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Commentary on Isaiah 54 verses 1–5
If we apply this to the state of the Jews after their return out of captivity, it is a prophecy of the increase of their nation after they were settled in their own land. Jerusalem had been in the condition of a wife written childless, or a desolate solitary widow; but now it is promised that the city should be replenished and the country peopled again, that not only the ruins of Jerusalem should be repaired, but the suburbs of it extended on all sides and a great many buildings erected upon new foundations, - that those estates which had for many years been wrongfully held by the Babylonian Gentiles should now return to the right owners. God will again be a husband to them, and the reproach of their captivity, and the small number to which they were then reduced, shall be forgotten. And it is to be observed that, by virtue of the ancient promise made to Abraham of the increase of his seed, when they were restored to God's favour they multiplied greatly. Those that first came out of Babylon were but 42,000 (Ezr 2:64), about a fifteenth part of their number when they came out of Egypt; many came dropping to them afterwards, but we may suppose that to be the greatest number that ever came in a body; and yet above 500 years after, a little before their destruction by the Romans, a calculation was made by the number of the paschal lambs, and the lowest computation by that rule (allowing only ten to a lamb, whereas they might be twenty) made the nation to be nearly three millions. Josephus says, seven and twenty hundred thousand and odd, Jewish War 6.425. But we must apply it to the church of God in general; I mean the kingdom of God among men, God's city in the world, the children of God incorporated. Now observe,
I. The low and languishing state of religion in the world for a long time before Christianity was brought in. It was like one barren, that did not bear, or travail with child, was like one desolate, that had lost husband and children; the church lay in a little compass, and brought forth little fruit. The Jews were indeed by profession married to God, but few proselytes were added to them, the rising generations were unpromising, and serious godliness manifestly lost ground among them. The Gentiles had less religion among them than the Jews; their proselytes were in a dispersion; and the children of God, like the children of a broken, reduced family, were scattered abroad (Joh 11:52), did not appear nor make any figure.
II. Its recovery from this low condition by the preaching of the gospel and the planting of the Christian church.
1.Multitudes were converted from idols to the living God. Those were the church's children that were born again, were partakers of a new and divine nature, by the word. More were the children of the desolate than of the married wife; there were more good people found in the Gentile church (when that was set up) that had long been afar off, and without God in the world, than ever were found in the Jewish church. God's sealed ones out of the tribes of Israel are numbered (Rev 7:4), and they were but a remnant compared with the thousands of Israel; but those of other nations were so many, and crowded in so thickly, and lay so much scattered in all parts, that no man could number them, Isa 54:9. Sometimes more of the power of religion is found in those places and families that have made little show of it, and have enjoyed but little of the means of grace, than in others that have distinguished themselves by a flourishing profession; and then more are the children of the desolate, more the fruits of their righteousness, than those of the married wife; so the last shall be first. Now this is spoken of as matter of great rejoicing to the church, which is called upon to break forth into singing upon this account. The increase of the church is the joy of all its friends and strengthens their hands. The longer the church has lain desolate the greater will the transports of joy be when it begins to recover the ground it has lost and to gain more. Even in heaven, among the angels of God, there is an uncommon joy for a sinner that repents, much more for a nation that does so. If the barren fig-tree at length bring forth fruit, it is well; it shall rejoice, and others with it.
2.The bounds of the church were extended much further than ever before, Isa 54:2, Isa 54:3. (1.) It is here supposed that the present state of the church is a tabernacle state; it dwells in tents, like the heirs of promise of old (Heb 11:9); its dwelling is mean and movable, and of no strength against a storm. The city, the continuing city, is reserved for hereafter. A tent is soon taken down and shifted, so the candlestick of church privileges is soon removed out of its place (Rev 2:5), and, when God pleases, it is as soon fixed elsewhere. (2.) Though it be a tabernacle state, it is sometimes very remarkably a growing state; and, if this family increase, no matter though it be in a tent. Thus it was in the first preaching of the gospel; it was the business of the apostles to disciple all nations, to stretch forth the curtains of the church's habitation, to preach the gospel where Christ had not yet been named (Rom 15:20), to leaven with the gospel those towns and countries that had hitherto been strangers to it, and so to lengthen the cords of this tabernacle, that more might be enclosed, which would make it necessary to strengthen the stakes proportionably, that they might bear the weight of the enlarged curtains. The more numerous the church grows the more cautious she must be to fortify herself against errors and corruptions, and to support her seven pillars, Pro 9:1. (3.) It was a proof of divine power going along with the gospel that in all places it grew and prevailed mightily, Act 19:20. It broke forth, as the breaking forth of waters - on the right hand and on the left, that is, on all hands. The gospel spread itself into all parts of the world; there were eastern and western churches. The church's seed inherited the Gentiles, and the cities that had been desolate (that is, destitute of the knowledge and worship of the true God) came to be inhabited, that is, to have religion set up in them and the name of Christ professed.
