Catholic Commentary
Rejoice with Jerusalem: An Invitation to Share Her Joy
10“Rejoice with Jerusalem, and be glad for her, all you who love her. Rejoice for joy with her, all you who mourn over her;11that you may nurse and be satisfied at the comforting breasts; that you may drink deeply, and be delighted with the abundance of her glory.”
Isaiah 66:10–11 calls all who love Jerusalem to rejoice in her restoration and to receive nourishment from her consolation like nursing children. The passage uses maternal imagery to describe how the city will feed and satisfy those who mourned over her desolation, establishing that shared suffering qualifies believers to participate in eschatological joy.
The Church is not a building we visit but a mother who feeds us—and we are called to nurse from her with the receptive hunger of a child.
The passage also anticipates the Johannine image of the Church/New Jerusalem "coming down from heaven" (Rev 21:2), adorned as a bride, but here the maternal rather than bridal image is foregrounded — a reminder that the Church, as the Catechism teaches (§757, §2030), is both Bride of Christ and Mother of the faithful, and that these images complement rather than compete with each other.
Catholic tradition brings several distinctively rich lenses to this passage.
The Church as Mother. The Catechism of the Catholic Church §757 cites Galatians 4:26 and this Isaianic tradition when teaching that the Church is "that Jerusalem which is above" and "our mother." Lumen Gentium §6 similarly gathers the maternal imagery of Scripture to describe the Church's nature. Isaiah 66:11 is thus not merely a poetic ornament but a doctrinal type: the Church's maternal function — her capacity to nourish the faithful unto fullness — is grounded in this Old Testament revelation.
The Eucharist as the Breast of the Church. The Church Fathers were remarkably unanimous here. St. Augustine (Confessions I.1) describes the soul restlessly nursing at God until it rests in Him. Origen (Homilies on Isaiah) reads the "breast" as the nourishment of the Word made available through Scripture and preaching. St. Ambrose, most directly, reads the passage Eucharistically: the Church's "milk" is Christ's body and blood, by which the newly baptized (and all the faithful) are sustained. This patristic instinct aligns with the Catechism's teaching (§1391–1392) that the Eucharist "preserves, increases, and renews the life of grace" — the precise dynamic of nursing: sustaining and growing life already given.
Consolation as a divine attribute. The Hebrew tanḥumîm ("consolations") connects this passage to the entire Deutero-Isaianic theology of divine comfort, echoed in 2 Corinthians 1:3–4, where God is "the Father of mercies and God of all consolation." Catholic spiritual direction has long drawn on this: consolation is not a luxury but a mark of the Spirit's presence, and the Church is the primary locus of its mediation.
Joy as a theological virtue in formation. Pope Francis, in Evangelii Gaudium §1, opens with precisely this Isaianic summons: "The joy of the Gospel fills the hearts and lives of all who encounter Jesus." The imperative of verse 10 — rejoice! — is a pastoral program, not merely a feeling.
Contemporary Catholics often experience the Church not as a source of consolation but of disappointment, even scandal. This passage speaks with pastoral directness into that tension. Isaiah addresses those who have mourned over Jerusalem — people who loved the holy city precisely through its failures and desolations. The call to rejoice is not naïve: it is addressed to the griever, not to the comfortable.
Practically, verse 11 invites a specific examination of how one "nurses" from the Church's sacramental life. The image of nursing requires proximity, receptivity, and regularity — it cannot be done at a distance or only when convenient. A Catholic today might ask: Am I drawing close enough to the Eucharist, the Liturgy of the Hours, regular confession, and lectio divina to actually be nourished? Or am I standing at a remove, critiquing the milk without drinking it?
The verse also counters a consumerist approach to parish life. The child at the breast is not shopping for the best milk; she is receiving life from the mother she has been given. Isaiah calls us to a posture of humble, loving receptivity toward the Church — not uncritical, but deeply and personally invested in her consolations, because we love her.
Commentary
Isaiah 66:10 — "Rejoice with Jerusalem, and be glad for her, all you who love her."
Isaiah 66 stands as the great culminating vision of the entire book: the Lord who dwells not in temples made by human hands (66:1–2) is now revealed as the divine Mother who gives birth to Zion in a single day (66:7–8) and nurses her children to fullness (66:11–13). Verse 10 is therefore not a polite wish but a liturgical summons — the Hebrew imperative śimḥû ("rejoice!") is plural and urgent, addressed to a whole community. The addressees are defined by love: kol-'ohăvêhā, "all who love her." Love for the holy city is not mere civic pride but a theological posture — to love Jerusalem is to love the place of God's self-disclosure, the city of covenant, law, and promise.
The verse also carries a note of sympathetic solidarity: "be glad for her" (literally, "exult with her in exultation"). The joy is participatory, not spectatorial. Those who mourned with Jerusalem in her desolation — who "mourned over her" as the following verse clarifies — are now called to share proportionately in her consolation. There is a moral logic here: grief and love together qualify a person to receive the fullness of the coming joy. This reflects a consistent Isaianic pattern in which the suffering servant and the suffering city both move through desolation toward exaltation.
Isaiah 66:11 — "that you may nurse and be satisfied at the comforting breasts."
The Hebrew is intimate and even bold: lema'an tinyĕqû wĕśĕba'tem mišŝod tanḥumêhā — literally, "so that you may suckle and be filled from the breast of her consolations." The word tanaḥumîm ("consolations") echoes the great consolation theme of Second Isaiah, opening with "Comfort, comfort my people" (Isa 40:1). Here that comfort is embodied — not an abstract divine promise but nourishment flowing from the city-mother herself.
The imagery is startling precisely because it is maternal and physical. Ancient Near Eastern cultures commonly personified cities as mothers, but Isaiah pushes the metaphor further: the city does not merely shelter her children, she feeds them from her own body. The child's role is entirely receptive — to nurse (yānaq), to be satisfied (śāba'), to draw out (mûṣ) and delight (tā'ănōg) from the abundance of her glory. This posture of receptive dependence is itself the spiritual lesson.
Typological and Spiritual Senses
The Fathers, following the principle of , universally read this passage on multiple levels. At the typological level, "Jerusalem" becomes the Church — , mother and teacher. At the allegorical level, the "breast" from which the faithful nurse becomes the Word of Scripture, the sacraments, and above all the Eucharist. St. Ambrose ( 9.55) explicitly connects this nursing imagery to Eucharistic feeding, where Christ is both food and the one who feeds. The sequence in verses 10–11 — love, mourning, rejoicing, nursing, being satisfied — maps onto the catechumenal and sacramental journey: one who has grieved over sin and longed for God is readied to receive divine nourishment in full.