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Commentary on Isaiah 62 verses 10–12
This, as many like passages before, refers to the deliverance of the Jews out of Babylon, and, under the type and figure of that, to the great redemption wrought out by Jesus Christ, and the proclaiming of gospel grace and liberty through him. 1. Way shall be made for this salvation; all difficulties shall be removed, and whatever might obstruct it shall be taken out of the way, Isa 62:10. The gates of Babylon shall be thrown open, that they may with freedom go through them; the way from Babylon to the land of Israel shall be prepared; causeways shall be made and cast up through wet and miry places, and the stones gathered out from places rough and rocky; in the convenient places appointed for their rendezvous standards shall be set up for their direction and encouragement, that they may embody for their greater safety. Thus John Baptist was sent to prepare the way of the Lord, Mat 3:3. And, before Christ by his graces and comforts comes to any for salvation, preparation is made for him by repentance, which is called the preparation of the gospel of peace, Eph 6:15. Here the way is levelled by it, there the feet are shod with it, which comes all to one, for both are in order to a journey. 2. Notice shall be given of this salvation, Isa 62:11, Isa 62:12. It shall be proclaimed to the captives that they are set at liberty and may go if they please; it shall be proclaimed to their neighbours, to all about them, to the end of the world, that God has pleaded Zion's just, injured, and despised cause. Let is be said to Zion, for her comfort, Behold, thy salvation comes (that is, thy Saviour, who brings salvation); he will bring such a work, such a reward, in this salvation, as shall be admired by all, a reward of comfort and peace with him; but a work of humiliation and reformation before him, to prepare his people for that recompence of their sufferings; and then, with reference to each, it follows, they shall be called, The holy people, and the redeemed of the Lord. The work before him, which shall be wrought in them and upon them, shall denominate them a holy people, cured of their inclination to idolatry and consecrated to God only; and the reward with him, the deliverance wrought for them, shall denominate them the redeemed of the Lord, so redeemed as none but God could redeem them, and redeemed to be his, their bonds loosed, that they might be his servants. Jerusalem shall then be called, Sought out, a city not forsaken. She had been forsaken for many years; there were neither traders nor worshippers that enquired the way to Jerusalem as formerly, when it was frequented by both. But now God will again make her considerable. She shall be sought out, visited, resorted to, and court made to her, as much as ever. When Jerusalem is called a holy city, then it is called sought out; for holiness puts an honour and beauty upon any place or person, which draws respect, and makes them to be admired, beloved, and enquired after. But this being proclaimed to the end of the world must have a reference to the gospel of Christ, which was to be preached to every creature; and it intimates, (1.) The glory of Christ. It is published immediately to the church, but is thence echoed to every nation: Behold, thy salvation cometh. Christ is not only the Saviour, but the salvation itself; for the happiness of believers is not only from him, but in him, Isa 12:2. His salvation consists both in the work and in the reward which he brings with him; for those that are his shall neither be idle nor lose their labour. (2.) The beauty of the church. Christians shall be called saints (Co1 1:2), the holy people, for they are chosen and called to salvation through sanctification. They shall be called the redeemed of the Lord; to him they owe their liberty, and therefore to him they owe their service, and they shall not be ashamed to own both. None are to be called the redeemed of the Lord but those that are the holy people; the people of God's purchase are a holy nation. And they shall be called, Sought out. God shall seek them out, and find them, wherever they are dispersed, eclipsed, or lost in a crowd; men shall seek them out, that they may join themselves to them, and not forsake them. It is good to associate with the holy people, that we may learn their ways, and with the redeemed of the Lord, that we may share in the blessings of the redemption.
