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Commentary on Isaiah 49 verses 18–23
Two things are here promised, which were to be in part accomplished in the reviving of the Jewish church after its return out of captivity, but more fully in the planting of the Christian church by the preaching of the gospel of Christ; and we may take the comfort of these promises.
I. That the church shall be replenished with great numbers added to it. It was promised (Isa 49:17) that her children should make haste; that promise is here enlarged upon, and is made very encouraging. It is promised,
1.That multitudes shall flock to the church from all parts. Look round, and see how they gather themselves to thee (Isa 49:18), by a local accession to the Jewish church. They come to Jerusalem from all the adjacent countries, for that was then the centre of their unity; but, under the gospel, it is by a spiritual accession to the mystical body of Christ in faith and love. Those that come to Jesus as the Mediator of the new covenant do thereby come to the Mount Zion, the church of the first-born, Heb 12:22, Heb 12:23. Lift up thy eyes, and behold how the fields are white unto the harvest, Joh 4:35. Note, It is matter of joy to the church to see a multitude of converts to Christ.
2.That such as are added to the church shall not be a burden and blemish to her, but her strength and ornament. This part of the promise is confirmed with an oath: As I live, saith the Lord, thou shalt surely clothe thyself with them all. The addition of such numbers to the church shall complete her clothing; and, when all that were chosen are effectually called, then the bride, the Lamb's wife, shall have made herself ready, shall be quite dressed, Rev 19:7. They shall make her to appear comely and considerable; and she shall therefore bind them on with as much care and complacency as a bride does her ornaments. When those that are added to the church are serious, and holy, and exemplary in their conversation, they are an ornament to it.
3.That thus the country which was waste and desolate, and without inhabitant (Isa 5:9; Isa 6:11), shall be again peopled, nay, it shall be over-peopled (Isa 49:19): "Thy waste and thy desolate places, that have long lain so, and the land of thy destruction, that land of thine which was destroyed with thee and which nobody cared for dwelling in, shall now be so full of people that there shall be no room for the inhabitants." Here is blessing poured out till there be not room enough to receive it, Mal 3:10. Not that they shall be crowded by their enemies, or straitened for room, as Abraham and Lot were, because of the Canaanite in the land. "No, those that swallow thee up, and took possession of thy land when thy possession of it was discontinued, shall be far away. Thy people shall be numerous, and there shall be no stranger, no enemy, among them." Thus the kingdom of God among men, which had been impoverished and almost depopulated, partly by the corruptions of the Jewish church and partly by the abominations of the Gentile world, was again peopled and enriched by the setting up of the Christian church, and by its graces and glories.
4.That the new converts shall strangely increase and multiply. Jerusalem, after she has lost abundance of her children by the sword, famine, and captivity, shall have a new family growing up instead of them, children which she shall have after she has lost the other (Isa 49:20), as Seth, who was appointed another seed instead of Abel, and Job's children, which God blessed him with instead of those that were killed in the ruins of the house. God will repair his church's losses and secure to himself a seed to serve him in it. It is promised to the Jews, after their return, that Jerusalem shall be full of boys and girls playing in the streets, Zac 8:5. The church, after it has lost the Jews, who will be cut off by their own infidelity, shall have abundance of children still, more than she had when the Jews belonged to her. See Gal 4:27. They shall be so numerous that, (1.) The Children shall complain for want of room; they shall say (and it is a good hearing), "Our numbers increase so fast that the place is too strait for us;" as the sons of the prophets complained, Kg2 6:1. But, strait as the place is, still more shall desire to be admitted, and the church shall gladly admit them, and the inconvenient straitness of the place shall be no hindrance to either; for it will be found, whatever we think, that even when the poor and the maimed, the halt and the blind, are brought in, yet still there is room, room enough for those that are in and room for more, Luk 14:21, Luk 14:22. (2.) The mother shall stand amazed at the increase of her family, Isa 49:21. She shall say, Who has begotten me these? and, Who has brought up these? They come to her with all the duty, affection, and submission of children; and yet she never bore any pain for them, nor took any pains with them, but has them ready reared to her hand. This gives her a pleasing surprise, and she cannot but be astonished at it, considering what her condition had been very lately and very long. The Jewish nation had left her children; they were cut off. She had been desolate, without ark, and altar, and temple-service, those tokens of God's espousals to them; nay, she had been a captive, and continually removing to and fro, in an unsettled condition, and not likely to bring up children either for God or herself. She was left alone in obscurity (this is Zion whom no man seeks after), left in all the solitude and sorrow of a widowed state. How then came she to be thus replenished? See here, [1.] That the church is not perpetually visible, but there are times when it is desolate, and left alone, and made few in number. [2.] That yet on the other hand its desolations shall not be perpetual, nor will it be found too hard for God to repair them, and out of stones to raise up children unto Abraham. [3.] That sometimes this is done in a very surprising way, as when a nation is born at once, Isa 66:8.
