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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 62:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
The prophet here tells us,
I.What he will do for the church.
A prophet, as he is a seer, so he is a spokesman. This prophet resolves to perform that office faithfully, Isa 62:1. He will not hold his peace; he will not rest; he will mind his business, will take pains, and never desire to take his ease; and herein he was a type of Christ, who was indefatigable in executing the office of a prophet and made it his meat and drink till he had finished his work. Observe here,
1.What the prophet's resolution is: He will not hold his peace. He will continue instant in preaching, will not only faithfully deliver, but frequently repeat, the messages he has received from the Lord. If people receive not the precepts and promises at first, he will inculcate them and give them line upon line. And he will continue instant in prayer; he will never hold his peace at the throne of grace till he has prevailed with God for the mercies promised; he will give himself to prayer and to the ministry of the word, as Christ's ministers must (Act 6:4), who must labour frequently in both and never be weary of this well-doing. The business of ministers is to speak from God to his people and to God for his people; and in neither of these must they be silent.
2.What is the principle of this resolution - for Zion's sake, and for Jerusalem's, not for the sake of any private interest of his own, but for the church's sake, because he has an affection and concern for Zion, and it lies near his heart. Whatever becomes of his own house and family, he desires to see the good of Jerusalem and resolves to seek it all the days of his life, Psa 122:8, Psa 122:9; Psa 118:5. It is God's Zion and his Jerusalem, and it is therefore dear to him, because it is so to God and because God's glory is interested in its prosperity.
3.How long he resolves to continue this importunity - till the promise of the church's righteousness and salvation, given in the foregoing chapter, be accomplished. Isaiah will not himself live to see the release of the captives out of Babylon, much less the bringing in of the gospel, in which grace reigns through righteousness unto life and salvation; yet he will not hold his peace till these be accomplished, even the utmost of them, because his prophecies will continue speaking of these things, and there shall in every age be a remnant that shall continue to pray for them, as successors to him, till the promises be performed, and so the prayers answered that were grounded upon them. Then the church's righteousness and salvation will go forth as brightness, and as a lamp that burns, so plainly that it will carry its own evidence along with it. It will bring honour and comfort to the church, which will hereupon both look pleasant and appear illustrious; and it will bring instruction and direction to the world, a light not only to the eyes but to the feet, and to the paths of those who before sat in darkness and in the shadow of death.
II.What God will do for the church.
The prophet can but pray and preach, but God will confirm the word and answer the prayers.
1.The church shall be greatly admired. When that righteousness which is her salvation, her praise, and her glory, shall be brought forth, the Gentiles shall see it. The tidings of it shall be carried to the Gentiles, and a tender of it made to them; they may so see this righteousness as to share in it if it be not their own fault. "Even kings shall see and be in love with the glory of thy righteousness" (Isa 62:2), shall overlook the glory of their own courts and kingdoms, and look at, and look after, the spiritual glory of the church as that which excels.
2.She shall be truly admirable. Great names make men considerable in the world, and great respect is paid them thereupon; now it is agreed that honor est in honorante - honour derives its value from the dignity of him who confers it. God is the fountain of honour and from him the church's honour comes: "Thou shalt be called by a new name, a pleasant name, such as thou wast never called by before, no, not in the day of thy greatest prosperity, and the reverse of that which thou wast called by in the day of thy affliction; thou shalt have a new character, be advanced to a new dignity, and those about thee shall have new thoughts of thee." This seems to be alluded to in that promise (Rev 2:17) of the white stone and in the stone a new name, and that (Rev 3:12) of the name of the city of my God and my new name. It is a name which the mouth of the Lord shall name, who, we are sure, miscalls nothing, and who will oblige others to call her by the name he has given her; for his judgment is according to truth and all shall concur with it sooner or later. Two names God shall give her: - (1.) He shall call her his crown (Isa 62:3): Thou shalt be a crown of glory in the hand of the Lord, not on his head (as adding any real honour or power to him, as crowns do to those that are crowned with them), but in his hand. He is pleased to account them, and show them forth, as a glory and beauty to him. When he took them to be his people it was that they might be unto him for a name, and for a praise, and for a glory (Jer 13:11): "Thou shalt be a crown of glory and a royal diadem, through the hand, the good hand, of thy God upon thee; he shall make thee so, for he shall be to thee a crown of glory, Isa 28:5. Thou shalt be so in his hand, that is, under