3.This was the comfort and honour of the church (Isa 54:4): "Fear not, for thou shalt not be ashamed, as formerly, of the straitness of thy borders, and the fewness of thy children, which thy enemies upbraided thee with, but shalt forget the reproach of thy youth, because there shall be no more ground for that reproach." It was the reproach of the Christian religion, in its youth, that none of the rulers or princes of this world embraced it and that it was entertained and professed by a despicable handful of men; but, after awhile, nations were discipled, the empire became Christian, and then this reproach of its youth was forgotten.
4.This was owing to the relation in which God stood to his church, as her husband (Isa 54:5): Thy maker is thy husband. Believers are said to be married to Christ, that they may bring forth fruit unto God (Rom 7:4); so the church is married to him, that she may bear and bring up a holy seed to God, that shall be accounted to him for a generation. Jesus Christ is the church's Maker, by whom she is formed into a people - her Redeemer, by whom she is brought out of captivity, the bondage of sin, the worst of slaveries. This is he that espoused her to himself; and, (1.) He is the Lord of hosts, who has an irresistible power, an absolute sovereignty, and a universal dominion! Kings who are lords of some hosts, find there are others who are lords of other hosts, as many and mighty as theirs; but God is the Lord of all hosts. (2.) He is the Holy One of Israel, the same that presided in the affairs of the Old Testament church and was the Mediator of the covenant made with it. The promises made to the New Testament Israel are as rich and sure as those made to the Old Testament Israel; for he that is our Redeemer is the Holy One of Israel. (3.) He is and shall be called the Lord of the whole earth, as God, and as Mediator, for he is the heir of all things; but then he shall be called so, when the ends of the earth shall be made to see his salvation, when all the earth shall call him their God and have an interest in him. Long he had been called, in a peculiar manner, the God of Israel; but now, the partition wall between Jew and Gentile being taken down, he shall be called the God of the whole earth even where he has been, as at Athens itself, an unknown God.
Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. [Isaiah 54:1] Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free.
For all the Gentiles were "desolate" of the true God, serving the works of their hands; but the Jews and Samaritans, having the word of God delivered to them by the prophets, and always expecting the Christ, did not recognise Him when He came, except some few, of whom the Spirit of prophecy by Isaiah had predicted that they should be saved.
So when he was not a desert or a land made dry to Israel, he was, with respect to what is particular, a desert and land made dry to the pagan nations. But when he turned away from Israel and became to that Israel like a desert and land made dry, then grace was poured forth on the pagan nations, and Jesus Christ became now to us not a desert but abundance, and not a land made dry but one that bears fruit.
Who is this who before was “barren” and “desolate”? Clearly it is the church of the Gentiles, which was before deprived of the knowledge of God. Who is “she who has the husband”? Plainly the synagogue. Yet the barren woman surpassed her in the number of her children, for the other embraces one nation, but the children of the church have filled the country of the Greeks and of the barbarians, the earth and the sea, the whole habitable world.
After the birth of the Savior and the sequence of life and miracles, the passion of the cross and the glory of resurrection, when laying down his life he saw his progeny lengthened and as righteous he justified many by his knowledge and divided the spoils of the strong and prayed for transgressors, giving a place for penance; the text then switches to the calling of the nations and describes in plain words those who would believe in him.