5.That this shall be done with the help of the Gentiles, Isa 49:22. The Jews were cast off, among whom it was expected that the church should be built up; but God will sow it to himself in the earth, and will thence reap a plentiful crop, Hos 2:23. Observe, (1.) How the Gentiles shall be called in. God will lift up his hand to them, to invite or beckon them, having all the day stretched it out in vain to the Jews, ch. 65:2. Or it denotes the exerting of an almighty power, that of his Spirit and grace, to compel them to come in, to make them willing. And he will set up his standard to them, the preaching of the everlasting gospel, to which they shall gather, and under which they shall enlist themselves. (2.) How they shall come: They shall bring thy sons in their arms. They shall assist the sons of Zion, which are found among them, in their return to their own country, and shall forward them with as much tenderness as ever any parent carried a child that was weak and helpless. God can raise up friends for returning Israelites even among Gentiles. The earth helped the woman, Rev 12:16. Or, "When they come themselves, they shall bring their children, and make them thy children;" compare Isa 60:4. "Dost thou ask, Who has begotten and brought up these? Know that they were begotten and brought up among the Gentiles, but they are now brought into thy family." Let all that are concerned about young converts, and young beginners in religion, learn hence to deal very tenderly and carefully with them, as Christ does with the lambs which he gathers with his arms and carries in his bosom.
II. That the church shall have a great and prevailing interest in the nations, Isa 49:22, Isa 49:23. 1. Some of the princes of the nations shall become patrons and protectors to the church: King shall be thy nursing fathers, to carry thy sons in their arms (as Moses, Num 11:12); and, because women are the most proper nurses, their queens shall be thy nursing mothers. This promise was in part fulfilled to the Jews, after their return out of captivity. Several of the kings of Persia were very tender of their interests, countenanced and encouraged them, as Cyrus, Darius, and Artaxerxes; Esther the queen was a nursing mother to the Jews that remained in their captivity, putting her life in her hand to snatch the child out of the flames. The Christian church, after a long captivity, was happy in some such kings and queens as Constantine and his mother Helena, and afterwards Theodosius, and others, who nursed the church with all possible care and tenderness. Whenever the sceptre of government is put into the hands of religious princes, then this promise is fulfilled. The church in this world is in an infant state, and it is in the power of princes and magistrates to do it a great deal of service; it is happy when they do so, when their power is a praise to those that do well. 2. Others of them, who stand it out against the church's interests, will be forced to yield and to repent of their opposition: They shall bow down to thee and lick the dust. The promise to the church of Philadelphia seems to be borrowed from this (Rev 3:9): I will make those of the synagogue of Satan to come and worship before thy feet. Or it may be meant of the willing subjection which kings and kingdoms shall pay to Christ the church's King, as he manifests himself in the church (Psa 72:11): All kings shall fall down before him. And by all this it shall be made to appear, (1.) That God is the Lord, the sovereign Lord of all, against whom there is no standing out nor rising up. (2.) That those who wait for him, in a dependence upon his promise and a resignation to his will, shall not be made ashamed of their hope; for the vision of peace is for an appointed time, and at the end it shall speak and shall not lie.