his protection; he that shall put glory upon thee shall create a defence upon all that glory, so that the flowers of thy crown shall never wither nor shall its jewels be lost." (2.) He shall call her his spouse, Isa 62:4, Isa 62:5. This is a yet greater honour, especially considering what a forlorn condition she had been in. [1.] Her case had been very melancholy. She was called forsaken and her land desolate during the captivity, like a woman reproachfully divorced or left a disconsolate widow. Such as the state of religion in the world before the preaching of the gospel - it was in a manner forsaken and desolate, a thing that no man looked after nor had any real concern for. [2.] It should now be very pleasant, for God would return in mercy to her. Instead of those two names of reproach, she shall be called by two honourable names. First, She shall be called Hephzi-bah, which signifies, My delight is in her; it was the name of Hezekiah's queen, Manasseh's mother (Kg2 21:1), a proper name for a wife, who ought to be her husband's delight, Pro 5:19. And here it is the church's Maker that is her husband: The Lord delights in thee. God by his grace has wrought that in his church which makes her his delight, she being refined, and reformed, and brought home to him; and then by his providence he does that for her which makes it appear that she is his delight and that he delights to do her good. Secondly, She shall be called Beulah, which signifies married, whereas she had been desolate, a condition opposed to that of the married wife, Isa 54:1. "Thy land shall be married, that is, it shall become fruitful again, and be replenished." Though she has long been barren, she shall again be peopled, shall again be made to keep house and to be a joyful mother of children, Psa 113:9. She shall be married, for, 1. Her sons shall heartily espouse the land of their nativity and its interests, which they had for a long time neglected, as despairing ever to have any comfortable enjoyment of it: Thy sons shall marry thee, that is, they shall live with thee and take delight in thee. When they were in Babylon, they seemed to have espoused that land, for they were appointed to settle, and to seek the peace of it, Jer 29:5-7. But now they shall again marry their own land, as a young man marries a virgin that he takes great delight in, is extremely fond of, and is likely to have many children by. It bodes well to a land when its own natives and inhabitants are pleased with it, prefer it before other lands, when its princes marry their country and resolve to take their lot with it. 2. Her God (which is much better) shall betroth her to himself in righteousness, Hos 2:19, Hos 2:20. He will take pleasure in his church: As the bridegroom rejoices over the bride, is pleased with his relation to her and her affection to him, so shall thy God rejoice over thee: he shall rest in his love to thee (Zep 3:17); he shall take pleasure in thee (Psa 147:11), and shall delight to do thee good with his whole heart and his whole soul, Jer 32:41. This is very applicable to the love Christ has for his church and the complacency he takes in it, which appears so brightly in Solomon's Song, and which will be complete in heaven.
Historical interpretation
Four Centuries of Reception
4 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.
(Verse 4.) You will no longer be called forsaken, and your land will no longer be called desolate; but you will be called My Delight Is in Her, and your land will be inhabited, for the Lord takes pleasure in you; and your land will be married. LXX: And you will never again be called forsaken, and your land will not be called deserted anymore. Indeed, you will be called My Delight Is in Her, and your land will be inhabited. For Zion and Jerusalem, you will be called the Church, and the Lord's: for the Jews, they will be called Christians. Nor will you be content with this end of the words; but what was previously called Azuba in Hebrew, you will be called Epesi-Ba, which means my will in it; and your land, which was previously called Semema, desolate or deserted, will later be called Bula, which Aquila interpreted as formed; Symmachus and Theodotion interpreted it as inhabited; Septuagint as established, which all signify inhabited and possessed. This is indeed a Hebrew custom, that names are always given to things based on their outcomes: like Abram, who was previously called 'father of heights', when he heard the promise: 'And in your seed all the nations shall be blessed' (Gen. XII, 3), was called 'father of many nations', that is, Abraham. And to the Lord the Savior a name is given above: 'Quickly take plunder, swiftly seize spoil' (Isa. VIII, 1). Also, the sons of Zebedee, one of whom could emit the voice of thunder (Mark III): 'In the beginning was the Word, and the Word was with God, and the Word was God' (John I, 1), were called 'Sons of Thunder', which means 'sons of thunder'. But what follows is omitted by the Septuagint, and it provides reasons why it is called Ephsi and why it is called Bula, because the Lord has been pleased with it in Zion, and has made its land habitable, which was previously deserted due to Jewish error. Whether we apply this to the Church, which was previously possessed by idols and deserted by God.
Those who believe in the Lord received a new title; they are not called after Abraham or Israel or Judah but are named after the master, Christ. For they are called Christians by everyone, since they have put on Christ through the most holy baptism.
