TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 62:10–12.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Our adversaries argue against us who defend the purity of the church that it will have mixed within it at the same time good and bad up to the end of the age. For this reason we demonstrate that the church of the Lord is called nearly everywhere in the divine Scriptures “holy” and “without spot.” In Isaiah, “say to the daughter of Zion, behold, your Savior comes bringing his reward and work with him, and he will call that people holy and redeemed by the Lord; and you will be called a desired city and not an abandoned one.” … For Paul clearly shows this: “Christ loved the church and gave himself up for it that he might sanctify it, washing it in the water of the word and joining it to himself, not having a spot or stain or anything like that, but holy and spotless.”
(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.
He rewarded the confession of the thief on the cross when he said, “Today you will be with me in paradise.” “He comes” to those who believed “and will call a people who have been ransomed by the Lord.” For it was not an elder or an angel but the Lord himself who has saved us. He says “the city shall be called ‘sought out,’ that is, worthy of memory. For it was formerly abandoned. So Jeremiah says, “I have abandoned my house and lost my inheritance.” And the Savior says, “Behold, your house will be left deserted.”
Continue studying Isaiah 62:12 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Isaiah 62:12 serves as the triumphant crescendo of a prophetic declaration, heralding the glorious restoration and transformation of God's people and Jerusalem. This verse proclaims a divinely bestowed new identity, marking a radical reversal from past desolation and shame to a state of holiness, redemption, and perpetual divine presence. It is a powerful affirmation of God's unwavering commitment to His covenant and His zealous pursuit of His beloved, ensuring their recognition as a people and a city eternally cherished and never abandoned.
Context
Literary Context
Isaiah 62:12 stands as the climactic declaration of a chapter saturated with themes of divine zeal and restoration for Jerusalem (Zion). The preceding verses, such as Isaiah 62:1 and Isaiah 62:4, articulate God's passionate commitment not to rest until Jerusalem's righteousness shines forth like a blazing torch and she is called by new, glorious names, replacing "Forsaken" and "Desolate." The chapter describes Jerusalem as a "crown of glory" and a "royal diadem" in the Lord's hand (Isaiah 62:3), promises the joy of a bridegroom over his bride (Isaiah 62:5), and assures that watchmen will continually proclaim God's salvation (Isaiah 62:6-7). The verse immediately preceding, Isaiah 62:11, announces the coming of salvation and reward, setting the stage for the definitive naming and recognition in verse 12, signifying the full realization of these promises.
Historical & Cultural Context
This prophecy is set against the backdrop of the post-exilic period, following the Babylonian captivity. The people of Judah had returned to a desolate and ruined Jerusalem, facing immense challenges in rebuilding both their city and their spiritual identity. They felt forsaken by God and shamed among the nations. The cultural context includes the significance of names in the ancient Near East, which often reflected character, destiny, or a change in status (e.g., Jacob becoming Israel). To be called "Forsaken" or "Desolate" was a profound mark of shame and divine disfavor. Conversely, new, divinely bestowed names like "Holy People," "Redeemed," "Sought Out," and "Not Forsaken" would signify a complete restoration of honor, a renewed covenant relationship, and God's active presence and favor, reversing the national humiliation and affirming their unique identity as God's chosen.
Key Themes
Isaiah 62:12 encapsulates several major theological and narrative themes prevalent in Isaiah, particularly in the "Book of Comfort" (Isaiah 40-66). A primary theme is Divine Restoration and New Identity, where God actively transforms His people and their capital from shame to glory, bestowing names that reflect their renewed status and relationship with Him, as seen throughout Isaiah 62. This ties into the theme of God's Redemptive Work, emphasizing that their deliverance is not by human effort but by the Lord's powerful intervention, echoing the Exodus narrative (e.g., Exodus 15:13). The concept of Unwavering Divine Pursuit is highlighted by "Sought out," underscoring God's persistent and loving search for His people even when they strayed. Finally, the promise of "A city not forsaken" reinforces Perpetual Divine Presence and Faithfulness, assuring that God will never abandon His chosen people or His holy city, a promise central to the covenant relationship (e.g., Deuteronomy 31:6).
