For, he says, let not anyone suppose that these things have been said concerning the Jewish people, for he commands a signal to be raised for all the nations, and he proclaims his message for all until the ends of the earth. Then he clearly teaches that the daughter of Zion—the church—is to expect her Savior when he says: Say to the daughter of Zion. And he called the new church of God, who received a new name, daughter of Zion, because she is the daughter of the godly commonwealth that was formerly among the Jews. It is she whom he addresses when he says: See, your Savior has come to you, having his own reward. And one should note that this verse repeats an earlier verse: “See, the Lord comes with strength; see, his reward is with him and his work is before him”; and now: Say to the daughter of Zion, “See, your Savior has come to you, having with him his own reward and his work before him.” Therefore, this verse refers to the Savior during his first coming long ago, when he worked and suffered on behalf of the race of humankind and secured salvation from God for those who believe in him—in him who “was called Jesus,” according to the testimony of the angel. But the verse also refers to his second advent, for the Word introduces him as the judge and giver of rewards.
And he shall call it a holy people, redeemed by the Lord. But instead of And he shall call it, the text in the other Greek translations reads: and they shall call them, clearly speaking about those who will be saved. They, therefore, shall be called a holy people, redeemed by the Lord, and you the city of God, and it is to them that it has been said: You shall be called “A City Sought After” and “Not Forsaken.”
Eusebius of Caesarea, Commentary on Isaiah 62:10–12
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