(Verse 14 and following) And Zion said: The Lord has abandoned me, and the Lord has forgotten me. Can a woman forget her nursing child, so as not to have compassion on the son of her womb? Even if she forgets, I will not forget you. Behold, I have inscribed you on the palms of my hands; your walls are always before my eyes. Your builders have come, and those who destroyed and devastated you will depart from you. Lift up your eyes all around and see; all these have gathered together, they have come to you. I live, says the Lord: that you may be adorned with all these, and that you may surround yourself with them as a bride, for your desolate and deserted places, and the land of your ruins, will now be too narrow for your inhabitants, and those who devoured you will be far away. They will still say in your ears, the sons of your barrenness: It is too small for me, make room for me to live. And you will say in your heart: Who has borne these for me? I am barren and not bearing children, a wanderer and captive: and who raised them? I am abandoned and alone: and where were they? LXX: But Zion said: The Lord has forsaken me, and God has forgotten me. Will a woman forget her infant, that she would not have compassion on the child of her womb? But even if a woman were to forget these, I will not forget you, says the Lord. Behold, I have engraved your walls on my hands: and you are always before me. You will be rebuilt quickly by those from whom you were destroyed; and those who scattered you will come out from you. Lift up your eyes all around and see: all these have gathered together, they have come to you. As I live, says the Lord, you shall put them all on like an ornament, and wrap them around you like a bride's necklace: for your desolate and ruined places and your destroyed land will now be too small for your inhabitants, and those who humbled you will be far away from you. For they will say in your ears, your sons whom you have lost: There is narrow space for me: make room for me to live. And you will say in your heart: Who has borne these for me? And I, without children and a widow, who has brought up these for me? I have been forsaken alone, and where were they? Jerusalem and Zion are understood in four ways in the holy Scriptures, as we have often mentioned. One, according to the Jews, which the Lord laments in the Gospel, Jerusalem, Jerusalem, who kills the Prophets, and stones those who are sent to you (Matthew 23:37). And in another place: When you see Jerusalem surrounded by an army, then know that its desolation is near (Luke, XXI, 20). Secondly, the congregation of the Saints, who are established in the peace of the Lord and in the towers of virtues, are rightly called Zion, of whom it is said: Its foundations are on the holy mountains: the Lord loves the gates of Zion more than all the dwellings of Jacob (Psalm LXXXVI, 1). For the foundations of the Jewish Zion, which we see to be destroyed, were not loved by the Lord, nor could that which was loved by the Lord be destroyed. Thirdly, Jerusalem is called the multitude of Angels, Dominions, and Powers, and everything that is established in the ministry of God. Concerning this Jerusalem, the Apostle speaks: But Jerusalem which is above is free, which is the mother of us all (Galatians 4:26). And in another place: But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem (Hebrews 12:22). Fourthly, Jerusalem is called the one which the Jews and our Judaizers, according to the Apocalypse of John, think should be placed in the celestial realm as a golden and bejeweled one, which they do not understand (Apocalypse 21), whose boundaries and infinite breadth are also described in the final part of Ezekiel. Therefore, since these things are so, let us now examine more closely what Zion has said: The Lord has forsaken me, and the Lord has forgotten me. There is no doubt that the congregation of the saints, which was once among the Jews and was abandoned by the Lord, laments this and bitterly mourns that it has been deserted and deprived of the Lord's help. To this, God responded, using a natural analogy: Can a mother forget her infant, be without mercy towards the child of her womb? Even if she could forget, I will not forget you. I will say something more: even if she has forgotten, overcome by the hardness of her mind, the laws of nature; I, however, will not forget my creature, and I will always keep the souls of the saints in my heart. For you should know that what you think is completely abandoned, is written and depicted in my hands; and your walls always remain before my eyes. From this we learn that Jerusalem is not to be sought in the region of Palestine, which is the worst of the whole province, and is rough with rocky mountains, and suffers from scarcity of water, so much so that it needs heavenly rains and makes up for the scarcity of springs with the construction of cisterns; but it is in the hands of God, to which it is said: Your builders have hastened. Or according to the Septuagint: 'You will quickly be rebuilt by those by whom you were destroyed. For it was destroyed by the Jews, it was built by the Jews. It was deserted because of the fault of the Scribes and Pharisees, but it was gathered together for the preaching of the Apostles of Christ, both from the Jews and from the nations. It follows: And those who destroyed and scattered you will come out of you: the worst teachers; so that you do not follow at all the commandments and traditions of men (Matt. XV), but the law of God.' And it is said to her, to raise her eyes around, and to see the children who had gathered to her. Of whom also the Lord spoke: Lift up your eyes, and see that the harvest is already white for reaping (John 4:35). And to make us secure: As I live, says the Lord (which is said according to the custom of swearing in the Old Testament), you will be clothed with all these as with ornaments, and you will surround yourself with them, as a bride adorns herself with a necklace. Blessed is he who has such great merit and virtue that he is called an adornment of the Church. I think, however, that these various spiritual graces are signified, by which the bride is adorned. And this is sung about in the forty-fourth psalm: The queen stood at your right hand, in a garment adorned with gold, surrounded by variety (Ps. 44:10). For those places which were previously deserted and fallen into ruins, with the coming of Christ's Gospel, will be restored and will have such a multitude of inhabitants that they cannot be contained. So, while the persecutors are kept far away, or those about whom we have spoken above: Those who destroyed you and scattered you, will go out from you. And the sons of your barrenness, whom you thought you had completely lost, and that you were widowed by them, will say in your ears: 'The place is too narrow for me in the synagogues, make room for me in the Churches, so that I may dwell more expansively, so that I may not be constrained by the blasphemies of the Jews, so that the whole world may contain your wideness with you.' But unable to express the magnitude of my joy with my mouth, you will think silently in your heart, and say: Who has given birth to these for me? I was barren and a widow, forsaken and captive among the people of Judah, I had ceased to have children, for a long time I had not given birth. After Haggai and Zechariah and Malachi, I had seen no other prophets until John the Baptist; and how is it that being alone and deprived of the help of a husband, I have now begun to have so many children? But so that we may know that Christ is built upon a rock and foundation from both peoples, Paul speaks to the believers: Built upon the foundation of the Apostles and Prophets, with Jesus Christ himself as the chief cornerstone. (Ephesians 2:20.) From this it is clear that the foundation of the Apostles and Prophets is one, our Lord Jesus Christ.
