Isaiah 49:21

Translation
King James Version
Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been?
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KJV (with Strong's)
Then shalt thou say H559 in thine heart H3824, Who hath begotten H3205 me these, seeing I have lost my children H7921, and am desolate H1565, a captive H1540, and removing to and fro H5493? and who hath brought up H1431 these? Behold, I was left H7604 alone; these, where H375 had they been?
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Complete Jewish Bible
Then you will ask yourself, "Who fathered these for me? I've been mourning my children, alone, as an exile, wandering to and fro; so who has raised these? I was left alone, so where have these come from?"
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Berean Standard Bible
Then you will say in your heart, ‘Who has begotten these for me? I was bereaved and barren; I was exiled and rejected. So who has reared them? Look, I was left all alone, so where did they come from?’”
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American Standard Version
Then shalt thou say in thy heart, Who hath begotten me these, seeing I have been bereaved of my children, and am solitary, an exile, and wandering to and fro? and who hath brought up these? Behold, I was left alone; these, where were they?
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World English Bible Messianic
Then you will say in your heart, ‘Who has conceived these for me, since I have been bereaved of my children, and am solitary, an exile, and wandering back and forth? Who has brought up these? Behold, I was left alone; these, where were they?’”
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Geneva Bible (1599)
Then shalt thou say in thine heart, Who hath begotten mee these, seeing I am baren and desolate, a captiue and a wanderer to and from? and who hath nourished them? beholde, I was left alone: whence are these?
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Young's Literal Translation
And thou hast said in thy heart: `Who hath begotten for me--these? And I bereaved and gloomy, A captive, and turned aside, And these--who hath nourished? Lo, I--I was left by myself, these--whence are they?
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See also
Isaiah 54:3Isaiah 54:8Romans 11:11Romans 11:17Isaiah 51:17Isaiah 51:20Isaiah 60:15
In the KJVVerse 18,658 of 31,102

Study This Verse

SUMMARY

Isaiah 49:21 captures the profound astonishment and bewildered joy of Zion, personified as a desolate mother, witnessing the miraculous return and proliferation of her children. This verse climaxes a prophetic declaration of God's unwavering faithfulness to His covenant people, promising abundant restoration and an unexpected ingathering after a period of severe judgment, dispersion, and perceived barrenness. It underscores the dramatic contrast between Israel's state of despair and God's surprising, overflowing provision, highlighting a divine work far beyond human expectation.

CONTEXT

  • Literary Context: Isaiah 49:21 is strategically placed within the "Book of Comfort" (chapters 40-55) of Isaiah, specifically within the second of the "Servant Songs" (Isaiah 49:1-13). While the initial verses of chapter 49 focus on the Servant's mission to restore Israel and be a light to the nations, the narrative then shifts to Zion's glorious future. The preceding verses (Isaiah 49:18-20) vividly portray Zion's future abundance, where her desolate places will be too small for the multitude of her returning children, who will adorn her like jewels. Verse 21 serves as the emotional climax of this vision, expressing the mother's utterly bewildered joy and rhetorical questions, having believed herself utterly barren and abandoned. It sets the stage for the subsequent promises of God's enduring love and the ultimate triumph of His people.
  • Historical & Cultural Context: The immediate historical backdrop for this prophecy is the Babylonian exile, a period of profound national humiliation, displacement, and perceived abandonment for the people of Judah. For seventy years, the Jewish people were forcibly removed from their homeland, their temple destroyed, and their national identity threatened. This experience led to a deep sense of desolation and childlessness, as many believed their lineage and future were cut off. The imagery of a "desolate," "captive," and "removing to and fro" mother powerfully reflects the lived reality of the exiles. Culturally, the concept of barrenness was a significant source of shame and sorrow in ancient Israel, while numerous offspring were seen as a divine blessing and a sign of covenant faithfulness. Thus, the miraculous return and multiplication of children would have been understood as an ultimate reversal of their fortunes and a clear sign of God's renewed favor.
  • Key Themes: This verse powerfully contributes to several overarching themes in Isaiah. It emphasizes Divine Restoration, showcasing God's sovereign power to bring life out of desolation and to restore what was seemingly lost, a theme central to the "Book of Comfort" (e.g., the promise of a highway in the desert). It highlights God's Unwavering Faithfulness to His Covenant, demonstrating that despite Israel's unfaithfulness and subsequent judgment, God remains true to His promises to Abraham, Isaac, and Jacob, ensuring their future and growth, as seen in the broader promises of Isaiah 49. The Astonishment and Wonder expressed by the mother underscore that this restoration is entirely a work of divine grace, beyond human expectation or ability. Furthermore, the "children" represent not only the physical return from exile but also prophetically allude to the spiritual Ingathering of the Dispersed, encompassing both Jews and Gentiles into God's family, expanding the scope of God's salvation beyond national Israel (the Servant as a light to the nations).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • begotten (Hebrew, yâlad', H3205): A primitive root meaning "to bear young" or, causatively, "to beget." In this context, the mother's question, "Who hath begotten me these?" expresses her utter bewilderment and the perceived impossibility of having produced such a multitude of children after her period of desolation and barrenness. It highlights the miraculous, unexpected nature of the restoration, implying a divine rather than natural origin for this new generation.
  • desolate (Hebrew, galmûwd', H1565): This term describes a state of barrenness, solitude, and isolation, often implying a wrapped-up, sterile condition. It powerfully conveys Zion's perceived state of utter loss and inability to produce offspring. This word emphasizes the depth of her despair and the stark contrast with the sudden appearance of a multitude of children, making the divine intervention all the more striking and highlighting God's power to reverse what is naturally impossible.
  • brought up (Hebrew, gâdal', H1431): A primitive root meaning "to be (causatively make) large," "to grow up," or "to nourish up." This word speaks to the nurturing and raising of children to maturity. The mother's question, "and who hath brought up these?" further emphasizes her complete lack of involvement or knowledge in their upbringing. Not only did she not give birth to them in her desolate state, but she also played no part in their growth, reinforcing the idea that their presence is entirely a work of external, divine agency, not her own effort or capacity.

