Isaiah 41:19Meaning & Commentary from the Church Fathers

Their tongues are parched with thirst: I, the Lord, will respond to them; I, the God of Israel, will not abandon them. I will create rivers in the mountains and springs in the valleys; I will transform the wilderness into a lake, and the dry land into fountains of water; I will plant in the desert the cedar, the shittim, the myrtle, and the olive tree; I will cultivate in the plain the cypress, the jabor, and the beech together, so that they may see, know, consider, and understand that the hand of the Lord has accomplished these deeds, and the Holy One of Israel has brought them about (Isaiah 41:17-20). Do you not recognize the concern of God, who not only grants gifts but also makes it known that He is the source, ensuring it is understood that these blessings arise not from chance or human effort, but through divine stewardship and providence? It is human nature to endure trials and sufferings before receiving blessings; however, it is divine nature to comprehend the reasons behind both.

However, He declares that from ancient times, He will provide rivers for the thirsty on the mountains, referring to holy individuals enriched with the divine and elevated word who, like streams, pour out their wisdom to the thirsty. Thus, the once desolate land will undergo a transformation into meadows and groves, and the arid ground will become a source of abundant water.

These watercourses symbolize those who, at different times and places, serve as quiet leaders and teachers within the church. They draw from the springs and rivers of the divinely inspired Scriptures, absorbing the word into their hearts and minds and sharing it with others, much like water carriers tending to blossoming gardens. The way in which the desert will become vibrant meadows, nurturing trees, is further illuminated when He states that I will sow cedar, tumbleweed, myrtle, cypress, and poplar in the parched land. All these trees are fragrant and eternal. The saints possess a spiritual fragrance due to their pure lives, remaining unblemished by worldly desires; they stand firm and strong, for God sustains and supports them, as the righteous are established by the Lord, as written in Psalm 36:17.

Rivers, springs, and streams of water will be present on the mountains and in the fields, indeed everywhere; the wilderness shall be revitalized into meadows of water. Those called by faith will witness with their own eyes, reason through understanding, and learn from the remarkable transformations that such magnificent and glorious events do not occur by mere chance, but rather, it is the hand of the Lord that has orchestrated them—the power and authority of the divine revelation. It was not through false gods, nor through the elements of this world, nor the fabricated deity of our age, but the Holy One of Israel who has brought them into existence.

The Gentiles, poor and powerless, lacking knowledge of the truth, search for life-giving waters through many teachers and shifting philosophies, but they discover none; their tongues are dry with thirst, devoid of the law and the prophets. As the Gospel testifies, this individual squandered all his wealth on doctors (Luke 8) and could not liberate himself from the idolatrous bloodshed and the blood of sacrifices. Thus, the Lord God of Israel did not entirely forsake them, nor did He allow them to perish eternally, but opened rivers upon the heights and springs in the valleys. These waters flow from the river mentioned in the Psalms: "The river doth make glad the city of God" (Psalms 40:5), and elsewhere, "The river of God is filled with waters" (Psalms 64:10). These springs arise from the source referred to by Jeremiah, who said, "Forsake me, forsake me, the spring of living waters." Moreover, the same prophet proclaims, "They shall drink of the waters of the fountain of the Savior," as celebrated in the Psalms: "Bless the Lord God from the fountain of Israel" (Psalm 67:27). And He transformed the wilderness into a reservoir of waters, and the unyielding land into streams. Concerning these waters, the Savior spoke in a profound manner: "Whoever drinks of the water that I shall give him shall never thirst; the water I provide will become in him a spring of water welling up to eternal life" (John 4:14). He further states: "If anyone thirsts, let him come to me and drink. Whoever drinks of the water that I shall give him, rivers of living water shall flow from his belly" (John 7:37-39). This, the Evangelist clarifies, refers to the Holy Spirit, whom those who believe in His name are eager to receive. As a result, since the members of the once-abandoned church have been nourished with the waters of life, cedars, beeches, myrtles, cypress, and poplars now flourish among them, according to the Seventy. In the Hebrew and other translations, this includes cedars, shittim, myrtles, olive trees, cypress, elms, and beeches collectively. This variety of trees symbolizes a diversity of spiritual gifts. Notably, we mention the Hebrew term "setta," which Theodotion interprets as thorns. This type of tree thrives in the wilderness and resembles a white thorn, and it is from this wood that the ark and tabernacle, known as sittim, were crafted (Ex. 37). This durable and lightweight wood surpasses other trees in strength and beauty. Cedars, cypress, and myrtles emit a delightful fragrance and resist decay. Elms and poplars, or beeches, are useful for tying vines or producing various products. All these trees are planted together in the wilderness to ensure that not a single note on the Lord's harp or virtue from the gifts of the church goes unrepresented, allowing all to recognize that the hand of the Lord has orchestrated these events so that rivers of virtues may thrive in the land of the nations. Thus, cedars, cypress, and other trees flourish in the wilderness of the nations so that their tops ascend towards heaven, illuminated by the olive tree, which provides nourishment for the light and rest for those who labor.

