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Commentary on Isaiah 51 verses 1–3
Observe, 1. How the people of God are here described, to whom the word of this consolation is sent and who are called upon to hearken to it, Isa 51:1. They are such as follow after righteousness, such as are very desirous and solicitous both to be justified and to be sanctified, are pressing hard after this, to have the favour of God restored to them and the image of God renewed on them. These are those that seek the Lord, for it is only in the say of righteousness that we can seek him with any hope of finding him. 2. How they are here directed to look back to their original, and the smallness of their beginning: "Look unto the rock whence you were hewn" (the idolatrous family in Ur of the Chaldees, out of which Abraham was taken, the generation of slaves which the heads and fathers of their tribes were in Egypt); "look unto the hole of the pit out of which you were digged, as clay, when God formed you into a people." Note, It is good for those that are privileged by a new birth to consider what they were by their first birth, how they were conceived in iniquity and shapen in sin. That which is born of the flesh is flesh. How hard was that rock out of which we were hewn, unapt to receive impressions, and how miserable the hole of that pit out of which we were digged! The consideration of this should fill us with low thoughts of ourselves and high thoughts of divine grace. Those that are now advanced would do well to remember how low they began (Isa 51:2): "Look unto Abraham your father, the father of all the faithful, of all that follow after the righteousness of faith as he did (Rom 4:11), and unto Sarah that bore you, and whose daughters you all are as long as you do well. Think how Abraham was called alone, and yet was blessed and multiplied; and let that encourage you to depend upon the promise of God even when a sentence of death seems to be upon all the means that lead to the performance of it. Particularly let it encourage the captives in Babylon, though they are reduced to a small number, and few of them left, to hope that yet they shall increase so as to replenish their own land again." When Jacob is very small, yet he is not so small as Abraham was, who yet became father of many nations. "Look unto Abraham, and see what he got by trusting in the promise of God, and take example by him to follow God with an implicit faith." 3. How they are here assured that their present seedness of tears should at length end in a harvest of joys, Isa 51:3. The church of God on earth, even the gospel Zion, has sometimes had her deserts and waste places, many parts of the church, through either corruption or persecution, made like a wilderness, unfruitful to God or uncomfortable to the inhabitants; but God will find out a time and way to comfort Zion, not only by speaking comfortably to her, but by acting graciously for her. God has comforts in store even for the waste places of his church, for those parts of it that seem not regarded or valued. (1.) He will make them fruitful, and so give them cause to rejoice; her wildernesses shall put on a new face, and look pleasant as Eden, and abound in all good fruits, as the garden of the Lord. Note, It is the greatest comfort of the church to be made serviceable to the glory of God, and to be as his garden in which he delights. (2.) He will make them cheerful, and so give them hearts to rejoice. With the fruits of righteousness, joy and gladness shall be found therein; for the more holiness men have, and the more good they do, the more gladness they have. And where there is gladness, to their satisfaction, it is fit that there should be thanksgiving, to God's honour; for whatever is the matter of our rejoicing ought to be the matter of our thanksgiving; and the returns of God's favour ought to be celebrated with the voice of melody, which will be the more melodious when God gives songs in the night, songs in the desert.
(Chapter 51, verses 1 and following) Listen to me, you who pursue what is just and seek the Lord. Consider the rock from which you were hewn, and the quarry from which you were dug. Consider Abraham your father, and Sarah who bore you; for when I called him, he was but one, then I blessed him and made him many. Therefore, the Lord will comfort Zion; he will comfort all her waste places, and make her wilderness like Eden, and her desert like the garden of the Lord. Joy and gladness will be found in her, thanksgiving and the voice of praise. LXX: Listen, you who pursue what is just, and seek the Lord. Pay attention to the sturdy rock from which you were hewn, and to the quarry from which you were dug. Look to Abraham your father, and to Sarah who bore you; for he was alone when I called him, but I blessed him and multiplied him. And now I will comfort you, Zion. I have made her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness will be found in her, thanksgiving and the voice of praise. While the sleeping ones are in sorrow and perpetual grief, who kindled a fire for themselves and made the flames very strong, you who pursue justice and seek the Lord (which signifies the choir of the Apostles and of those who believe through the Apostles), look back at the rock, that is, your father Abraham, from whom you were cut off, and at the cave of the lake, from which you were cut off, that is, Sarah who bore you. And consider this, that when he was of one hundred years and his wife was barren, I multiplied his children like the stars of the sky, so that the multitude would surpass the number. If, therefore, from one man so many thousands of people have been born, what great thing is it for me to restore the ruins of Zion and to change its deserts into a paradise of pleasure and into the garden of the Lord which God planted in Eden opposite the East? And let there be found in it joy and gladness instead of diverse trees, confession and the voice of praise. The Jews refer this to Zerubbabel's time, because after the devastation of Babylon, Zion was restored, the Temple was built, and the ancient religion was restored. But how does it say above (in chapter XLIX, 22, 23) to Zion: They will bring your sons in their arms, and they will carry your daughters on their shoulders. And your kings will be your foster fathers, and your queens will be your foster mothers. And: Behold, these will come from afar, and