(Chapter 54, Verse 1) Rejoice, O barren one who does not bear; break forth and cry aloud, you who have not been in labor! For the children of the desolate one will be more than the children of her who is married, says the Lord. LXX: Rejoice, O barren one who does not bear; break forth and cry aloud, you who have not been in labor! For the children of the desolate one will be more than the children of her who has a husband. For the Lord has spoken. Symmachus interpreted this passage as follows: Rejoice, O barren one who did not give birth. Rejoice in exultation, and neigh, you who have not given birth: For more are the children of the desolate than of her who has a husband. Theodotius and Aquila agree with him in most points. After the birth of the Savior, and the order of life and virtues, the passion of the cross, and the glory of the resurrection, when he laid down his life, he saw an everlasting seed, and in his knowledge he himself justified the just, and divided spoils of the mighty, and prayed for transgressors, giving them a place for repentance, he passed on to the calling of the Gentiles, and describes with full words those who will believe in him. The Apostle Paul refers to this place under the names of Sarah and Isaac, in reference to the Church (Galatians IV, 27 et seq.), stating that the former people from Mount Sinai and Hagar serve with their children; but the following book says: Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labor! For the children of the desolate one will be more than those of the one who has a husband. And immediately after: But we, brothers, are children of the promise, like Isaac. But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. But what does the Scripture say? Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman. Now we, brothers, are not children of the slave woman, but of the free woman. It is by this freedom that Christ has set us free (Galatians 4:27-31). Therefore, if the vessel of election, citing the testimony of Isaiah which we now have in our hands, refers to the sons of the promise and the Church gathered from the Gentiles or from both peoples, which had been deserted and left behind by the Jews, and which had not had God as its husband, nor received the Law or the Prophets, we are compelled by reason itself to follow the footsteps of our predecessor and declare it deserted, as we read above (Chapter XXXVI): Rejoice, deserted one, and similar things. It is written in Jeremiah, from the perspective of God: The one who gave birth to seven has become empty, her soul has failed. The sun has set for her even in the middle of the day (Jeremiah 15:9). And in the book of Samuel: The barren woman has given birth to seven, but she who had many sons has become weak (1 Samuel 2:5). And in the Psalms: He makes the barren woman dwell in a house, a joyful mother of children (Psalm 113:9). The synagogue is said to have given birth to seven sons, representing the mystery of the week and the Sabbath, to which the previous people were bound. Whether for seven, more should be understood according to the ambiguity of the Hebrew language, by which both the Sabbath and many [days] are signified. About this, more has been said in the book of Hebrew Questions, which we wrote on Genesis. Therefore, as long as she had God as her husband, she produced many sons by God's divine Word and was joined to the Law. But when she received a bill of divorce and refused to answer her calling husband, and heard: You are the daughter of your mother who abandoned your husband (Ezek. 16:15). And again: You have not called me as your Lord, nor as the father and prince of your virginity (Jeremiah 3:4); therefore in this same Prophet it is lamented: How has the faithful city become a harlot, Zion full of judgment; in which righteousness used to dwell, but now there are robbers (Isaiah 1:21). But it should also be noted that when it says: More are the children of the desolate than of her who has a husband, the synagogue is not completely excluded from giving birth; but the multitude of Gentiles is preferred to her. And she herself, in the Apostles and through the Apostles, first gave birth to the people from the Jews. Therefore, the two leaders of the Apostles divided the two groups of believers in Christ, the Circumcision and the Gentiles, in order to first build up Jerusalem, which had been deserted and impoverished by both peoples. And the Hebrew word for joy, 'hinnitum,' signifies the greatness of joy, in the likeness of a neighing horse to victory. More is written about this in the Book of Job (Job 39). The Jews and our Judaizers refer this place and the rest that follows to Jerusalem, which they say will be restored in the kingdom of a thousand years, and that it will be the same as it had before, and afterwards it will cease to have a husband, and will have many more children after being divorced than she had with her husband. Clearly, a comparison is made between two women: one who had a husband and was abandoned, and one who was always without a husband. And it is not surprising about the Jews, whose eyes and ears are closed, if they do not see the open truth. As for the Christians, I do not know what to say, who, as the Apostle says, interpret things allegorically and refer to the two Testaments, the old and the new, with Sarah and Hagar as examples. They give themselves over to the desires of the earth for a thousand years.
And through these prophecies, the God of the universe declares that in his overflowing love for human beings he is not only “Lord” and “Father” but that he also calls himself “husband” and “groom.” This prophecy teaches that the woman who was deserted produced more children than the one who had a husband.