Because she will be adorned and established in incomparable beauty, he adds, “You will be a beautiful garland.” For every holy soul and the whole church must be compared with a garland put together from many flowers and a royal jewel. For David says that the church is adorned in gold-embroidered and multicolored clothing similar to what is said in our text. “In the hand of God” means “under his shelter.” For he says, “Under my hand I will shelter you.” And Christ concerning his own sheep said, “No one can steal them from the Father’s hand.” Some say that the garland of Christ are those corrected by him. And the jewel of his kingdom are those martyrs for his sake, whom in his hand the Father had chosen to put round the Son, garlanding him and placing as a royal jewel, with the fullness of those who have been saved through him and by him. Among these taking a new name, she will no longer be called “she who is left deserted” but “my will,” that is, according to my will. This means that she who was previously deserted will be saved and placed with him, rather than deserted.…He says “will,” meaning those doing his will, those who love him, as a young man loves a virgin.… For he protects and keeps her as virgin, according to the mystery mentioned by Paul when he discusses Christ and the church. He shows the present state of the churches under the guidance of the priests day and night. While the people are unconscious of God, the priests become their defending wall, unconquered and placing a faithful guard against any approach of the devil.
“Married,” since on the days of the captivity [your land] had become a widow, without kings or children; now, on the contrary, because of the return, it will be a married woman and a mother of children. “Your land shall be married,” that is, it will be sowed and made fertile, or it will now cooperate in its tilling and germination.
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Summary
Isaiah 62:4 heralds a glorious transformation for Jerusalem and the land of Israel, prophesying an end to their former labels of abandonment and desolation. This divine declaration bestows new, honorific names—Hephzibah and Beulah—that signify God's profound delight and unwavering commitment, symbolizing a renewed, intimate, and permanent covenant relationship akin to a joyful marriage between the Lord and His cherished people.
Context
Literary Context
Isaiah 62 serves as a magnificent climax within the prophetic section of Isaiah 40-66, often referred to as "Second Isaiah," which predominantly focuses on themes of comfort, restoration, and the future glory of Zion following the Babylonian exile. Chapters 60-62 form a cohesive unit, vividly portraying Jerusalem's future splendor, divine vindication, and the Lord's zealous dedication to His people. Chapter 61 outlines the Anointed One's mission to proclaim good news and freedom, while chapter 62 intensifies the theme of God's unceasing watchfulness and passionate desire for Jerusalem's full restoration. The immediate preceding verses (Isaiah 62:1-3) underscore the prophet's relentless intercession and God's solemn promise that Jerusalem's righteousness and salvation will radiate like a brilliant light, drawing the admiration of nations and kings. This verse, therefore, functions as a direct and powerful manifestation of that promised glory and honor, culminating in the profound renaming of the city and land.
Historical & Cultural Context
The prophecy in Isaiah 62 is deeply rooted in Israel's historical trauma of the Babylonian exile and the subsequent return to a ravaged homeland. The people had endured the devastation of Jerusalem's destruction and the land's desolation, fostering widespread feelings of abandonment and despair. This period led to the perception that God had "forsaken" His covenant people. Culturally, names carried immense significance, often reflecting identity, destiny, or a pivotal event. To be "termed Forsaken" (Hebrew: ʻăzûḇâ) or for the land to be "termed Desolate" (Hebrew: šemāmâ) was a public declaration of their perceived state of divine disfavor and ruin. The imagery of marriage was a pervasive biblical metaphor for the covenant relationship between God and Israel, where God was the faithful husband and Israel the often-straying wife. The promise of the land being "married" directly addresses the shame of perceived abandonment, signifying a restoration of honor, security, and fruitfulness, much like a bride being claimed by her husband and brought into a secure home.
Key Themes
This verse powerfully encapsulates several overarching themes prevalent in Isaiah and the broader prophetic literature. Central is the theme of Divine Restoration and New Identity, where God actively intervenes to reverse the fortunes of His people, transforming their status from one of shame and desolation to one of honor and delight. This is intrinsically linked to God's Unwavering Covenant Faithfulness, demonstrating that despite Israel's failures, the Lord remains committed to His promises, as seen in passages like Jeremiah 31:3. The new names, "Hephzibah" and "Beulah," highlight God's Personal Affection and Delight in His people, moving beyond mere obligation to a profound emotional connection. Finally, the imagery of Spiritual Marriage and Intimate Union underscores the depth and permanence of the renewed relationship between God and His land/people, echoing the covenant language found in Hosea 2:19-20. This promise of a secure and fruitful union contrasts sharply with the previous state of spiritual barrenness and abandonment.
