Give praise, O thou barren, that bearest not: sing forth praise, and make a joyful noise, thou that didst not travail with child: for many are the children of the desolate, more than of her that hath a husband, saith the Lord.

“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.”

“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.”

“O barren, thou that didst not bear. The congregation of Israel is called barren and a woman that did not bear—the latter attribute being the explanation of the former—because of its small number. צהלי ,פצחי. I have already explained these two words. לא חלה That didst not travail with child. Comp. חיל trembling (Ex. 15:14); repeat עקרה O barren before מבני בעולה .חלה לא Than the children of the married wife, that is, than the children of Babylon, according to the opinion of R. Moses Hakkohen, but I think, that every nation that has a husband (בעל), that is, every nation that has its own king, is meant here by בעולה the married wife.”

“Sing, O barren one. Here, against the casting down of things, he promises the remedy of exaltation: and first he promises a multitude against a paucity; second, the restoration of honor against confusion, do not fear; third, prosperity against former adversity, poor little one. Concerning the first he does three things. First he foretells the multitude of children, indicating the praise of thanksgiving: "O barren one" — Jerusalem, who do not bear; "because forsaken" — deserted; "sing" — to God, for the benefits granted. The gladness of those who praise: "sing forth praise" — for a song is the exultation of the mind broken forth into voice; and the greatness of the gladness: "neigh" — in the manner of a horse, unable because of the greatness to form a voice to express it. Jer. 31: Exult in gladness, Jacob. Ps. 146: Let praise of our God be pleasant and comely. And promising the multitude of children: "because many" — as if to say, your children will be multiplied more, although you are deserted, than that of the cities which have husbands for begetting. 1 Reg. 2: until the barren woman has borne very many, and she who had many children is weakened. Second he exhorts to the enlargement of the place, under the metaphor of a tent: "enlarge the place" — as to the ground on which it is extended; "the skins" — by which it is covered; "the cords" — by which the pegs are bound; "the nails" — by which the boards are joined, or the pegs themselves. And these are read to have been in the tabernacle of the covenant: Exod. 26, and 36. On account of this multitude of men it is fitting to seek a greater dwelling than the land of promise is. Above, 49: still the children of barrenness say, etc. Third he foretells the fulfillment of the exhortation: "for to the right hand" — as if to say, you shall spread yourself on every side: which was fulfilled in the time of the Maccabees, when certain cities from the region of Samaria, and from others, were added to the kingdom of the Jews. Gen. 24: may your seed possess the gates of your enemies. Do not fear. Here he promises the restoration of former honor, against the confusion which they had previously endured. Second, the firmness of the promise: as in the days of Noah. Concerning the first he does two things. First he promises the forgetting of the former confusion: "you shall not be confounded" — inwardly; "you shall not blush" — outwardly. "You shall be ashamed" — from the consideration of your baseness; "you shall forget" — because of the abundance of glory; "of youth" — when you sinned in the desert; "of widowhood" — when you were separated from God in the captivity of Babylon. Above, 45: you shall not be confounded, nor shall you blush. Sopho. 3: in that day you shall not be confounded for all your devisings. Second he promises the restoration of former honor: and first he sets down the restoration as to dominion, "because he shall rule"; above, 26: O Lord, they have possessed us; and as to marriage, "a forsaken wife." Jerem. 3: if a man put away his wife, and she depart from him and marry another man, shall she return to him any more? Second he promises the enlargement of honor as to the multitude of honors: "says the Lord" — "in a little" — you have suffered little in respect of the things which I, having mercy, shall bestow on you. 2 Corinth. 4: for that which is at present is momentary. And as to duration, "in a moment" — as if to say: for a brief time you have felt my anger, in respect of that in which I will have mercy on you. Above, 26: hide yourself a little while. But all these things that have been said are expounded mystically of the calling of the Gentiles: because the Gentile world, barren at first, afterward gathered many children, according to the Gloss. As in the days. Here he shows the firmness of the promise. And first from the likeness of the former promise: "I have sworn" — I have firmly determined, provided, however, that you remain in my precepts. Gen. 9: I will establish my covenant with you, and with your seed after you. Eccli. 44: the covenants of the age. Second, from the working of stable creatures: "for the mountains" — as if to say: it is easier for mountains and hills to be changed than for my words to be made void. Or by mountains and hills, the powerful of the world. Ps. 45: we will not fear, while the earth is troubled. Note on that word, "sing, O barren one," that there is a barrenness, first, of perverse action. Job 15: the congregation of the hypocrite is barren. Second, of sacred contemplation. Genes. 29: Rachel was barren. Third, of temporal tribulation. Above, 49: the children of barrenness shall still say in your ears. Likewise note, on that phrase "enlarge the tent," that the heart must be enlarged, first, on account of the greatness of the guest. Jerem. 23: do not I fill heaven and earth, says the Lord? Second, on account of the multitude of gifts. Below, 60: you shall see, and abound, and your heart shall be enlarged. Third, on account of the fulfilling of the way. Psalm. 118: I have run the way of your commandments. Likewise on that phrase "in great mercies," that the mercies to come are great: first because they are intrinsic. Rom. 8: I reckon that the sufferings of this time are not worthy to be compared to the glory to come that shall be revealed in us. Second, because they are eternal. 2 Cor. 4: for the things which are seen are temporal; but the things which are not seen are eternal. Third, because they are perfect. Luc. 1: for behold, from now on all generations shall call me blessed. Fourth, because they are extended to many. Luc. 14: a certain man made a great supper, and invited many. Fifth, because they are whole. Apoc. 21: God shall wipe away every tear from the eyes of the saints. Poor little one. Here he promises prosperity against adversity: and first he recalls the former adversity: "poor little one" — Jerusalem despoiled of goods; "by tempest" — by adversity. Above, 18: to a nation rent and torn I will send you. Second he promises future prosperity, both as to the abundance of goods, setting forth a metaphor: "behold I will lay" — as it were in a pavement, by the "stones," "precious," signifying men eminent in virtues, "in order," each one in his own order: Tob. 13: the gates of Jerusalem; and explaining it as to the doctrine of divine knowledge: "all" — Jer. 31: I will give my law in their bowels, and write it in their heart. As to the abundance of peace: "multitude." Psalm. 118: much peace have they that love your law. And as to the justice of works: "and in justice." Above, 1: Sion shall be redeemed in judgment; and they shall bring her back in justice. Second, as to the freedom from evils, promising first the escape from dangers: "depart" — that is, you shall depart, because you shall not suffer calumny. Ps. 71: he shall humble the slanderers. Second, the adherence of strangers: "behold, the sojourner" — because many from among the Gentiles going forth from captivity adhered. Below, 56: let not the son of the stranger, who adheres to the Lord, say: the Lord will divide me by separation from his people. Third, promising the destruction of enemies: "behold I." And first he shows the power of the one promising, setting forth a comparison: "the smith" — the persecutor, who blows upon the vessels in the fire of tribulation, adversaries, according to his own will: Job 41: his breath, coals; and explaining it: "I have created." 1 Reg. 2: the Lord kills and makes alive. Second he sets forth the promise: "every vessel" — that is, he will scatter every thing formed, as to those who assail by deeds; and "every tongue," as to those who assail by words. Above, 41: and they shall be as if they were not.”

