Isaiah 35:1Meaning & Commentary from the Church Fathers

He expressed through one of His holy prophets, “Behold, I will extend peace to her like a river and the glory of the nations like an overflowing stream” (Isaiah 66:12). Thus, this land is no longer desolate, but rather abundant, flourishing with the presence of the Bridegroom and blossoming in spirit. Therefore, let the once thirsty land celebrate and bloom like a flower, fragrant and beautiful together. This fragrance embodies Christ, as Paul affirms, stating, “We are the aroma of Christ to God” (2 Corinthians 2:15). The wilderness of Jordan refers to the arid land nearby. It was not to the Israelites who turned away that the Jordan was granted, but rather to us who emerged from the Gentiles; it was allotted to those who believed among them. We have received it; in it we are baptized, transforming it into a sacred spring. Thus, to this parched land, once in want, the glory of Lebanon and the honor of Carmel are now presented. Jerusalem and the temple of God are frequently referred to as Lebanon and Carmel. The glory that was once associated with the holy city and the Divine temple has now been granted to the Church of the Gentiles, where we behold the majesty of the Lord, the height of God. The Jews approached the Lord (Christ) as an ordinary man, lacking any distinction compared to others. Yet we perceive the fullness of His glory, for we recognize Him as God who, for our sake, became man, thus truly embodying divinity.

The voice of the Lord breaks the cedars and strips the forests bare’ (Psalm 28:8-9), will yield an abundance, and due to the struggle of the deer, the creatures that once inhabited the forests will be driven out of all the nations’ woodlands, fulfilling the words of the same prophet: ‘Sing, O barren one, you who did not bear; break forth and cry aloud, you who are not in labor, for the children of the desolate one will be more than those of her who has a husband’ (Isaiah 54:1). That which was once dry and impassable, lacking living water, and where the Lord had not passed, will now blossom into a lily, or as Aquila terms it more clearly, χαλοχωσις, which we may describe as a blooming rose with open petals. It shall flourish, expressing the thought of the Apostle: ‘In every place we are the fragrance of Christ’ (2 Cor. 2:14-15), echoing the Song of Songs: ‘the flowers appear on the earth, the time of singing has come’ (Song of Songs 7). While the Hebrew text does not include the phrase ‘the deserts of the Jordan shall rejoice,’ we can interpret this as a reference to John’s baptism of repentance in the Jordan River, which the Lord endorsed through His immersion. Furthermore, as it metaphorically relates to the wilderness of the nations where John preached, it connects with the wilderness of the Jordan, allowing us to find the Savior’s baptism through the wilderness of the nations. The following declaration: the glory of Lebanon is given to her, along with the beauty of Carmel and Sharon, can be understood in line with our previous interpretation, whereby Lebanon signifies the temple or Jerusalem, as stated by Zechariah: ‘You have opened your doors in Lebanon’ (Zechariah 11:1), and similarly by Ezekiel regarding the great eagle with powerful cries, which has authority over Lebanon and Carmel (Ezek. 17:3) and symbolizes the former people, mentioned earlier: the wilderness shall be like Carmel, and Carmel shall be counted as a forest (Isa. 32). Saron embodies a similar meaning based on Scripture: Saron has become like a wilderness (Isa. 33). Therefore, all the splendor, honor of God, and the understanding of the circumcision, along with the rich and level places known as Saron, which Simmachus translated as fields, will be granted to the church, which was once a wilderness, and its people will behold the glory of the Lord and the majesty or grandeur of our God.

This signifies the boundless flow of the Holy Spirit coming down from above and renewing the city of God, which is identified as a life in communion with God. Thus, this river of God has extended even into the wilderness, meaning the church of the Gentiles, and it continues to impart living water to this day.

The trajectory of God's kingdom will reflect a transformation akin to turning a desolate wasteland into a vibrant and fruitful landscape. The desolate wilderness symbolizes the pagan world, which exists solely on a natural level and has not experienced the Lord's nurture, unlike His chosen people. Consequently, this world is spiritually barren and yields meager fruit. Lacking the grace of God, it remains a dry and parched desert. Yet, the day will arrive when the Lord will bestow His grace upon this barren land, calling the Gentiles into His kingdom. In this period, we can affirm the truth of what the Church proclaims through the prophet’s words: "The wilderness has blossomed like a crinus, O Lord," referring to the once unfruitful Gentile Church. Just as humanity delights in the sight of a flourishing garden, so too will the Lord take joy in witnessing the vibrant faith and devotion within His Church, which will revel in the abundant grace of God that is generously poured out upon it. The prophet anticipates this joy, urging, "Rejoice, O thirsty wilderness."