Exposition and Analysis
Key Word Analysis
Meaning "my delight (is) in her." This is a divinely bestowed name, not merely a descriptive term. It signifies God's personal, deep-seated pleasure, affection, and joy in Jerusalem. It replaces the old name of "Forsaken," indicating a complete reversal of God's perceived disposition towards His people. The name itself is a profound declaration of God's intimate love and favor, revealing His passionate delight in His chosen city.
This name, derived from the primitive root H1166, meaning "to be master" or "to marry," directly contrasts with "Desolate" (H8077, shᵉmâmâh), which implies emptiness and lack of ownership. "Beulah" signifies a secure, permanent, and fruitful relationship, where the land (and by extension, the people) is rightfully claimed and cherished by the Lord as a husband cherishes his wife. It speaks to an end of barrenness and an ushering in of fruitfulness, security, and divine possession under God's loving care.
Properly meaning "to incline to; by implication... to be pleased with, desire." This verb emphasizes the active, volitional, and joyful nature of God's affection. It is not a passive acceptance but an eager, fervent inclination towards His people. This divine delight is the very foundation and motivation for the radical renaming and the comprehensive restoration of the land, demonstrating God's deep emotional investment in their well-being and glorious future.
Verse Breakdown
"Thou shalt no more be termed Forsaken;"
This clause directly addresses Jerusalem, personified as a woman, promising a definitive end to the derogatory and painful label of "Forsaken" (Hebrew: ʻăzûḇâ). This name reflected the profound shame, despair, and perceived abandonment that the city and its inhabitants endured during the exile, when they felt God had left them to their enemies. The divine declaration here is a powerful negation of that past identity, signaling a new era of divine presence and care.
"neither shall thy land any more be termed Desolate:"
Complementing the first clause, this part extends the promise of transformation to the physical land itself. "Desolate" (Hebrew: šemāmâ) refers to the state of ruin, emptiness, and barrenness that afflicted the land during and after the exile. God promises to remove this label, signifying an end to its physical and spiritual barrenness and a return to vibrant fruitfulness, habitation, and flourishing under His blessing.
"but thou shalt be called Hephzibah,"
This introduces the new, divinely-given name for Jerusalem. "Hephzibah" (Hebrew: Chephtsîy bâhh) means "My delight is in her," directly expressing God's personal affection, profound pleasure, and overflowing joy in His city and people. This renaming is a public and intimate declaration of God's restored favor and intimate relationship, signifying a complete shift from perceived abandonment to cherished delight.
"and thy land Beulah:"
The land also receives a new, symbolic name, "Beulah," meaning "Married." This powerful metaphor signifies the secure, permanent, and intimate covenant relationship between the Lord and His land/people. It stands in stark contrast to the previous state of desolation and abandonment, implying a renewed union that will bring forth abundant fruitfulness, security, and divine protection.
"for the LORD delighteth in thee,"
This clause provides the divine rationale and underlying motivation for the entire transformation. The radical change in identity and status is not arbitrary but flows directly from the Lord's intrinsic pleasure, deep affection, and eager inclination towards His people. This delight (from the Hebrew châphêts) is the driving force behind the comprehensive restoration, highlighting God's passionate commitment.
"and thy land shall be married."
This reiterates and reinforces the meaning of "Beulah," solidifying the imagery of a covenant marriage. It emphasizes the active and volitional role of the Lord in claiming and cherishing His land, ensuring its security, fruitfulness, and perpetual union with Him. This is the ultimate expression of the restored, intimate, and unbreakable relationship between God and His people.
Literary Devices
Isaiah 62:4 is rich with profound literary devices that amplify its message of divine transformation. Personification is prominently used, treating Jerusalem and the land as living entities capable of being "termed," "called," and even "married." This device imbues the prophecy with deep emotional resonance, making the divine interaction feel intensely personal and relational. The verse also employs powerful Contrast, juxtaposing the former names of "Forsaken" and "Desolate" with the new, glorious names "Hephzibah" and "Beulah." This stark opposition highlights the radical and complete nature of God's restorative work, emphasizing the dramatic shift from shame to honor. Metaphor is central to the verse's meaning, particularly the Marriage Metaphor, which portrays the relationship between God and His land/people as a sacred, intimate, and unbreakable union between husband and wife. This metaphor conveys themes of fidelity, security, fruitfulness, and profound love. The Repetition of "termed" and "land" emphasizes the comprehensive nature of the transformation, affecting both the city's identity and the physical territory, reinforcing the certainty of God's promise.