those from the north and the sea, and those from the southern land; when Zion says: The place is too narrow for me, make room for me to dwell, which excludes the mediocrity of those times, and are not known to be fulfilled above earthly Jerusalem: thus the Lord also speaks here to those who persecute what is just, according to what is said elsewhere: Seek peace, and pursue it (Psalm XXXIII, 5); and again: Pursuing hospitality (Romans XI, 13). And they seek the Lord, so that from past events he may infer his presence: since much more difficult things have already happened, they should not doubt the future things that are promised. Furthermore, it is said by the persecutors of justice according to the Septuagint, that they may look upon the most sturdy rock, which they have cut down, and the pit of the trap they have dug, that is, the Lord as Savior, about whom the Apostle speaks: And that rock was Christ (I Cor. X, 4). And elsewhere it is written: He set my feet upon a rock (Ps. XXXIX, 3). And again: They have pierced my hands and feet. For they have pierced my side with a spear, from which blood and water have flowed, and they have pierced my hands and feet, as the Lord and Savior himself said: They have pierced my hands and feet, they have numbered all my bones (Ps. 22:16). We can call the rock that was hewn out the sepulcher of the Savior, in which he was buried, and rising from the dead, he begot innumerable children. And he was called Abraham, that is, the father of many nations. Just as Sarah, once barren, is interpreted as the Church, which is also called Zion, whom the Lord has comforted, and has made her desolate places like a paradise. For she has more children of the desolate than of her who has a husband. And what is said: And I will place in the paradise of the Lord those things that are towards the West, or in the garden of God, signifies that which, while sitting in darkness and the shadow of death, a sudden light has risen. The paradise, in which we turn our delights, is translated in Hebrew as Eden (), about which it is written in the beginning of Genesis. And this should be noted, that in Zion, which is compared to the paradise of God, there should be nothing other than joy and gladness, confession and the voice of praise, so that what the saints with the Angels of God will do in heaven, they should also meditate on this constantly on earth in the praise of the Lord.
It is not a question of inhabited places but of desert places, not of regions situated in the east but of those in the west. Those who have seen the city with their own eyes know that the temple of the Jews was in the eastern part of the city, whereas the cross and the [place of] the resurrection were in the western part. Moreover, these places were formerly situated outside the walls. The divine apostle was witness to this when he said, “Jesus … suffered outside the gate. Therefore let us go forth to him outside the camp, bearing his reproach.” He makes this prediction accordingly: all the places of the city that were deserted and all those that were in the west will be as the garden of the Lord, for they truly possess the tree of life. “They shall find in it gladness and exultation, thanksgiving and the voice of praise.” This also we still see fulfilled in our day: in place of the smoke, of the odor of fat that rises from the victims and of the cult rendered according to the law, which the Lord of the universe, even in former days, did not find agreeable, night and day Zion raises hymns in honor of the God of the universe, for it is filled with [worshipers] who chant hymns.
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SUMMARY
Isaiah 51:3 presents a profound and comforting promise from the LORD to Zion, encompassing both the physical restoration of Jerusalem and the spiritual renewal of God's people. It vividly portrays a miraculous transformation where desolate and barren lands are made to flourish with the pristine beauty and abundance of the Garden of Eden. This divine intervention results in an overflow of joy, gladness, thanksgiving, and melodious praise, assuring the faithful of God's active presence and His unwavering commitment to reverse their suffering and bring about a state of abundant blessing and renewed communion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 51:3 is rich with potent literary devices that amplify its message of hope and transformation. The most prominent is Imagery, which creates vivid mental pictures of desolation giving way to paradise. The striking contrast between "waste places," "wilderness," and "desert" on one hand, and "Eden" and "the garden of the LORD" on the other, is a powerful example of this, allowing the reader to visualize the miraculous reversal. Simile is explicitly used in comparing the wilderness "like Eden" and the desert "like the garden of the LORD," drawing direct parallels to the primal paradise and emphasizing the supernatural nature of the transformation. Furthermore, the verse employs Parallelism, particularly synonymous parallelism, where "wilderness like Eden" is mirrored by "desert like the garden of the LORD," reinforcing the idea of complete and abundant transformation. The accumulation of positive terms at the end—"joy and gladness," "thanksgiving," "and the voice of melody"—is a form of Climax or Accumulation, building to a crescendo of celebratory outcomes, emphasizing the overflowing nature of the divine blessing and the profound spiritual renewal that accompanies physical restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 51:3 stands as a powerful testament to God's unwavering commitment to His covenant people and His sovereign power to reverse even the most profound desolation. The transformation of a wilderness into Eden is not merely a physical promise but a profound theological statement about God's redemptive nature. It speaks to His ability to bring life out of death, hope out of despair, and beauty out of ruin, reflecting His character as the Creator who brings order out of chaos and the Redeemer who restores what is broken. This verse underscores the theme of divine faithfulness, assuring believers that God's promises of comfort and restoration are steadfast, even when circumstances seem utterly hopeless. It foreshadows the ultimate new creation, where all things will be made new, and sorrow will be no more, a vision that permeates biblical eschatology.
