For it is written: Rejoice, thou barren, that bearest not: break forth and cry, thou that travailest not: for many are the children of the desolate, more than of her that hath a husband.

“Wherefore the Church beareth much fruit of the redeemed: because no longer Moses (as) mediator nor Elijah (as) messenger, but the Lord Himself has redeemed us, granting many more children to the Church than to the first Synagogue; as Isaiah declared, saying: "Rejoice thou barren, that didst not bear." The barren is the Church, which never at all in former times presented sons to God. "Cry out and call, thou that didst not travail: for the children of the desolate are more than of her which hath an husband." Now the first Synagogue had as husband the Law.”

“He is not undone, he says, but revolves as it were, and goes round himself. Moreover, also, cities in which we dwell, because we turn and go round in them, are denominated "Poleis." In this manner, he says, the Phrygians call this one "Aipolis," inasmuch as he everywhere ceaselessly turns all things, and changes them into their own peculiar (functions). And the Phrygians style him, he says, "very fruitful" likewise, "because," says he, "more numerous are the children of the desolate one, than those of her which hath an husband; " that is, things by being born again become immortal and abide for ever in great numbers, even though the things that are produced may be few; whereas things carnal, he says, are all corruptible, even though very many things (of this type) are produced. For this reason, he says, "Rachel wept for her children, and would not," says (the prophet), "be comforted; sorrowing for them, for she knew," says he, "that they are not." But Jeremiah likewise utters lamentation for Jerusalem below, not the city in Phoenicia, but the corruptible generation below. For Jeremiah likewise, he says, was aware of the Perfect Man, of him that is born again-of water and the Spirit not carnal. At least Jeremiah himself remarked: "He is a man, and who shall know him? " In this manner, (the Naassene) says, the knowledge of the Perfect Man is exceedingly profound, and difficult of comprehension. For, he says, the beginning of perfection is a knowledge of man, whereas knowledge of God is absolute perfection.”

“"Rejoice, you barren that bearest not; break forth and cry, you that travailest not; for she that is desolate has many more children than she that has an husband." In that He said, "Rejoice, you barren that bearest not," He referred to us, for our church was barren before that children were given to her. But when He said, "Cry out, you that travailest not," He means this, that we should sincerely offer up our prayers to God, and should not, like women in travail, show signs of weakness. And in that He said, "For she that is desolate has many more children than she that has an husband," [He means] that our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God.”

“Who is this who before was "barren," and "desolate?" Clearly it is the Church of the Gentiles, that was before deprived of the knowledge of God? Who, "she which hath 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 sea, the whole habitable world. Observe how Sarah by acts, and the Prophet by words, have described the events about to befal us. Observe too, that he whom Isaiah called barren, Paul hath proved to have many children, which also happened typically in the case of Sarah. For she too, although barren, became the mother of a numerous progeny. This however does not suffice Paul, but he carefully follows out the mode whereby the barren woman became a mother, that in this particular likewise the type might harmonize with the truth. ...”

“Sarah signifies the heavenly Jerusalem, having been deserted for a long time by her husband's embraces because of her perceived sterility. For men such as Abraham did not use women to satisfy lust but for the procreation of offspring. Now to her sterility age had also been added.… The age of Isaac's parents serves to signify that, new though the people of the New Covenant are, their predestination lies nonetheless with God and is that heavenly Jerusalem of old.”