Verse Breakdown

  • "Then shalt thou say in thine heart": This phrase sets the scene for Zion's internal, astonished reflection. It's not an outward declaration but a deeply personal, almost incredulous realization occurring within her innermost being, reflecting the profound impact of the unexpected sight. It speaks to a moment of private, overwhelming wonder.
  • "Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro?": This is the core of Zion's bewildered questioning. She recalls her past state of utter despair: having "lost" her children (referring to the exiles who were taken away or perished), being "desolate" (barren and abandoned), a "captive" (under foreign dominion), and "removing to and fro" (wandering without stability, a state of rootlessness). The rhetorical nature of the question emphasizes the miraculous and inexplicable nature of the multitude now before her, given her utterly hopeless past circumstances.
  • "and who hath brought up these?": This second rhetorical question underscores her complete lack of involvement in their upbringing. Not only did she not give birth to them in her desolate state, but she also played no part in their growth or nurturing. This further highlights the divine origin and miraculous nature of their return and flourishing, emphasizing that God alone is the source of this unexpected multitude.
  • "Behold, I was left alone; these, where [had] they [been]?": The final part of her bewildered thought reiterates her previous solitary and abandoned state, emphasizing the stark contrast with the present reality. The concluding question, "these, where [had] they [been]?" encapsulates her sheer amazement and inability to comprehend the source or origin of this vast, unexpected multitude. It emphasizes the sudden, surprising appearance of a thriving population where only desolation was expected, pointing to a divine act beyond human understanding.

Literary Devices

Isaiah 49:21 is rich in literary devices that amplify its message of divine restoration. Personification is central, as Zion is depicted as a mother who has suffered the loss of her children and experienced desolation and captivity. This allows for a deeply emotional and relatable portrayal of Israel's plight and subsequent joy, making the abstract concept of a nation's restoration tangible. The verse is dominated by a series of Rhetorical Questions ("Who hath begotten me these?", "who hath brought up these?", "where [had] they [been]?"). These questions are not seeking answers but rather express profound astonishment, incredulity, and wonder, emphasizing that the restoration is so extraordinary it defies human explanation and points solely to divine intervention. There is also a powerful Contrast between Zion's past state of "lost children," "desolate," "captive," and "left alone" and her present reality of a multitude of children. This stark juxtaposition highlights the magnitude of God's transformative power, turning barrenness into abundance and despair into overwhelming joy, thereby magnifying His faithfulness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 49:21 serves as a powerful testament to God's redemptive power and His unwavering commitment to His covenant promises, even when His people are at their lowest ebb. The theological truth conveyed is that God's capacity for restoration is not limited by human despair, barrenness, or seemingly insurmountable circumstances. He can bring forth life, abundance, and a flourishing future from the most desolate and hopeless situations. This verse ultimately points to the faithfulness of a God who remembers His people and executes His plan of salvation, often in ways that defy human logic and evoke profound wonder. It highlights divine sovereignty over history and the ultimate triumph of God's purposes for His chosen people, extending to the global ingathering of all who come to Him.

