Isaiah 51:3Meaning & Commentary from the Church Fathers

The analogy between the fertility of this once arid land and the filling of a barren womb is not parallel: while farmers can cultivate the land, the act of filling a barren womb is solely reliant on Divine intervention. Moreover, there is a distinction between calling one person and multiplying them, and creating a multitude through the calling of many. Additionally, to free a captive from an adversary and return them against their will differs from leading someone from their own homeland into a strange land, as those who were freed were quickly returned. In this way, they would understand that after great acts, He would effortlessly achieve what seems minor. He will restore all the desolation and turn the wastelands into a paradise. Aquila and Symmachus interpret this as a source of delight, while Theodotion sees it as a garden. Likewise, the wilderness will be akin to the garden of the Lord. Aquila refers to its fields; Symmachus mentions its leaves; Theodotion describes it as Arabia. Joy and gladness will abound, filled with praise and melodies. Aquila refers to this as the voice of adoration; Symmachus as the voice of songs; Theodotion as the voice of hymns and blessings. The occurrences will inspire them to bless and praise God again, while simultaneously gaining immense benefit for their conduct.

God has promised to console Zion, yet we find no realization of this promise; instead, it seems desolate and in ruins. Therefore, the prophet's message is directed to the multitude of believers, the church of the living God. What does he proclaim? Just as I called, says He, Abraham, who was alone, and by him alone made him the father of many nations, so too will I bring comfort to you, O Zion. The comfort expressed in these words is a promise that instills joy in the listeners and establishes a steadfast hope, assuring that when God gathers those called by faith from all corners, Zion will no longer be desolate, but like a paradise, flourishing with flowers and trees, adorned with beautiful and noble plants, and bearing spiritual fruitfulness—namely joy and gladness, confession and a voice of praise. Thus, understand that He pledges to free from the law those who will inhabit the place of plants, filling the spiritual garden, referred to here as the paradise of God. In the past, the law of Moses demanded the sacrifice of oxen, the slaughter of sheep, the offering of turtledoves, and flour mixed with oil; yet, despite these rituals, the God of all people was not made accessible. However, as Christ Himself stated: God is Spirit, and those who worship Him must worship in spirit and truth (John 4:24). True worship in spirit and truth carries with it a sweet fragrance and embodies spiritual joy and gladness grounded in the hope of Christ; for we believe that He will transform our humble bodies to be like His glorious body, and that we will dwell and reign with Him, counted among the sons of God, having received His divine and life-giving Spirit in abundance. We will also offer spiritual fruit, praises, and songs of thanksgiving to Him; for such sacrifices are pleasing to God (Hebrews 13:16).

Despite Abraham's old age and his wife's barrenness, I multiplied his offspring like the stars in the sky, a multitude exceeding count. If from one man so many were born, why should it be implausible for Me to restore Zion’s ruins and transform its wastelands into a delightful paradise, into the garden of the Lord originally planted in Eden to the east, where instead of diverse trees, there will be pure joy and praise? The Jewish tradition associates this promise with the restoration during Zerubbabel's time, following the devastation of Babylon, when Zion was rebuilt and the temple restored. As previously stated, they shall carry your sons in their arms, and your daughters shall be held on their shoulders, with kings tending to you and queens nurturing you (Isaiah 49:22-23), and there shall be those coming from distant lands, including the north, the sea, and the southern regions (ibid. v. 12). When Zion expresses its need for space, saying, A place is too narrow for me; grant me room to dwell (ibid. v. 20), it points to the expansive possibilities beyond the limitations of that era, which were never fulfilled concerning the earthly Jerusalem. The Lord invites those pursuing righteousness to observe, as stated elsewhere, Seek peace, and pursue it (Psalms 33:15), and again, Distribute to the needs of the saints (Romans 12:13). They earnestly seek the Lord, drawing assurance from the past that since much more challenging acts have already been accomplished, the promised fulfillment will certainly come to pass. Moreover, according to the Seventy, those who strive for the truth are encouraged to turn to the solid rock from which they were hewn and to the depths of the pit they have dug—this refers to the Lord Savior, of whom the apostle asserts, The rock is Christ (1 Cor. 10:4). It is also written, Set my feet on a firm foundation (Psalms 39:3), and again: He lifted me upon a rock (Psalms 26:5). For they pierced His side with a spear, from which blood and water flowed, and they pierced His hands and feet. As the Lord Savior said, ‘My hands and My feet have been pierced; all My bones are out of joint’ (Psalm 21:17). One may consider the tomb of the Savior as a hewn stone, where He was laid to rest, and from which He arose, creating countless offspring. He is called Abraham, the Father of many nations. Likewise, Sarah, who was once barren, symbolizes the Church, referred to by another name, Zion, which the Lord has comforted and transformed its wastelands into paradise. For many children are more desolate than those who are married (Isaiah 54:1). The promise, ‘I will make that which is in the west the paradise of the Lord, or the garden of God,’ signifies that a great light appeared to those dwelling in darkness and the shadow of death. Instead of paradise, which we understand as revelation, the Hebrew term used is Eden, as mentioned in the beginning of Genesis. One must note that in Zion, compared to the garden of God, there is to be nothing other than joy and gladness, confession, and the voice of praise, so that what the saints in heaven perform alongside the angels of God may also be reflected on earth through the unending worship of the Lord.

There will be joy and gladness, thanksgiving and song.’ We will witness this realization in that day—where, instead of smoke, distractions, and ritualistic services disapproved by the Lord even in ancient times, Zion will continually exalt the sovereign God, and everywhere will resonate with His praises.