This means that he is teaching here about the ones who were swarming and absorbing it, those who had taken it over. For almost like wild beasts they had reduced and absorbed it. He shows here that the number of those called are so many that they are without number. For his children, it says, that you have lost have pleaded in your ear, “Make room for me.”
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SUMMARY
Isaiah 49:19 presents a powerful prophetic declaration of divine restoration and abundant repopulation for Zion, which symbolizes the exiled people of Israel and the devastated land of Judah. It vividly portrays a complete reversal of fortune: regions once ravaged by war, abandonment, and desolation will become so densely populated that they will be insufficient to contain the returning inhabitants. This miraculous transformation is coupled with the unequivocal promise that those who oppressed, consumed, and seemingly annihilated God's people will be removed and kept far away, signifying not only a physical return but also enduring security and profound liberation from foreign domination.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 49:19 masterfully employs several potent literary devices to convey its message of profound hope and radical transformation. Paradox is central to the verse, as the land, initially described as "waste and desolate," is then paradoxically declared to be "too narrow" for its future inhabitants. This stark contrast highlights the miraculous and supernatural nature of God's restorative work, turning utter emptiness and ruin into overflowing abundance. Hyperbole is evident in the concept of the land being "too narrow," exaggerating the future population growth to emphasize the immense magnitude of the promised increase and flourishing beyond natural limits. The phrase "they that swallowed thee up" functions as a vivid Metaphor for the devastating impact of foreign oppressors, personifying them as a devouring entity. This powerful, visceral imagery underscores the complete subjugation Israel experienced and makes the promise of their decisive removal all the more impactful as an act of divine deliverance. Finally, the entire verse is rich in Imagery, painting a clear and emotionally resonant picture of a desolate landscape dramatically transformed into a vibrant, teeming habitation, appealing directly to the reader's senses and emotions to convey the certainty and wonder of God's redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 49:19 is a powerful testament to God's unwavering commitment to His covenant people and His sovereign power to reverse even the most dire circumstances. Theologically, it profoundly underscores the theme of divine restoration, demonstrating that God is not merely a God of judgment but also a God of profound grace, new beginnings, and ultimate redemption. It speaks to God's unparalleled ability to bring life out of death, fruitfulness out of barrenness, and hope out of despair. This promise extends beyond the physical return from the Babylonian exile, pointing to a spiritual restoration and the ultimate flourishing of God's kingdom, which encompasses both physical and spiritual dimensions. It reveals God as the one who remembers His promises, even when His people feel forgotten, and who actively intervenes to establish justice, reverse fortunes, and bring about His redemptive purposes. The repopulation of the land foreshadows the gathering of God's people from all nations, a theme that expands significantly in later biblical prophecy and finds its ultimate expression in the New Testament.
REFLECTION AND APPLICATION
Isaiah 49:19 offers a profound and enduring message of hope and transformation for believers facing their own "waste and desolate places." It serves as a powerful reminder that no situation, however dire or seemingly irreversible, is beyond God's redemptive power and capacity for renewal. Whether we are grappling with the personal failures that leave us feeling barren, spiritual barrenness that drains our vitality, relational brokenness that seems irreparable, or the lingering effects of past trauma and loss, this verse assures us that God can bring about a miraculous reversal. Just as He promised to repopulate a ruined and empty land, He can fill our emptiness with His presence, our despair with unexpected joy, and our struggles with unforeseen growth and spiritual fruitfulness. It calls us to cultivate a deep trust in God's faithfulness even when circumstances appear utterly hopeless, knowing that He is actively working to bring about restoration and deliverance. This verse encourages us to look beyond our current limitations and embrace the expansive vision God has for our lives and communities, believing that He can make what was once "too narrow" for despair become "too narrow" for the overflowing abundance of His blessings and purposes.