REFLECTION AND APPLICATION

Isaiah 49:21 offers profound encouragement and a framework for hope in our own lives. When we face periods of desolation, loss, or feel "barren" in our spiritual walk, relationships, or endeavors, this verse reminds us that our perceived limitations are not limits for God. Just as Zion was astonished by an unexpected multitude, we are called to trust in God's surprising providence. He can bring forth new life, unexpected opportunities, and abundant blessings from circumstances that seem utterly hopeless. This passage teaches us to cultivate a posture of expectant faith, believing that God is faithful to His promises and can perform works beyond our comprehension. It encourages us to look beyond our present difficulties to the sovereign hand of God, who delights in turning our wildernesses into fruitful fields and our sorrow into joy. Our astonishment at His goodness should lead us to deeper worship and trust, recognizing that His ways are higher than our ways, and His thoughts higher than our thoughts.

Questions for Reflection

  • In what areas of your life do you currently feel "desolate" or as if you have "lost" something precious?
  • How does Zion's astonishment challenge your own expectations of how God might work in your life, especially in seemingly impossible situations?
  • What specific promises of God can you cling to when circumstances seem barren or hopeless, trusting in His power to bring forth the unexpected?
  • How can you cultivate a deeper sense of wonder and trust in God's ability to bring forth new life and abundance where you least expect it?

FAQ

What is the significance of Zion being personified as a mother in this verse?

Answer: The personification of Zion as a mother is a powerful literary device that allows the prophet Isaiah to convey the deep emotional impact of Israel's experience. As a mother, Zion embodies the nation, its identity, and its future. Her "loss of children" vividly represents the Babylonian exile and the scattering of the Jewish people, leading to a profound sense of national barrenness and despair. Her subsequent astonishment at the return and multiplication of her "children" underscores the miraculous nature of God's restoration, making the divine intervention relatable and emotionally resonant. This imagery emphasizes the intimate, familial relationship between God and His people, and the joy of seeing His covenant promises fulfilled in an abundant "family" (see the prophecy of the barren woman's children).

Does this prophecy only apply to the physical return of the Jews from Babylonian exile?

Answer: While Isaiah 49:21 certainly has an immediate historical fulfillment in the return of the Jewish exiles from Babylon, biblical prophecy often operates on multiple levels of fulfillment. The "children" can also be understood to encompass a broader, spiritual ingathering. The context of Isaiah 49, particularly the Servant being a "light to the Gentiles", speaks of a universal scope of salvation. Therefore, the multitude of children can prophetically include not only the physical descendants of Israel but also all those, both Jew and Gentile, who are spiritually brought into God's family through faith in the Messiah. This broader interpretation aligns with the New Testament understanding of God's people, where not all who are descended from Israel are truly Israel, but rather those who are children of the promise through faith.

CHRIST-CENTERED FULFILLMENT

Isaiah 49:21, with its imagery of a desolate mother astonished by an unexpected multitude of children, finds its ultimate and most profound Christ-centered fulfillment in the expansion of God's family through the redemptive work of Jesus Christ. Just as Zion was barren and then miraculously fruitful, so the spiritual "children" of God were once lost, desolate in sin, and separated from Him, living without Christ, alienated from the commonwealth of Israel). Through Christ's atoning sacrifice on the cross and His resurrection, a way was made for a vast, innumerable multitude from every nation, tribe, people, and language to be "begotten" anew by the Holy Spirit and "brought up" into God's household (those who received Him, to them He gave the right to become children of God and being born again to a living hope). The "Lamb of God" (John 1:29) became the means by which the spiritually barren were made fruitful, and those "far off" were brought "near" by the blood of Christ). The astonishment of Zion foreshadows the glorious reality of the Church, a spiritual family far exceeding any earthly expectation, gathered from every corner of the earth, all adopted as children of God through faith in Christ (all are children of God through faith in Christ Jesus). This is the ultimate fulfillment of God's promise to restore and multiply, not just a nation, but a global family redeemed by His Son.

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Commentary on Isaiah 49 verses 18–23

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–23. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 2.19.96
We are to be a model for everyone around us, not just in our actions but also in our speech, in our chastity and in our faith. Let us be what we should wish others to think us, and let us show our feelings as they really are. We should never mutter a word that is unjust, even in our own heart, thinking to ourselves that it is hidden under a veil of silence; for the One who made the secret places hears words that are spoken in secret, and the One who implanted the power of thought in our innermost parts knows the hidden things that those innermost parts contain. So as people who live under the eyes of their Judge, let us remember that everything we do is exposed to the light, and in this way it will be manifest to all.
JeromeAD 420
Commentary on Isaiah
(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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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