62:1 “For Zion’s sake” is emphatic, underlining Yahweh’s total commitment. The pairing of Zion and Jerusalem is similar to that of Jacob and Israel, indicating both human and divine aspects. This is another response to the allegations that God has been unresponsive to his people’s cries (42:14; 45:15–19; 57:11; 64:12; 65:6). His aim is for Zion to shine with righteousness, reflecting his own character. The “burning torch” echoes the “burning coal” (6:6) and, as has often been noted, shows that the people require the same cleansing experience as the prophet’s. In 59:9 darkness rather than brightness had marked unrighteous Zion, but God will not permit this to continue; he will work ceaselessly to transform Zion.

62:2 The theme of light continues, as the nations and their kings see God shining from Zion (cf. Ps. 50:2). Nations large and small will see that God has vindicated Zion. These are the nations of the oracles of Isaiah 13–23, and indeed all nations throughout history; this is the goal to which God is working. The kings will see God’s glory (6:3), an idea relevant to the time of Sennacherib or Nebuchadnezzar and to every time in which the kingdoms of the world and their glory seem overpowering. This glory will be symbolized by a change of name (cf. Gen. 32:28), which shows a change of nature and direction, just as it did for Jacob. Reference to the “mouth of the Lord” shows that the entire initiative comes from him and that Zion is righteous and glorious only by grace.

62:3 Another image—a crown of beauty—further describes transformed Zion. The only other mention of this metaphor is at Isa. 28:1–4, in which Samaria described herself as a crown, but that was drunken pride; by contrast, God gives to his people freely and generously. It may seem odd that the crown and diadem are held in the hand rather than placed on the head, but readers must not press the imagery too far. The point is that Zion is totally safe in the Lord’s hands and now reflects his beauty and his character.

62:4–5 Zion’s new names are revealed, showing the dramatic contrast between her ruin and redemption (cf. the new names given to Hosea’s children in Hosea 1). There is a clear connection here with Isaiah 1:7, in which the land lies “desolate.” This picture also occurs in 6:11; 17:9; 49:19; 64:10 and illustrates the burden of the whole book, which is with how the deserted land and forsaken bride can become fruitful and glorious. The devastation caused by Sennacherib and the greater one caused by Nebuchadnezzar—as well as all future experiences of desolation for God’s people—are seen in the context of the renewal and restoration of Zion.

The marriage imagery continues on from 61:10; the delight of a happy marriage breathes through these verses. God is passionate about Zion, his bride, and will bring her safely to his home. Here we have the essence of the covenant relationship, of which human marriage is both an echo and an anticipation. Paul speaks in similar terms when he speaks of the church as presented to the Lord “without spot or wrinkle or any such thing” (Eph. 5:27). The ultimate fulfillment is the new Jerusalem, “prepared as a bride adorned for her husband” (Rev. 21:2).

62:6 As mentioned above, scholars debate the identity of the “watchmen.” The word also occurs in Isa. 21:11, in which a watchman is asked to look into the distance and discern what is coming. A similar word is used in 52:8, in which watchmen report the return of God to Jerusalem. Some have argued that these are prophets who intercede continually to God for the people and remind him of his promises. This could be the case, but the word could equally well be used of angels (cf. Dan. 4:13; Zech. 1:12). The idea here would be similar, as angels are associated with prayer at Revelation 8:3, in which an angel offers the prayers of the saints on the “golden altar before the throne.” The Lord never forgets, but his people’s prayers are part of how he accomplishes his purposes. There is mystery here; while God’s will cannot be thwarted, there is still a place for his servants to cooperate with its working out.

62:7 The thought here is similar to that of Luke 18:1–8 and the parable of the persistent widow. The kingdom will certainly come, but we are nonetheless commanded to pray that it will. Simeon waited “for the consolation of Israel” and saw the dawning of salvation (Luke 2:25). As the church continues to pray “Come, Lord Jesus!” (Rev. 22:20), it anticipates the day in which Zion will shine with God’s glory.

62:8 God’s commitment is underlined by his oath, which cannot be broken. Here his oath is related particularly to his power, represented by his “right hand” and his “mighty arm”—the arm that smote Rahab (Isa. 51:9) and was revealed in the servant (53:1). The devastated land, with its bread and wine stolen by the enemy, will no longer be deprived but will revert to its true inhabitants.

62:9 This picture continues with eating and drinking associated with festivals. These are not empty celebrations (as in 1:11–14) but genuine feasting (as in 55:1–2). This will be accompanied by genuine praise, which is always the true response to a generous God. The “courts of my sanctuary” are no longer local and limited but embrace the whole of the redeemed earth. Foreigners will no longer invade and destroy Judah but will become part of the community in which love and peace reign.

62:10 The pilgrimage metaphor returns with its reminder that the goal has not yet been reached; there is still a road to travel. The “highway” has been featured in 11:16 (where once-hostile Assyria joins the march to Zion), in 19:23 (where Egypt comes on the path), and in 35:10 (where all the redeemed arrive joyfully in Zion). Throughout chapters 40–55 (beginning with 40:3) God himself travels that way. The highway is in place, but, as in chapter 40, obstacles must be removed. “Lift up a signal” recalls 13:2, in which God’s judgment on the nations is announced. That judgment spells hope for Zion.

62:11 The message is a universal one, now being fulfilled in the worldwide preaching of the gospel. The God who saves Israel is the only Savior; those who seek to share that salvation will become a part of her. There is a clear echo here of 40:10, in which the Lord God brings salvation. However, here he himself is that salvation. When he comes he will not only preach good news but will himself be that news, the “Word became flesh” (John 1:14). If there is a nuance of difference between “reward” and “recompense,” it is that “reward” is the actual gift and “recompense” its abiding consequences (Isa. 53:12).

62:12 A cluster of names speaks of restored relationships; the language here is of warm covenant relationships (as in verses 4–5). The “Holy People” are those who are now fit to live with the Holy One of Israel and have received the cleansing the prophet himself earlier experienced (cf. 6:6–7). They are an exodus people, bought not by the blood of bulls and goats but by that of the servant—it is his blood that makes them holy. They are “Sought Out” (cf. Ezek. 34:11, where the Lord searches for his sheep). Zion will never be forsaken, for God has pledged himself to her with promises he cannot and will not break.