, not from men but from God.