“Above, the Apostle set forth the mystical understanding; here he opens up the mystery. And first as to the mothers; second as to the sons, where he says "but we, brothers," etc. By the two mothers he understands the two testaments. And therefore he first sets down what is signified; second he explains it, where he says "the one indeed from mount," etc. He says therefore: "these," namely the two wives, the handmaid and the free woman, "are the two testaments," the old and the new. Jeremiah 31:31: "I will strike a new covenant with the house of Israel" — behold the new testament; "not according to the covenant," etc. — behold the old testament. For the free woman signifies the new testament, but the handmaid the old. But in order to know what a testament is, it must be noted that a testament is the same as a pact or covenant of those things which are confirmed by witnesses. Hence in Scripture, many times, in place of "testament" is put "covenant" or "pact." But wherever a covenant or pact intervenes, some promise is made. And therefore, according to the diversity of promises, there is a diversity of testaments. Now two things are promised to us: namely temporal things in the old law, and eternal things in the new. Matthew 5:12: "Rejoice and be glad," etc. These two promises, therefore, are the two testaments. Hence the Apostle, consequently, when he says "the one indeed," etc., explains them. And first as to the old; second as to the new, where he says "but that Jerusalem which is above," etc. But for the clarity of the letter it must be known, concerning the first, that any citizen of some city is said to be a son of it, and the city itself is as it were his mother. Luke 23:28: "Daughters of Jerusalem, do not weep," etc. Lamentations, the last chapter: "The renowned sons of Sion," etc. Through this, therefore — that some become citizens of some city — they are made its sons. Now the city of God is twofold: one earthly, namely the earthly Jerusalem; the other spiritual, namely the heavenly Jerusalem. But through the old testament men were made citizens of the earthly city, and through the new, of the heavenly. And therefore concerning this he does two things: first he sets forth the mystery explained; second he assigns the reason for the mystical explanation, where he says "for Sinai," etc. He says therefore first: I say that it signifies the two testaments, namely the old and the new. And as to this he says: "the first indeed from mount Sinai," etc. Where, first, the place in which it was given is set down, because literally on mount Sinai, as is said in Exodus 20 — whose mystical reason, according to the Gloss, is that Sinai is interpreted "commandment." Hence also by the Apostle the old law is called "the law of commandments," Ephesians 2:15; but the mountain signifies pride, Jeremiah 13:16: "before your feet stumble against the dark mountains," etc. Hence through this mountain on which the law was given, is signified a twofold pride of the Jews: one by which they were proud against God, Deuteronomy 31:27: "I know your contentiousness," etc.; the other by which they were proud against other nations, abusing that which is said in Psalm 147:20: "He has not done in like manner to every nation," etc. Second, however, he sets forth for what purpose it was given, because not for making free persons, but sons of the handmaid mother, "generating unto servitude, which is Agar" — that is, it is signified through Agar — which indeed generates unto servitude, namely the old testament. And this in three ways: namely as to affection, as to understanding, and as to fruit. As to understanding, indeed, according to knowledge: because in man there is a twofold knowledge — one free, namely when he knows the truth of things according to itself; the other, however, servile, that is, subjected to the veilings of figures. And such was the knowledge of the old testament. As to affection, however, because the new law generates an affection of love, which pertains to freedom, for he who loves is moved from himself. But the old generates an affection of fear, in which is servitude; for he who fears is moved not from himself, but from another. Romans 8:15: "You have not received the spirit of servitude again in fear," etc. But as to fruit, because the new law generates sons to whom an inheritance is owed; but to those whom the old generates, small gifts are owed, as to servants. John 8:35: "The servant does not remain in the house forever; the son remains in the house forever." He assigns the reason for the mystery when he says "for Sinai is a mountain in Arabia," etc. Where first a doubt arises, because since Sinai is distant from Jerusalem by nearly twenty days' journey, it seems false that Sinai is joined to Jerusalem, as the Apostle here says. But to this it is answered mystically in the Gloss thus: that Sinai is in Arabia. For Arabia is interpreted "lowliness" or "affliction," in which the old testament was given, because men, as it were servants and strangers, were afflicted under it by carnal observances. Acts 15:10: "This is a burden, which neither our fathers nor we," etc. "Which" — the mountain — "is joined" — not through continuity of space but through likeness — "to that which is now Jerusalem," that is, to the Jewish people; because just as they themselves love earthly things, and serve under sin for the sake of temporal things, so also that mountain generated unto servitude. But this does not seem to be the intention of the Apostle. For he himself intends that the old testament, which was given on mount Sinai, should generate unto servitude from the very place of servitude; because it was given on Sinai, yet not to the sons of Israel remaining there, but to those setting out for the land of promise. For Jerusalem also generates sons of servitude, and therefore as to this, mount Sinai is joined with it. And this is what he says: "which is joined to it" — namely through the continuation of the journey of those going to Jerusalem — "which is now Jerusalem, and serves with her children" — namely with the servitude of the legal observances (from which Christ redeemed us) and the servitude of various sins, John 8:34: "He who commits sin is the servant of sin" — and (literally) from the servitude of the Romans, who ruled over them. Then, when he says "but that Jerusalem which is above," etc., here consequently he opens up the mystery concerning the free woman. And first he explains the mystery; second he brings in a prophecy, where he says "for it is written," etc. The first indeed can be understood in two ways, according as we can understand this mother either as that through which we are generated, which is the Church Militant; or as that mother into whose sons we are generated, which is the Church Triumphant. 1 Peter 1:3: "He has regenerated us unto a living hope," etc. Thus, therefore, we are generated in the present Church Militant, so that we may arrive at the Triumphant. Explaining it, then, in this manner, our mother is described from four things: namely from sublimity, when he says "above"; second from her name, when he says "Jerusalem"; third from freedom, when he says "is free"; fourth from fruitfulness, when he says "our mother." She is, therefore, sublime through the open vision of God and through the perfect enjoyment of God, and this as to the Church Triumphant. Isaiah 60:5: "You shall see, and abound," etc. Colossians 3:2: "Mind the things that are above," etc. Likewise sublime through faith and hope, as to the Church Militant. Philippians 3:20: "Our citizenship is in heaven," etc. Canticle 3:6 and 8:5: "Who is this that ascends," etc. But she is also peaceful, because "Jerusalem," that is, "vision of peace." This indeed befits the Church Triumphant, as having perfect peace. Psalm 147:14: "Who has placed peace as your borders," etc. Isaiah 32:18: "My people shall sit in the beauty of peace." Likewise it befits the Church Militant, which, having peace in Christ, rests. John 16:33: "In me you shall have peace." She is also free — Romans 8:21: "The creature itself shall be freed," etc. — and this as to the Triumphant, and also as to the Militant, as Apocalypse 21:2: "I saw the holy city Jerusalem," etc. But she is fruitful, because "our mother": the Militant indeed as generating, the Triumphant as that into whose sons we are generated. Psalm 86:5: "Shall not a man say of Sion," etc. Isaiah 60:4: "Your sons shall come from afar," etc. "For it is written," namely Isaiah 54:1, for according to the Septuagint. Here is set down the prophecy, through which first the freedom of the aforesaid mother is proved; second her fruitfulness, where he says "for many are the children," etc. But it must be known, concerning the first, that in a fruitful woman, first indeed there is sadness in giving birth, second there follows joy in the offspring received, according to that word of John 16:21: "A woman when she gives birth," etc. But a barren woman neither suffers in childbirth, nor rejoices in offspring. Now "to bear" and "to be in labor" differ, because "to be in labor" denotes the effort toward birth, while "to bear" denotes the bringing forth of the fetus already formed. In labor, therefore, the fruitful woman experiences pain, and in the birth, joy. But the barren woman is deprived both of the pain of labor and of the joy of birth. But the prophet enjoins these two upon the barren woman, saying "Rejoice, you barren one," etc., where he speaks of Jerusalem, whom he calls free, signified through the barren Sarah. For the Church was barren — namely the Church Militant of the gentiles before its conversion, which was offering a son not to God, but to the Devil. Hence it is said to Babylon, Isaiah 47:9: "Barrenness and widowhood have come upon you," etc. And the Church Triumphant, before the Passion of Christ, was barren, because none were generated into her sons through entrance into glory except in hope. For a sword had been placed before the gate of Paradise, so that no one could enter. To this barren woman, therefore, it is said "rejoice, you who do not bear," etc., as if he were to say: barren women, as has been said, do not grieve over childbirth, but over the fact that they do not bear. 1 Kings 1:10: "When Anna was of bitter spirit," etc. But you shall rejoice in the multitude of your children. Isaiah 60:5: "Then your heart shall be enlarged and shall marvel" — namely showing outwardly the joy of the mind. For there are two things in childbirth: namely pain from the breaking of the membranes by which the fetus is contained in the womb, and a cry arising from that very pain. And therefore he says "you who are not in labor" — namely the Church Militant, which does not strive toward birth through desire, and the Triumphant, which is not in labor with grief, or because the time for receiving children had not yet come — "break forth," that is, make manifest outwardly the joy which you have within, "and cry out" with a voice of praise. Isaiah 58:1: "Cry out, do not cease," etc. And these two pertain to freedom, namely to cry out and to break forth: thus, therefore, the freedom of the mother appears. There follows the fruitfulness: "for many are the children," etc. But since it was said above that the free Church is signified through Sarah, there seems to be a doubt whether Sarah was forsaken. To which it must be known that she was forsaken by Abraham, as is said here, not through divorce, but as to the carnal act. For Abraham did indeed engage in the carnal act, not on account of concupiscence, but for the sake of receiving offspring. When, therefore, it became known to him that Sarah was barren, he forsook her, not breaking the marriage bed, but because he did not make use of her from that precise time when Sarah brought in the handmaid to him. By which it is given to be understood, that the Church of the gentiles was forsaken by Christ, because Christ had not yet come, and that the Church Triumphant was forsaken by men, for whom access to her did not yet lie open. Of this forsaken woman, therefore — namely the Church of the gentiles — "many are the children," that is, more than the children of her, namely of the synagogue, "which has a husband," namely Moses. 1 Kings 2:5: "The barren has borne very many, and she who had many children," etc. And this upon the coming of the bridegroom, namely Christ, by whom she had been forsaken — not in love, but with the childbearing postponed.”