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to redeem (according to the Oriental law of kinship), i.e.; to be the next of kin (and as such to buy back a relative's property, marry his widow, etc.); [idiom] in any wise, [idiom] at all, avenger, deliver, (do, perform the part of near, next) kinsfolk(-man), purchase, ransom, redeem(-er), revenger." In this context, it highlights God as the ultimate Kinsman-Redeemer (Goel) who actively intervenes to free His people from bondage, shame, and spiritual exile, restoring them to their rightful place and relationship with Him.
This primitive root means "to tread or frequent; usually to follow (for pursuit or search); by implication, to seek or ask; specifically to worship; ask, [idiom] at all, care for, [idiom] diligently, inquire, make inquisition, (necro-) mancer, question, require, search, seek (for, out), [idiom] surely." When applied to God's action, it conveys a diligent, intentional, and persistent search or inquiry, emphasizing God's proactive and earnest pursuit of His people, signifying His deep care, active engagement, and desire to restore relationship.
This primitive root means "to loosen, i.e. relinquish, permit, etc.; commit self, fail, forsake, fortify, help, leave (destitute, off), refuse, [idiom] surely." In its negative form ("not forsaken"), it strongly affirms God's permanent presence and unwavering faithfulness. It reassures that God will never abandon, desert, or leave destitute those whom He has chosen and redeemed, directly contrasting the previous state of Jerusalem being called "Forsaken" (Azubah) in Isaiah 62:4.
Verse Breakdown
"And they shall call them, The holy people"
This clause signifies a universal recognition and acknowledgment of God's people. "They" refers to the nations or the world, acknowledging the transformed status of Israel. "The holy people" (qôdesh ʻam) declares their consecrated and set-apart nature, not by their own merit, but by divine designation. This holiness implies a sacred relationship with God and a distinct identity among all peoples, recognized by all who observe God's work.
"The redeemed of the LORD"
This further defines the "holy people" by emphasizing the source and nature of their holiness – it is a result of God's redemptive act. "Redeemed of the LORD" (gâʼal Yᵉhôvâh) highlights God's active, powerful, and covenantal intervention to deliver His people from bondage, sin, and judgment, reclaiming them as His own treasured possession. It underscores that their new status is a gift of divine grace, a testament to His power and love.
"and thou shalt be called, Sought out"
This shifts the address directly to Jerusalem/Zion ("thou"), personifying the city as a beloved individual. "Sought out" (dârash) signifies that Jerusalem, despite its previous desolation and apparent abandonment, has been diligently and intentionally pursued by God. It speaks to God's relentless love and His proactive initiative to restore and reclaim His city, demonstrating His profound care and desire for her.
"A city not forsaken"
This final designation is a powerful reversal of the shame and desolation that previously marked Jerusalem. "Not forsaken" (lo' ʻâzab) directly counters the name "Azubah" (Forsaken) mentioned earlier in Isaiah 62:4. It is a definitive promise of God's perpetual presence, unwavering faithfulness, and commitment to His city, assuring that He will never abandon her to ruin or despair again, establishing a permanent state of divine favor.
Literary Devices
Isaiah 62:12 employs several potent literary devices to convey its message of triumphant restoration. Personification is central, as Jerusalem (Zion) is addressed directly ("thou shalt be called"), ascribing human qualities and experiences (being "sought out" and "not forsaken") to the city itself. This makes the divine promises deeply personal and relatable, transforming a geographical location into a beloved entity. The use of Antithesis or Contrast is evident in the juxtaposition of the old names ("Forsaken," "Desolate" from Isaiah 62:4) with the glorious new names ("Sought out," "A city not forsaken"). This highlights the radical and complete transformation wrought by God's intervention, emphasizing the dramatic shift from shame to glory. Repetition of the phrase "shall be called" (qârâʼ) emphasizes the authoritative, public, and definitive nature of these new identities, signifying a permanent change in status and recognition. The entire verse functions as a Climax to the preceding declarations of God's zeal and promises of restoration in Isaiah 62, culminating in the ultimate affirmation of God's unwavering love and commitment to His people and city.