Questions for Reflection
FAQ
Who is "thy" referring to in Isaiah 49:19?
Answer: In Isaiah 49:19, "thy" primarily refers to Zion, which is a rich and multifaceted symbolic representation. It encompasses Jerusalem, the physical city and its surrounding land, and by extension, the exiled people of Israel and the entire community of Judah. Throughout Isaiah 49, Zion is depicted as a mother who feels forgotten and desolate, lamenting her state. God's promises are directed to her, assuring her of profound restoration, abundant repopulation, and complete liberation from her oppressors. This collective identity of Zion encompasses both the physical territory and the covenant community of God's people, emphasizing their interconnected destiny.
When was this prophecy fulfilled, or is it still being fulfilled?
Answer: This prophecy has multiple layers of fulfillment, reflecting the progressive nature of God's redemptive plan. Its initial, partial fulfillment occurred with the return of the Jewish exiles from Babylon in the post-exilic period, as described in books like Ezra 2 and Nehemiah 7, when Jerusalem and Judah began to be repopulated and rebuilt. However, the hyperbolic language of the land being "too narrow" suggests a fulfillment far grander than the initial return. The prophecy also points to a future, ultimate fulfillment in the eschatological age, often understood as the comprehensive gathering of all Israel and the nations into God's kingdom, culminating in the new heavens and new earth where righteousness dwells, as envisioned in Revelation 21. Furthermore, the Church, as spiritual Israel, experiences a spiritual fulfillment of this promise as God gathers people from all nations into His family, expanding His spiritual dwelling place far beyond any physical boundaries.
How does this verse apply to individual believers today?
Answer: For individual believers, Isaiah 49:19 serves as a powerful and deeply relevant metaphor for God's ability to bring restoration and abundance into personal lives marked by desolation, brokenness, or spiritual barrenness. The "waste and desolate places" can represent any area of our lives damaged by sin, trauma, loss, despair, or unfulfilled potential. The promise that the land will be "too narrow by reason of the inhabitants" can be understood as God filling our lives with His presence, purpose, spiritual fruitfulness, and new life beyond what we can possibly imagine or contain. "They that swallowed thee up" can represent spiritual oppression, destructive habits, addictive behaviors, or past hurts that have consumed our peace and joy. The assurance that they "shall be far away" speaks powerfully to God's power to deliver us from these bondages and bring us into profound freedom and security in Christ. Ultimately, it is a promise of hope, radical transformation, and God's unfailing faithfulness to restore, multiply, and bring flourishing into every aspect of our existence.
CHRIST-CENTERED FULFILLMENT
Isaiah 49:19 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ and the new covenant community, the Church. While initially promising the physical restoration of Israel, the prophecy's expansive and hyperbolic language points beyond a mere territorial return to a spiritual and eternal reality. Christ is the true "Servant of the Lord" (as described in Isaiah 49:1-7) through whom God's redemptive work is fully accomplished. Through His atoning sacrifice on the cross, Jesus takes away the sin that caused Israel's desolation and humanity's spiritual barrenness, effectively rebuilding the "waste and desolate places" of our fallen condition. The promise that the land will be "too narrow by reason of the inhabitants" is spiritually fulfilled in the exponential growth and global expansion of the Church, as people from "every tribe and language and people and nation" are gathered into God's kingdom, making the spiritual "dwelling place" of God's people far more expansive than any physical land (Revelation 5:9 and Matthew 28:19-20). Furthermore, Christ's decisive victory over sin, death, and the powers of darkness means that "they that swallowed thee up"—the spiritual oppressors, Satan and his demonic forces—are decisively defeated and rendered "far away," their power broken by the cross (Colossians 2:15 and Hebrews 2:14-15). Thus, in Christ, believers experience not just a physical return, but a spiritual rebirth, a new identity, and an eternal dwelling in the presence of God, secured by the ultimate deliverer who establishes a kingdom that will never end (Daniel 7:14 and Luke 1:33).