“Rejoice , thou barren . Rejoice, O Church, called out of the Gentiles ; thou who wast once barren, without faith in God, and formerly not wont to bear children to Him — now that thou art espoused to Him break forth and cry. The synagogue, whose husband was the law, or even God Himself, not as a father tender, but as a lawgiver terrible, brought forth Jews only according to the flesh. But the Church embraces as a mother all the nations that believe on Christ. Therefore the synagogue has borne to God comparatively a small number of spiritual children. She bare the Prophets, the Patriarchs, and a few other righteous men, and that not in her own strength, but by the power of Christ, the father of the New Covenant. The Apostle quotes Isa. liv. 1. The Jews indeed interpret the passage of their return to the earthly Jerusalem. The Millenarians understood it of the thousand years of sensual happiness which they pretended that the Saints would spend on earth after the Day of Judgment, as Jerome testifies of them. S. Paul, however, makes it clear that Isaiah was speaking of the happiness and fruitfulness of the Christian Church. Of this S. Ambrose writes very beautifully (de Virgin, lib. i.) : “ The Church is immaculate in conception, fruitful in offspring , a virgin in chastity , a mother in her family . We are born of a virgin who has been impregnated, not by a man but by the Spirit ; who brings forth, not with bodily pain but with angelic rejoicing ; who feeds her children with milk , not of earth but of the Apostles. She is a virgin in the Sacraments , and d mother in the virtues she produces. She is a mother to the nations , and Scripture testifies to her fruitfulness , saying: 1 The desolate hath many more children than she which hath an husband .* Whether we interpret this of the Church among the nations , or the soul of each individual in either case she is married to her heavenly Spouse by the word of God without any deviation from the path of chastity.” S. Jerome, too, says, in his comments on this passage : “ The Church , long time barren , bore no children before Christ was bom of the Virgin ; but when she bore to Abraham , i.e., the elect 304 THE EPISTLE TO THE father , Christ as Isaac, the laughter of the world whose very name spoke of heavenly mysteries, then she brought forth many children to God Abraham in Hebrew is (according to Jerome) the elect father, with a mighty sound. 1. Abraham was first called Abram, the lofty father, and as such begat Ishmael from Hagar. Then when he entered into a covenant with God, and received the promise of the birth of Isaac, and of the possession by his seed of the land of Canaan, his name was changed to Abraham, the father of a great multitude, i.e., of a numerous offspring, to be begotten of Isaac according to the flesh, and of Christ according to the spirit This is a sounder interpretation of the name than that given by Jerome. 2. Symbolically, Abraham represents God. From Hagar, the bondwoman, i.e., from the synagogue, he begat Ishmael, the bondservant, i.e., Moses and the Jews, who were under subjection to the Old Law. To them Abraham was a lofty father, giving the law in thunder from the heights of Sinai, and manifesting himself as a great and terrible Lord. On the other hand, Abraham, i.e., God, begat from Sarah, the freewoman, i.e., the Church, Isaac, laughter, who represented Christ and His followers, heirs of the promises. To them Abraham was the father of a great multitude, gathered by Christ out of all nations, and regenerated by faith and baptism. Or if we take S. Jerome's interpretation of Abraham as denoting the elect father with a mighty sound, then we see the fulfilment of the name in the preaching of John Baptist, of Christ, and the Apostles, who with a loud voice called all nations to enter into the kingdom of God. 3. Isaac, i.e., Christ, is said to be bom of Sarah, i.e., the Church, not as though the Church were actually the mother of Christ, or existed before Him, but because, in the Divine mind, the Church was, as it were, prior to Christ, and stood for His mother. For God first called the synagogue into existence, and then substituted for it the Church. Consequently, He had in His mind the idea of the synagogue first, of the Church second ; and out of this He decreed that Moses should be born as the eldest son of this idea. ISHMAEL AND ISAAC 305 and that he should reduce to actuality the remaining parts of the idea by instituting the synagogue. Similarly, He willed the creation of the Church, and the birth of Christ, as the first-born of His idea of the Church, who should carry out the idea, and found the Church of which He should be Himself the chief corner-stone. Hence Christ and Christians are called children of the promise and of the predestined purpose of God, because their existence was the product of the Divine will as the father, and of the Divine thought as the mother”