The church, then, is that sterile city which, because of the bad condition of the waters before the coming of Christ (that is to say, because of the sacrilege of the Gentile peoples), was unable to conceive children for God in its sterility. But when Christ came, taking on a human body like a clay vessel, he cleansed the bad condition of the waters; that is to say, he cut off the sacrileges of the peoples, and immediately the church, which used to be sterile, began to be fruitful.
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SUMMARY
Isaiah 54:1 bursts forth as a powerful prophetic declaration, addressing a people steeped in desolation and perceived barrenness with a divine command to rejoice. This verse, following the profound suffering of the Servant in the preceding chapter, unveils a glorious vision of restoration for Jerusalem, personified as a childless woman. It promises an unprecedented and miraculous expansion, where the seemingly unproductive will experience a greater abundance of "children" than those who appear naturally fertile and stable, signaling God's transformative power and boundless grace.
CONTEXT
Literary Context: Isaiah 54:1 serves as a pivotal transition within the "Book of Comfort" (chapters 40-66) in the book of Isaiah, immediately following the profound revelation of the Suffering Servant in Isaiah 53. While Isaiah 53 details the atoning sacrifice and humiliation of the Servant, Isaiah 54 immediately shifts focus to the glorious and expansive results of that suffering. The "barren woman" here is understood to be Zion, or Jerusalem, representing the covenant community of Israel, which had experienced the desolation of exile and felt abandoned and unproductive. This chapter, and indeed the entire section from Isaiah 49 to Isaiah 55, emphasizes God's unwavering commitment to restore His people, promising a future far grander than their past suffering.
Historical & Cultural Context: The historical backdrop for this prophecy is the Babylonian exile, a period of immense national trauma for Judah. Jerusalem had been destroyed, the temple razed, and many of its inhabitants deported, leading to a profound sense of humiliation, barrenness, and hopelessness. In ancient Near Eastern cultures, and particularly in Israelite society, barrenness was a significant source of shame and sorrow for a woman, often perceived as a divine curse or a sign of disfavor. Conversely, a large family was a sign of blessing and prosperity, indicating divine favor and a secure future. The "married wife" in the verse likely refers to nations or peoples who seemed to enjoy stability, progeny, and divine favor, in stark contrast to the seemingly desolate and childless Israel. The command to "sing" and "cry aloud" to the barren is therefore a radical, counter-intuitive call to faith and joy in the face of apparent impossibility, anticipating a supernatural intervention that defies cultural norms and historical realities.
Key Themes: This verse encapsulates several profound theological themes central to Isaiah's message of comfort and restoration. Foremost is the theme of Divine Reversal, where God transforms what is humanly impossible—barrenness into abundant fruitfulness—demonstrating His sovereign power and faithfulness. It offers profound Hope for the Desolate, assuring those who feel abandoned, unproductive, or shamed that God sees their plight and promises a future of flourishing. This promise extends beyond physical descendants to Spiritual Expansion, as later interpreted in the New Testament, particularly by Paul, who applies this prophecy to the church, the heavenly Jerusalem, which includes both Jew and Gentile believers (Galatians 4:27). This highlights the boundless nature of God's family and the inclusion of those previously considered "outsiders." Finally, the verse powerfully underscores God's Unwavering Faithfulness to His covenant promises, even when His people have suffered greatly or been unfaithful, affirming that His redemptive purposes will ultimately prevail, as seen throughout the comforting words of Isaiah 40-66.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 54:1 is rich with literary artistry, enhancing its prophetic message. Personification is central, as Jerusalem or the covenant community is vividly depicted as a "barren woman" and later as "desolate," giving human attributes to an abstract entity or city. This creates a relatable and poignant image of suffering and hope. The central image of "barrenness" serves as a powerful Metaphor for the perceived desolation, lack of growth, and humiliation experienced by Israel during and after the exile. The repeated command to "Sing" and "cry aloud" is an Imperative Mood, a direct and forceful divine instruction that demands an immediate, faith-filled response, even when circumstances seem to contradict the command. The statement "more are the children of the desolate than the children of the married wife" employs Hyperbole to emphasize the extraordinary and miraculous nature of the promised abundance, surpassing all natural expectations and human possibility. Finally, the verse is built on stark Contrast between barrenness and fruitfulness, desolation and abundance, the childless and the prolific, powerfully highlighting God's sovereign power to reverse humanly impossible situations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 54:1 stands as a profound testament to God's redemptive power, echoing themes of divine reversal and the fulfillment of seemingly impossible promises throughout biblical history. It foreshadows the expansive nature of God's kingdom, where spiritual fruitfulness transcends natural limitations and societal expectations. The promise of abundant "children" to the desolate speaks to God's ability to bring life out of death, hope out of despair, and glory out of humiliation, ultimately pointing to a new covenant reality where God's family grows exponentially, not by physical lineage, but by spiritual rebirth. This divine promise underscores that God's faithfulness is not contingent on human merit or circumstance, but on His unchanging character and sovereign plan to redeem and multiply His people.