(Vers. 10-12.) Go through, go through the gates, prepare the way for the people, make the road smooth, and choose stones, raise a signal for the people. Behold, the Lord has made his message heard to the ends of the earth: say to the daughter of Zion, Behold, your Savior comes: behold, his reward is with him, and his work before him. And they shall call them the holy people, redeemed by the Lord. But you shall be called a sought-after city, and not forsaken. LXX: Go through my gates and make a way for my people. Cast stones out of the way. Lift up a sign among the nations. For behold, the Lord has made his hearing reach to the ends of the earth. Say to the daughters of Zion: Behold, your Savior comes, having his reward with him, and his work before his face. And he will call them a holy people, redeemed by the Lord. But you will be called a sought-after city, and not forsaken. He commanded the keepers of the walls of Jerusalem, to whom he had previously commanded not to keep silent, not to cease praying, so that they may pass through the gates of Jerusalem and make a way for the people. The statement argues that in the last days, when Israel is to be saved after the fullness of the Gentiles, the semi-Jews believe that they will return to the Lord. However, others think that it will be fulfilled in the kingdom of heaven, when there will be true joy and each person will receive according to their merit. They will not see the Lord in humility, but will feel His judgment when He comes on the clouds with a multitude of angels to render to each person according to their works. But according to the explanation given, we can understand these things at the first coming, so that we may say that the Apostles and the men who succeeded them, should enter and pass through the gates which hell cannot prevail against, and remove all obstacles from the path, so that the people may enter the Church of the Savior without any stumbling block. Therefore, John cried out in the wilderness: I am the voice of one crying out in the desert, as Isaiah said: Prepare the way of the Lord, make straight his paths: every valley shall be filled and every mountain and hill shall be brought low (John 1:23, Isaiah 40:3-4). And in other words, the man of the Church has chosen stones that soften the hardness of the hearts of the believers. Of these stones, John the Baptist said: God is able to raise up children of Abraham from these stones (Matthew 3:9). Or according to the Septuagint, he throws stones from the path that separate the unbelievers from the believers. So that the Jews would not think that this is about them, it is added: Raise a sign to the nations, and to the peoples of the nations, so that the narrowness of salvation is not provoked only in the land of Judea, but let it be heard in the ends of the earth, so that the whole world may hear the passion of the Creator. Say, he says, to the daughter of Zion. She is called the daughter of Zion because she was first born from the Jews, as it says in the Song of Songs: The sons of my mother fought against me (Song of Songs 1:5); or certainly because she received the name of daughter from God through adoption. For as many as received him, he gave them power to become children of God (John 1). But what is it that the teachers and doctors of the daughter of Zion are commanded to announce? Behold, your Savior comes, who is called Jesus in Hebrew. Thus Gabriel said to Joseph: And you shall call his name Jesus, for he will save his people from their sins (Matt. 1:21). This Savior is the judge of all believers, to render to each according to their works: rewards to the righteous, and eternal punishments to the sinners (Matt. 16). And he shall call them Lord and Savior himself. Or, according to the Hebrew, the Apostles and Apostolic men shall call them, the holy and redeemed people of the Lord, who are redeemed by the blood of Christ. Moreover, the city itself will not be called abandoned, as it had been previously, either among the Jews due to commerce, or among the Gentiles due to idolatry, but rather sought after, as it is said in Hebrew, Drusa (); so that for the increase and variety of virtues, they always receive new names.
This forecasts the coming of the Savior and our redemption by his coming. It also foretells the granting of riches to those who believe in him.… Concerning that which is new, that is, the church, it may be fittingly said that it is the daughter of Zion.… For whom does he order to proclaim good news to Zion? Those holy spiritual guides, of course, who took on the leadership role in the church and whose job it was to open the gates and to remove the stones from their midst. And what were they to announce? “That the Savior has come bringing his own reward and his work before his face.” Two points are made, that which relates to his godhead and that which is a reward for us. Through both the Savior’s glory becomes apparent.
Thus, what God has indicated to the ends of the earth is not the reconstruction of Jerusalem but the cross, the passion, the resurrection, the ascension of the Master to the heavens, the coming of the Holy Spirit and the hope of future benefits. He commands the heralds to prepare the road and to make it level … by removing difficulties. For he calls obstacles “stones.” … Then, once the route has been arranged, he ordains the heralds to say to the daughter of Zion, that is, to the church extended throughout the world, “Behold, your Savior has come to you, having his reward and his work before his face.”
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SUMMARY
Isaiah 62:11 is a powerful prophetic declaration, announcing a universal proclamation from the Lord concerning the imminent salvation and glorious restoration of Zion. It vividly portrays God's active intervention, bringing not only comprehensive deliverance to His people but also divine recompense and the definitive fulfillment of His sovereign purposes. This verse encapsulates the climax of God's unwavering commitment to Jerusalem, promising a future where His righteousness and salvation are openly revealed to the entire world, signaling a new era of divine favor and established glory.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 62:11 employs several powerful literary devices to convey its message with striking impact and theological depth. The most prominent is Repetition, with the emphatic interjection "Behold" (hinneh) appearing three times. This rhetorical device serves to draw immediate attention, underscore the certainty, and highlight the profound significance and dramatic nature of the divine proclamation, compelling the audience to fully grasp the unfolding revelation. Personification is clearly evident in the tender address to "the daughter of Zion," which imbues Jerusalem and its inhabitants with human-like qualities, allowing for a more intimate and direct communication of God's deep affection and promises to His people. The phrase "unto the end of the world" utilizes Hyperbole to powerfully convey the universal scope and undeniable nature of God's proclamation, emphasizing that no corner of the earth or span of time is beyond its reach. Furthermore, the entire verse functions as a Proclamation, a formal, authoritative, and public declaration from the sovereign Lord, imbuing the message with divine authority, inevitability, and a sense of cosmic decree. The vivid imagery of "salvation cometh" and "his reward [is] with him, and his work before him" creates a strong sense of Anticipation and a dramatic unveiling of God's active presence and ultimate redemptive purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 62:11 stands as a profound theological statement on God's unwavering commitment to His people and His ultimate, comprehensive plan for redemption. It highlights that salvation is not a passive hope or a distant possibility, but an active, divinely initiated event, universally proclaimed and definitively accomplished by God Himself. The verse emphasizes God's perfect justice and sovereignty, as He comes with both "reward" for the righteous and the execution of His "work" of judgment and restoration for all. This prophetic vision stretches beyond the immediate historical context of the return from Babylonian exile, pointing to a future, comprehensive fulfillment that encompasses both the first and second comings of the Messiah. It assures believers across all generations that God's promises are certain, His purposes are unshakeable, and His arrival brings the full realization of His kingdom, where righteousness and peace will prevail eternally, and His glory will be fully revealed to all creation.