Theological and Thematic Connections
Isaiah 62:4 stands as a profound testament to God's redemptive character and His unwavering commitment to His covenant people. It reveals a God who does not abandon His promises but actively intervenes to reverse shame and desolation with delight and intimate union. This passage underscores the theological truth that God's love is not contingent on human perfection or performance but flows from His own faithful nature, leading Him to restore and rename those who were once considered lost. It speaks to the ultimate hope of a renewed relationship between the Creator and His creation, foreshadowing a time of perfect harmony, security, and joy, rooted in God's passionate delight.
Reflection and Application
Isaiah 62:4 offers a profoundly hopeful and identity-affirming message for believers today. Just as God promised to transform Jerusalem from "Forsaken" and "Desolate" to "Hephzibah" (My delight is in her) and "Beulah" (Married), He extends a similar promise of new identity and intimate relationship to all who are in Christ. For those who have felt abandoned, neglected, unloved, or spiritually barren, this verse assures us that God's ultimate desire is to delight in us and to draw us into a secure, fruitful, and permanent union with Him. Our past labels, perceived failures, or even the shame we carry do not define our future in God's eyes; His boundless love and redemptive power rename us, transforming our shame into glory and our emptiness into overflowing life. This passage calls us to embrace our new identity in Christ, trusting in God's unwavering delight and His covenant faithfulness, which promises a future of deep intimacy, security, and abundant blessing. It invites us to live as those cherished by God, reflecting His joy and fruitfulness in a world that often feels forsaken and desolate.
Questions for Reflection
FAQ
What is the significance of the new names, Hephzibah and Beulah?
The new names are profoundly significant because they represent a complete reversal of Israel's former status and a public declaration of God's renewed covenant relationship. "Hephzibah" (Hebrew: Chephtsîy bâhh') means "My delight is in her," signifying God's personal affection, pleasure, and joy in Jerusalem. It replaces the name "Forsaken" (Hebrew: ʻăzûḇâ), which reflected the despair and shame of exile. "Beulah" (Hebrew: derived from bâʻal) means "Married" or "Possessed (by a husband)," symbolizing a secure, permanent, and intimate union between God and His land/people. This replaces "Desolate" (Hebrew: šemâmâ), which indicated barrenness and abandonment. Together, these names declare that God has not forgotten or abandoned His people but has chosen them for a special, joyful, and fruitful relationship, as highlighted by the Lord's delight in them, as stated in Isaiah 62:4.
Does this prophecy apply only to the nation of Israel, or does it have broader implications?
While Isaiah 62:4 is primarily a prophecy for the literal nation of Israel and the city of Jerusalem, promising their restoration after exile, its theological themes have profound broader implications for all believers. The imagery of God's delight and the spiritual marriage relationship transcends national boundaries. In the New Testament, the Church is often depicted as the "bride of Christ" (e.g., Ephesians 5:25-27), suggesting that the intimacy and security promised to Israel are extended to all who are united with Christ. Therefore, while the historical fulfillment is tied to Israel, the spiritual principles of God's delight, His redemptive renaming, and His desire for an intimate, secure relationship apply to every individual believer and the global Church. This verse offers a universal message of hope, identity, and divine love, showing God's desire to "marry" Himself to His people.
Christ-Centered Fulfillment
Isaiah 62:4 finds its ultimate and most profound fulfillment in Jesus Christ, who is the embodiment of God's delight and the means by which humanity is brought into an eternal marriage covenant with God. Just as God delighted in Jerusalem, His ultimate delight is in His Son, Jesus, as declared at His baptism and transfiguration (e.g., Matthew 3:17). Through Christ, those who were once "forsaken" by sin and "desolate" in their spiritual state are now renamed and brought into a new, vibrant relationship with God. The Church, composed of believers from every nation, is presented in the New Testament as the "bride of Christ" (e.g., Revelation 21:9), signifying the intimate, secure, and permanent union foreshadowed in Isaiah. Christ, the faithful Bridegroom, gave Himself for His bride, the Church, to make her holy and blameless (as seen in Ephesians 5:25-27). Through His sacrificial death and glorious resurrection, He has "married" His people, bringing an end to spiritual desolation and ushering in an era of divine favor, fruitfulness, and eternal joy, culminating in the consummation of the marriage supper of the Lamb (revealed in Revelation 19:7-9). Thus, Isaiah 62:4 points forward to the glorious reality of God's delight in His redeemed people, made possible and perfected through the person and work of Jesus Christ, the one who truly makes us "Hephzibah" and "Beulah."