“Now we, brethren, as Isaac was,.... The Ethiopic version reads, "you, brethren"; and so one of Stephens's copies. As the two women, Hagar and Sarah, might be, and are allegorized; so likewise their respective offspring. Isaac signified, and was a type and figure of Abraham's spiritual seed, whether Jews or Gentiles, under the Gospel dispensation: and as he was, so they are, the children of promise; as Isaac was promised unto Abraham, so were this spiritual seed, when it was said unto him, that he should be the father of many nations, as he is the father of us all, even of all them that believe, be they of what nation soever; and as Isaac was born by virtue, and in consequence of a promise made to Abraham of God's free good will and pleasure, and his generation and conception were beyond the strength and course of nature, were the effects of a divine power, and were something supernatural; so this spiritual seed are born again, by virtue, and in consequence of a promise, not only made to Abraham, but to the Lord Jesus Christ, the head of the covenant, that he should see his seed, enjoy a numerous offspring, and which should endure for ever; and also to the church, of whom it is said, that this and that man should be born in her; and particularly in consequence of the promise cited in the foregoing verse, from whence these words are an inference, deduction, or illustration: and these children of the promise, so called from hence, are born again, above and beyond the strength of nature; not through the power and free will of man, but through the abundant mercy and sovereign will of God, by his powerful and efficacious grace, and by the word of promise, the Gospel, as a means. Moreover, to these children, or spiritual seed of Abraham, signified by Isaac, do all the promises belong, as that of God, as a covenant God gave unto them; of Christ, as a Saviour and Redeemer; of the Holy Spirit, as a sanctifier and comforter; and of all good things, of temporal mercies, so far as are for their real good; and of all spiritual blessings, as righteousness, peace, pardon, comfort, all supplies of grace, and eternal life: and these likewise receive these promises; the Holy Spirit, as a spirit of promise, opens and applies them to them, puts them into the hand of faith, and enables them to plead them with God, and to believe the performance of them; so that this character in all respects agrees with them.”