Conversely, the thorn represents those learned in spiritual teaching, who, in their discussions of sin and virtue, either warn of eternal repercussions or offer the delights of the heavenly realm, penetrating the hearts of their listeners and bringing forth tears as if from the very depths of their souls.

Myrtle possesses the ability to bind, reuniting those who are separated. Those marked by myrtle are undoubtedly those who empathize with their neighbors' struggles and temper their sorrow with compassion. Hence, it is written: Blessed be God, who comforts us in all our afflictions, for He is capable of offering solace in every trial (2 Corinthians 1:4). By sharing words or acts of consolation with their distressed neighbors, they undoubtedly restore a sense of peace to them, preventing despair from overwhelming their spirits.

But who do we consider when referencing the olive tree, if not the merciful? In fact, the Greek word for mercy, ελεοσ, relates directly to the olive, whose oil represents the essence of compassion in the sight of Almighty God. The promise further declares, I will plant in the wilderness a spruce, an elm, and a beech tree. The fir tree, which ascends to great heights, symbolizes those who, within the Holy Church, while still in earthly bodies, gaze upon heavenly realities. Though they originate from the earth, their contemplation elevates them beyond rational confines. The elm tree, on the other hand, signifies those fixated on worldly matters, yielding no fruits of spiritual virtues. Nonetheless, while the elm itself bears no personal fruit, it often supports the vine in its bearing. Similarly, those concerned with earthly matters within the Holy Church, despite lacking spiritual gifts, assist the holy individuals filled with divine virtues, producing a vine laden with grapes.

As for the beech tree, which despite not growing upward remains green and fruitful, it symbolizes those within the Holy Church who may not yet engage in good deeds due to their youthful limitations, but who, striving to emulate the faith of their believing parents, sustain an unyielding faith characterized by a vibrant greenness.

This represents that mighty river which nourishes the Lord’s garden, featuring numerous springs that the Lord has opened upon the hills and barren lands, transforming the arid wasteland into a vibrant lake, teeming with life and blossoming trees. Isaiah 61 refers to those whom the Lord shall comfort as "the planting of the Lord for His glory." Such is the essence captured in verse 19 of this chapter: they embody both the church of Christ and the individuals forming the kingdom of our God. They symbolize the Lord’s renewed vineyard, previously unfruitful, until the Heir arrived, whom the vine growers of old executed but who triumphed over death and resurrected “to be Lord both of the dead and the living” (Rom. 14:9). "The Holy One of Israel has accomplished these things" (v. 20). In the subsequent four verses, the prophecy is directed towards all nations, not solely Israel. The voice of God addresses the Gentiles, affirming what has been stated regarding verses 2-4; we can be confident that the prophet's words extended beyond the borders of Palestine, providing wisdom to the discerning minds of Gentile societies. It is evident that Isaiah’s prophecies sparked inspiration for the renowned poetic works known as the Sibylline Oracles in antiquity. Figures such as Pythagoras, Socrates, and Plato emerged as progeny of wisdom, whose origins lie in Revelation.