Theological and Thematic Connections
Isaiah 62:12 is a profound theological statement on God's unwavering covenant faithfulness and His redemptive character. It asserts that God's people and His dwelling place are not defined by their present circumstances of desolation or past failures, but by His active, transforming grace. The new names bestowed—"holy," "redeemed," "sought out," "not forsaken"—are not mere titles but declarations of a new reality forged by divine initiative. This verse speaks to the eschatological hope of a fully restored people dwelling in a perpetually blessed city, a vision that transcends the immediate post-exilic context and points to God's ultimate plan for His creation. It underscores that God's love is not passive but intensely zealous, actively pursuing and reclaiming what is His, ensuring that His chosen ones will forever bear the mark of His redemptive work and enduring presence.
Reflection and Application
Isaiah 62:12 offers profound comfort and a powerful declaration of identity for believers today. In a world that often defines us by our past mistakes, our perceived failures, or our current struggles, this verse reminds us that our truest identity is found in God's loving designation. We are called "holy people" not because of our inherent righteousness, but because we are set apart by God's grace through Christ. We are "the redeemed of the LORD," bought back from the bondage of sin and death by the ultimate Kinsman-Redeemer. Perhaps most comforting is the assurance that we are "sought out" and belong to a "city not forsaken." This speaks to God's relentless pursuit of us, even when we wander, and His promise never to abandon us, even in our deepest valleys. This divine affirmation transforms shame into glory, despair into hope, and isolation into belonging. It calls us to live into this new identity, reflecting God's holiness and proclaiming His redemptive work to a world that desperately needs to be sought out and assured of not being forsaken.
Questions for Reflection
FAQ
Who are "they" who will call God's people "The holy people, The redeemed of the LORD"?
"They" primarily refers to the surrounding nations and the world at large. The prophecy envisions a time when the glory and righteousness of God's restored people and city will be so evident that even those outside the covenant community will recognize and acknowledge their divinely bestowed identity. It signifies a universal recognition of God's redemptive work and the transformed status of His chosen ones, fulfilling the promise that Jerusalem's righteousness would "go forth as brightness" in Isaiah 62:1.
What is the significance of Jerusalem being called "Sought out" and "A city not forsaken"?
These names represent a profound reversal of Jerusalem's previous state and reputation. Historically, Jerusalem had experienced periods of desolation and abandonment, particularly during the Babylonian exile, leading to it being called "Forsaken" (Azubah) and "Desolate" (Shemah) in Isaiah 62:4. "Sought out" (dârash) emphasizes God's active, intentional, and persistent pursuit of His city, demonstrating His deep love and commitment to her restoration. "A city not forsaken" (lo' ʻâzab) is a definitive promise that God will never again abandon Jerusalem to ruin or despair. Together, these names assure God's perpetual presence, faithfulness, and unwavering care for His beloved city and, by extension, for His people.
Christ-Centered Fulfillment
Isaiah 62:12 finds its ultimate and most glorious fulfillment in Jesus Christ and the new covenant community, the Church. The "holy people" and "redeemed of the LORD" are now those called out of darkness into God's marvelous light through the atoning work of Christ (1 Peter 2:9). Jesus is the ultimate Kinsman-Redeemer (gâʼal), who, by His blood, purchased us back from the slavery of sin and death, making us His own treasured possession (Ephesians 1:7). The very act of God "seeking out" His people is epitomized in Christ's incarnation, as He came "to seek and to save the lost" (Luke 19:10). Furthermore, the promise of "A city not forsaken" points to the spiritual reality of the Church as the New Jerusalem, a community perpetually indwelt by God's Spirit, which Christ promised He would never leave or forsake (Matthew 28:20; Hebrews 13:5). In Christ, believers are given a new identity, not based on their past, but on His finished work, ensuring their eternal belonging and God's unwavering presence, culminating in the vision of a redeemed people dwelling with God in the New Jerusalem (Revelation 21:2-3).