“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.”

“Sing, O barren, thou that didst not bear,.... The Targum interprets this of Jerusalem, paraphrasing the words thus, "sing praise, O Jerusalem, which was as a barren woman that bears not;'' and so the apostle applies the words of the text to the Jerusalem above, the mother of us all, the then present Gospel church, Gal 4:26, which, at the first setting of it up, in the times of Christ, during his life and at the time of his death, and before the day of Pentecost, was like a barren woman; the number of converts were very small; few believed the report of the Gospel, professed Christ, and submitted to his ordinances; the names of the disciples were but a hundred and twenty. Though some understand this of the Jewish church, under the Old Testament dispensation, whose members were not many, and whose proselytes from the Gentiles were but few; and others of the Gentile world, before the coming of Christ, and the preaching of the Gospel in it; but the former sense is to be preferred, having the suffrage of the apostle: break forth into singing, and cry aloud, thou that didst not travail with child; among whom there were few instances of conversion, scarce any begotten and born again of incorruptible seed by the word of God, and no signs thereof; but now it being otherwise, and multitudes being converted both in Judea and in the Gentile world, the church and its members are called upon to express their joy aloud in songs of praise, setting forth the glory of efficacious grace, in the regeneration of men; for as this is matter of joy to the angels of heaven, so to the saints on earth: for more are the children of the desolate than the children of the married wife, saith the Lord; more souls were born again, and added to the church after the death of Christ, when she was in a desolate condition, like a woman deprived of her husband, and in a widowhood state, then there were while Christ was here on earth, personally present with his people, and preaching the Gospel himself unto men; three thousand were converted under one sermon, and great numbers afterwards were added, so that the church at Jerusalem was in a much more flourishing condition after the death of Christ than before; more fruitful when it was become like a widow than when the bridegroom was with her; and the church of Christ still increased yet more and more afterwards, as the following verses predict. The Targum is, "more shall be the children of Jerusalem than the children of the habitable city.'' The edition of it, in the king of Spain's Bible, has it, "than the children of Rome;'' and so it is quoted by R. Elias (h), and by Buxtorf (i). The Jews understand this prophecy of their deliverance from their present condition by the Messiah; and of the rebuilding of Jerusalem, and the prosperity of it. (h) In Tishbi, p. 227. (i) Lexic. Talmud. col. 996, 2229.”