Isaiah 62:9Meaning & Commentary from the Church Fathers

Consequently, they endured crop failures, diseases, and invasions from enemies who ravaged their land, taking away all that was harvested, as it was declared to them, "You shall sow, but you shall not reap; you shall extract the oil, but not anoint yourselves; and you shall not drink wine" (Micah 6:15). Therefore, if you improve, O Jerusalem, meaning if you engage in true spiritual service, turn from images, and heed the writings of Moses about Me, if you accept grace through faith and become a source of joy on earth—a great testament to Christ—the Lord will declare by His glory (for there is nothing greater by which He can swear) and by His power, that no past calamities resulting from your great transgressions shall harm you again. You will not labor in vain in your spiritual endeavors, but as the divine David said: you will reap the rewards of your toils (Psalm 127:2), and as Paul reminds us: whatever a man sows, he will also reap, and he who sows to the Spirit will of the Spirit reap everlasting life (Galatians 6:7-8). Through these words, he reveals that spiritual Jerusalem will yield a rich harvest of spiritual bounty. Those who achieve this will, indeed, exalt the Lord, and those who drink will find refreshment in the sacred courts; for those who embrace the beauty of righteous living and gather the fruits of genuine faith will rejoice in the heavenly realms.

Yet, those who have sown shall reap and celebrate, and those who gathered and disposed of the chaff will fill their barns with the pure grain, enjoying the fruits of their labor while giving everlasting praise to the Lord and partaking of wine in His sacred courts.

This indicates the possibility of many dwelling places in the Father’s house, possibly representing future joy in the heavenly kingdom, or it may refer to churches established throughout the world, where we will flourish in the house of the Lord. When it is stated, 'I will no longer give your wheat to your enemies, and foreigners will not drink your wine for which you worked,' it reveals that previously the efforts of the Jews and all their endeavors were subject to demonic forces, as they wavered between allegiance to God and to idols, exemplified when they inquired of Elijah: 'How long will you hesitate between two opinions?' (1 Kings 18:21). In the narrative found in the Book of Judges, it is recounted that the Midianites came and ravaged the produce as far as Gaza, resulting in the people’s food being consumed by mute beasts (Judges 6). This wheat and wine will be consumed solely by those who honor the Lord in His holy courts. The Lord proclaimed during His passion, 'Truly, I tell you, I will not drink of the fruit of the vine until that day when I drink it new in the kingdom of My Father' (Mark 14:25).

This is partially fulfilled within the Church as when the Lord instructs His followers, 'Drink, My brothers, and be merry, for wine gladdens the heart of man' (Psalm 104). In full brightness and at midday, Joseph shares wine with his brothers (Genesis 43). However, it will find its complete realization when the earth is filled with the Lord’s abundance. The wheat from which the heavenly bread is made is the same of which the Lord said, 'My flesh is indeed food' and of the wine, 'My blood is indeed drink' (John 6:55).

Some interpret these hosts as the churches across the globe, and the stones along the path (Is 62:10) as snares laid out by the adversary. Yet the watchmen—referring to the disciples—are charged with ensuring that those who approach are shielded from all danger. On one side, the Jews tend to adhere strictly to the letter of the Law, while the Greeks resist doctrines that they find unfamiliar. They refer to the teachings penned by the Jewish scribes. However, spiritual leaders eliminate the thorns of confounding obscurity and clear away every hindrance to the knowledge of God. Thus, Paul writes to the circumcised, There is neither circumcision nor uncircumcision (Gal 5:6), but solely the observance of God's commandments.

Once the Jewish people understand these tribulations as just retribution from the Lord, they will repent, leading Him to transform His wrath into compassion. He pledges to return to them the land that had been taken and allow them to fully enjoy the yield of their fields and vineyards: “I will no more give thy wheat for food to thine enemies, neither shall the sons of strangers drink thy wine, wherewith thou hast laboured; but they that gather it shall eat it, and praise the Lord, and they that gather it shall drink it in my courts.” In other words, the produce of their farms will be brought to the temple, and from the leftover sacrifices, they will prepare a meal of gratitude in the narthex (Deut. 12:17-18). The Lord reinforces His promise with an oath, swearing by His right hand and the might of His arm. The significance of this oath is clear: just as it is certain that I am all-powerful (symbolized by His right hand and strong arm), so too is it certain that my promise will hold true—that my people will inalienably enjoy the fruits of their labor. This promise was indeed fulfilled when the Jews returned from captivity, albeit incompletely, as they faced further devastation by neighboring tribes, as well as by the Syrians, Greeks, and Romans, until they ultimately lost their sovereignty under Roman rule. It seems reasonable to suggest that the prophet, in conveying the Lord’s promise, had in mind not only the Jewish people but also the New Testament Church. He foresaw a time when, following persecution, Christians would no longer lose their property rights due to their faith, would not be ravaged, and would live quietly and piously, able to freely use the fruits of their labor for the Church’s benefit, supporting the temples of God and their ministers. This parable is recited on the day commemorating the Monk Nikita, the pillar-bearer, in reference to his act of standing on the pillar alongside the prophecy regarding the guards who would watch day and night over the walls of Jerusalem.