The journey of Jerusalem from a state of brokenness and exile back to its former glory is a central vision of comfort. Ultimately, the city is destined to be restored as the spiritual and governmental heart of a united nation.
The prophet addresses Jerusalem, comparing it to a mighty fortress or a high watchtower guarding over a flock. The Israelites are likened to this flock of sheep, and the city serves as their protective center, the place where all the tribes naturally gather three times a year [רד״ק, אבן עזרא, מצודת דוד, שטיינזלץ]. Some scholars identify this protective stronghold specifically as Mount Zion, the Temple, or the Tower of David [רש״י, רד״ק, אבן עזרא, מלבי״ם]. It is also noted that the prophet borrows the name of an actual location near Bethlehem to create this powerful imagery [מלבי״ם].
Taking a completely different approach, another tradition interprets the city's title as a reference to darkness or concealment. In this view, the prophecy speaks of the Messiah, who is currently hidden from the world's eyes because of the sins of the people [רש״י, רד״ק].
The prophecy promises a grand return to the city. Many explain that the remnant of the nation, the vulnerable and cast-off flock mentioned earlier, will finally gather and come back to Zion [רש״י, מצודת דוד]. Alternatively, this arrival refers directly to the return of sovereignty itself coming back to the city [אבן עזרא].
The pinnacle of this vision is the restoration of the original dominion. Commentators agree this points to the return of the Davidic dynasty in all its splendor. The defining feature of this future kingdom is absolute unity. Moving past the tragic era of a divided nation, the leadership will mirror its very beginning during the days of David and Solomon. It will operate as a single government uniting all the tribes from within Jerusalem [רש״י, מצודת דוד, אברבנאל]. The promise of this restored kingdom is repeated to emphasize its absolute certainty [רד״ק].
A unique perspective outlines this redemption as a gradual, three-tiered process. First comes the swift and absolute gathering of the exiles of Judah and Benjamin. Second, a minor leadership of judges is established, echoing the early days before Israel had a king. Finally, the permanent kingdom of the Messiah from the house of David is established [מלבי״ם]. The pacing of these events is deliberate. The physical return of the exiles will be rapid, while the restoration of the government will be a slow, step-by-step evolution until it reaches its perfect, final form [מלבי״ם].