REFLECTION AND APPLICATION
Isaiah 51:3 offers profound encouragement for believers navigating their own "waste places"—periods of personal grief, spiritual barrenness, relational brokenness, professional setbacks, or societal despair. It reminds us that God's comfort is not a passive sympathy but an active, transformative power capable of turning our deepest sorrows into sources of joy and our most desolate circumstances into flourishing gardens. This verse calls us to cultivate a posture of hopeful expectation, trusting that the Lord is actively at work, even when we cannot perceive it, to bring about beauty from ashes. It encourages us to express our gratitude and praise, recognizing that true comfort from God culminates in a heart filled with thanksgiving and a life overflowing with melody, regardless of external circumstances. Our response to God's promised comfort should be one of trust, patience, and persistent worship, knowing that His restorative work is always underway, even in the midst of waiting.
Questions for Reflection
FAQ
What does "Zion" represent in this verse?
Answer: In Isaiah 51:3, "Zion" primarily represents the city of Jerusalem, particularly its devastated state during the Babylonian exile. It is a metonym for the physical city, its temple, and its surrounding land. However, it also extends to symbolize God's covenant people, Israel, who are experiencing suffering and desolation. The promise of comfort and restoration for Zion, therefore, encompasses both the physical rebuilding of the city and the spiritual renewal and flourishing of the Jewish people. This dual meaning is common throughout the prophetic books, where the city and the people are often inextricably linked, reflecting their shared destiny and identity in God's redemptive plan, as seen in the laments for Zion in Psalm 137:1.
How is God's comfort described as active and transformative?
Answer: God's comfort (Hebrew: nâcham) in this verse is far more than mere sympathy; it is an active, redemptive intervention. It is powerfully demonstrated by His promise to "make her wilderness like Eden, and her desert like the garden of the LORD." This is a miraculous, creative act that reverses desolation and brings forth life, fertility, and beauty where there was none. The outcome—"joy and gladness... thanksgiving, and the voice of melody"—further confirms that God's comfort results in a complete change of circumstances and a renewed state of well-being and worship. This highlights a divine power that brings about real, tangible change, transforming barrenness into flourishing, much like the comfort promised at the beginning of the "Book of Comfort" in Isaiah 40:1.
What is the significance of the "Eden" imagery?
Answer: The reference to "Eden" and "the garden of the LORD" is profoundly significant, serving as a powerful theological symbol. It directly evokes the pristine paradise described in Genesis 2, the original dwelling place of humanity where there was perfect harmony, abundance, and unhindered communion with God. By promising to make the desolate land like Eden, God is not merely offering physical restoration but hinting at a return to an ideal state of blessing, peace, and divine presence—a reversal of the curse of sin and a foretaste of the new creation. It signifies a complete and supernatural renewal that transcends mere human effort, pointing to God's ultimate plan for restoration and the re-establishment of His intimate fellowship with His people.
CHRIST-CENTERED FULFILLMENT
Isaiah 51:3 finds its ultimate and most profound fulfillment in Jesus Christ, who is the bringer of true and eternal comfort and the architect of the new creation. The promise of the LORD comforting Zion and transforming her waste places into Edenic gardens is realized in Christ's redemptive work, which addresses not just physical desolation but the spiritual barrenness caused by sin. Through His atoning sacrifice on the cross and His glorious resurrection, Christ provides the ultimate comfort, reconciling estranged humanity to God and ushering in a spiritual reality where the "wilderness" of the human heart can be transformed into a garden of the Lord, filled with the fruit of the Spirit (Galatians 5:22-23). He is the true "Lamb of God who takes away the sin of the world" (John 1:29), making possible the restoration of communion with God, akin to the intimate fellowship enjoyed in Eden. Furthermore, the eschatological hope of a "new heaven and a new earth" (Revelation 21:1), where God will dwell with His people and "wipe away every tear from their eyes" (Revelation 21:4), is the ultimate fulfillment of this Edenic promise. This future reality, secured by Christ's victory over death and sin, guarantees a state where joy, gladness, thanksgiving, and the voice of melody will resound eternally in the presence of God, a perfect and everlasting paradise.