REFLECTION AND APPLICATION
Isaiah 62:11 offers immense comfort, profound assurance, and a stirring call to hopeful expectation for believers today. It powerfully reminds us that our God is not silent, distant, or inactive, but is intimately and actively engaged in the affairs of humanity, orchestrating His grand, redemptive plan of salvation throughout history. The universal proclamation ("unto the end of the world") signifies that the glorious good news of God's coming salvation is intended for all peoples, urging us, as His witnesses, to participate wholeheartedly in this divine declaration by sharing the Gospel to the farthest reaches of the earth. Knowing that God comes with "his reward" and "his work" encourages us to live faithfully, diligently pursuing righteousness, trusting in His ultimate justice, and resting in the certainty that all things will be made right in His perfect timing. This verse fosters a deep and vibrant sense of anticipation for Christ's glorious return, when His salvation will be fully and finally realized, every tear will be wiped away, all suffering will cease, and His righteous, eternal reign will be established forever.
Questions for Reflection
FAQ
What is the significance of "daughter of Zion" in this verse?
Answer: The "daughter of Zion" is a deeply poetic and affectionate personification of Jerusalem, often representing both the literal city and its inhabitants, as well as the covenant people of Israel. In prophetic literature, it symbolizes the spiritual heart and destiny of God's chosen people. Addressing Zion in this tender way emphasizes God's profound love, unwavering commitment, and personal relationship with His people, assuring them directly of His impending salvation and restoration, as seen throughout the comforting prophecies of Isaiah 60-62.
Does "his reward" refer to blessings or judgment, or both?
Answer: The Hebrew word for "reward" (sâkâr) is comprehensive and can encompass both positive recompense for faithfulness and obedience, as well as negative consequences or just judgment for disobedience. In the broader biblical context, particularly in eschatological passages describing God's ultimate intervention, His coming often involves both a blessing for the righteous and a just judgment for the wicked. Therefore, in Isaiah 62:11, "his reward" signifies God's comprehensive administration of justice, bringing appropriate outcomes according to the deeds of all, a theme further elaborated in the New Testament (e.g., Matthew 16:27).
How does this verse relate to the concept of God's active involvement in history?
Answer: This verse powerfully affirms God's active, direct, and sovereign involvement in human history. The phrases "the LORD hath proclaimed," "thy salvation cometh," and "his work before him" all point to a God who is not passive, distant, or disengaged but is actively initiating, bringing about, and completing His divine purposes. He is the sovereign orchestrator of events, ensuring that His promises of salvation and restoration are fulfilled in tangible, undeniable ways. This demonstrates His faithfulness, power, and ultimate control throughout time, culminating in the establishment of His eternal kingdom, as promised in Revelation 11:15.
CHRIST-CENTERED FULFILLMENT
Isaiah 62:11 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "salvation" proclaimed "unto the end of the world" is not an abstract concept but is fully embodied in Christ, who is Himself the Lamb of God who takes away the sin of the world. His first coming was the initial, decisive arrival of this promised salvation, as Simeon declared upon seeing the infant Jesus, "my eyes have seen your salvation that you have prepared in the presence of all peoples." The "daughter of Zion" was indeed called to "Behold, thy King cometh unto thee!" (as prophesied in Zechariah 9:9 and triumphantly fulfilled in Matthew 21:5). Furthermore, the promise that "his reward is with him, and his work before him" points powerfully and unequivocally to Christ's glorious second coming. When He returns, He will bring full and final salvation, establishing His eternal kingdom, judging the living and the dead, and giving to each according to their deeds, as solemnly declared in Revelation 22:12, where He states, "Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done." Thus, Isaiah 62:11 is a vibrant prophetic tapestry, weaving together the divine initiative, the universal scope of redemption, and the ultimate triumph of God's saving purposes, all perfectly and profoundly realized in the person and work of Jesus Christ, the Alpha and the Omega.