“Rejoice, thou barren that bearest not - This quotation is taken from Isa 54:1, and is certainly a promise which relates to the conversion of the Gentiles, as the following clause proves; for the desolate - the Gentile world, hath many more children - is a much larger and more numerous Church, than she - Jerusalem, the Jewish state, which hath a husband - has been so long in covenant with God, living under his continual protection, and in possession of a great variety of spiritual advantages; and especially those offered to her by the Gospel, which she has rejected, and which the Gentiles have accepted.”

“(Isa 54:1). thou barren--Jerusalem above: the spiritual Church of the Gospel, the fruit of "the promise," answering to Sarah, who bore not "after the flesh": as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah speaks primarily of Israel's restoration after her long-continued calamities; but his language is framed by the Holy Spirit so as to reach beyond this to the spiritual Zion: including not only the Jews, the natural descendants of Abraham and children of the law, but also the Gentiles. The spiritual Jerusalem is regarded as "barren" while the law trammeled Israel, for she then had no spiritual children of the Gentiles. break forth--into crying. cry--shout for joy. many more--Translate as Greek, "Many are the children of the desolate (the New Testament Church made up in the greater part from the Gentiles, who once had not the promise, and so was destitute of God as her husband), more than of her which hath an (Greek, 'THE') husband (the Jewish Church having GOD for her husband, Isa 54:5; Jer 2:2)." Numerous as were the children of the legal covenant, those of the Gospel covenant are more so. The force of the Greek article is, "Her who has THE husband of which the other is destitute."”