REFLECTION AND APPLICATION
For believers today, Isaiah 54:1 offers a profound wellspring of encouragement and a powerful call to faith. If we find ourselves in seasons of spiritual barrenness, feeling unproductive, overlooked, or desolate in our circumstances, this verse assures us that God sees our plight and promises a radical transformation. It challenges us to look beyond our present limitations and perceived failures, to embrace a divine perspective where God's plans for His people are always grander and more abundant than we can imagine. We are called to respond with anticipatory praise and joy, trusting that God is faithful to His promises, and that His kingdom will expand through us and around us in unexpected and miraculous ways, bringing forth spiritual children from places we might deem impossible. This passage reminds us that our fruitfulness is ultimately a work of God's grace, not solely our effort, inviting us to surrender our perceived inadequacies to His infinite power.
Questions for Reflection
FAQ
Who is the "barren woman" in Isaiah 54:1, and how does this prophecy apply beyond ancient Israel?
Answer: The "barren woman" primarily refers to Jerusalem or the covenant community of Israel, particularly in its desolate state during and after the Babylonian exile. It symbolizes a people who felt unproductive, humiliated, and without hope of future generations. However, the prophecy has a profound spiritual and eschatological fulfillment. In the New Testament, the Apostle Paul explicitly applies this verse to the church in Galatians 4:27, interpreting the "barren woman" as the "Jerusalem above," which is the mother of all believers, encompassing both Jews and Gentiles who come to faith in Christ. This signifies that God's family would expand far beyond the physical descendants of Abraham, welcoming countless spiritual children from all nations, a greater multitude than those born under the old covenant.
What does it mean that "more are the children of the desolate than the children of the married wife"?
Answer: This statement highlights the miraculous and supernatural nature of God's promise. The "married wife" represents a nation or people who are naturally fertile, stable, and expected to produce many offspring. The "desolate" woman, in contrast, is barren and seemingly without hope. The prophecy declares that the "children" (descendants, followers, spiritual offspring) of the desolate will far outnumber those of the naturally productive. This signifies that God's future work of restoration and expansion will defy all human expectations and natural limitations. It points to a spiritual abundance that surpasses any earthly prosperity, emphasizing God's power to bring forth life and fruitfulness from what appears to be dead or unproductive, particularly through the inclusion of Gentiles into the covenant family of God, as foreshadowed in passages like Isaiah 49:6.
CHRIST-CENTERED FULFILLMENT
Isaiah 54:1 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The "barrenness" and "desolation" of God's people, often a consequence of their sin and separation from God, are directly addressed and overcome by the suffering and sacrifice of the Servant described in Isaiah 53. Christ, through His atoning death and triumphant resurrection, bore the desolation and barrenness of humanity, effectively making a way for spiritual fruitfulness. The "children" promised to the desolate are those who are brought into God's family through faith in Jesus. He is the true "seed" (Galatians 3:16) through whom all nations are blessed, fulfilling the Abrahamic covenant. The expansion of God's family, far outnumbering those under the old covenant, is realized through the New Covenant established in Christ's blood, which breaks down the dividing wall between Jew and Gentile (Ephesians 2:14). Those who "receive Him" are given the right to become "children of God" (John 1:12), born not of natural descent but of God's Spirit. Thus, the church, the body of Christ, becomes the "children of the desolate," experiencing an unprecedented spiritual fruitfulness and global expansion that testifies to the power of Christ's finished work, transforming spiritual barrenness into abundant life and joy, a fulfillment that continues to unfold until His glorious return (Revelation 7:9-10).