Commentari biblici

This whole chapter is all to the same purport, all in the same strain; it is a part of God's covenant with his church, which is spoken of in the Isa 59:21 of the foregoing chapter, and the blessings here promised are the fruits of the word and Spirit there promised. The long continuance of the church, even unto the utmost ages of time, was there promised, and here the large extent of the church, even unto the utmost regions of the earth; and both these tend to the honour of the Redeemer. It is here promised, I. That the church shall be enlightened and shone upon, Isa 60:1,2. II. That it shall be enlarged and great additions made to it, to join in the service of God, Isa 60:3-8. III. That the new converts shall be greatly serviceable to the church and to the interests of it, Isa 60:9-13. IV. That the church shall be in great honour and reputation among men, Isa 60:14-16. V. That it shall enjoy a profound peace and tranquility, Isa 60:17,18. VI. That, the members of it being all righteous, the glory and joy of it shall be everlasting, Isa 60:19-22. Now this has some reference to the peaceable and prosperous condition which the Jews were sometimes in after their return out of captivity into their own land; but it certainly looks further, and was to have its full accomplishment in the kingdom of the Messiah, the enlargement of that kingdom by the bringing in of the Gentiles into it, and the spiritual blessings in heavenly things by Christ Jesus with which it should be enriched, and all these earnests of eternal joy and glory.

In this chapter there is commenced a most glowing and beautiful description of the 'golden age' under the Messiah. The description is continued to the close of Isaiah 62:1-12. It is adorned with the highest ornaments of poetry; the future glory of the church is displayed under the most splendid colors, and with every variety of imagery. It is designed to set forth the glory of that time when the Gentries shall be gathered into the church, and when the whole world shall become tributary to the Messiah, and be illuminated with the light of Christian truth. The main design of the chapter is to foretell the conversion of the pagan world, and the happy and peaceful times which shall exist when that has occurred. In doing this, the highest beauties of prophetic imagery are introduced, and the powers of the inspired prophet seem to have been taxed to the utmost to convey a just view of the glory of the scene. That it refers to the time of the Messiah no one can doubt who reads it. And that it refers to events which have not yet fully occurred is, I think, equally clear, and will be made apparent in the notes. In accordance with the usual mede in Isaiah (see the Introduction, Section 7, 4), the prophet throws himself into the midst of the future scene Isaiah 60:1, and the events are described as passing in vision before his eyes. He sees the light as already shining, and the glory of Yahweh as actually arisen upon the church; he sees the Gentiles flocking to the Redeemer, and bringing their most valued and precious objects, and laying them at his feet.

The chapter may, for convenience, be regarded as consisting of three parts:

I. An invocation to the church to arise, and to enjoy and diffuse the light which had risen upon her Isaiah 60:1-2, the earth elsewhere was enveloped in deep darkness, but the light of Messiah's reign and of truth was with her.

II. The declaration that the Gentile world would be converted to the true religion, and would participate in the blessings of the reign of the Messiah.

1. The assurance that this event would occur Isaiah 60:3.

2. The church directed to look around, and behold the multitudes that were flocking to her Isaiah 60:4.

3. Specifications of those who would come and participate in the benefits of the reign of the Messiah.

(1) The abundance of the sea would come.

(2) The wealth of the Gentiles Isaiah 60:5.

(3) The camels and dromedaries from Midian, Ephah, and all they who resided in Sheba would come with their gold and incense Isaiah 60:6.

(4) The flocks of Kedar, and the rams of Nebaioth would be offered Isaiah 60:7.

(5) The multitude would be so great as to excite astonishment: and lead to the inquiry who they were. They would come like clouds; they would fly for safety as doves do to their windows in an approaching tempest Isaiah 60:8.

(6) The distant islands - the pagan coasts, would wait for the gospel; and the commerce of the world be made tributary to the spread of truth Isaiah 60:9.

(7) The sons of strangers would be employed in defending Zion, and kings would become the servants of the church Isaiah 60:10.

4. So great would be the anxiety to embrace the provisions of mercy, and so numerous the converts from the Pagan world, that the gates of Zion would never be closed day or night Isaiah 60:11.

5. The nation that refused this homage would be certainly destroyed Isaiah 60:12.

6. Then follows a beautiful poetical description of the conversion of the Pagan world, and of the fact that the most valued and valuable objects of the Gentiles would be consecrated to the church, under the image of bringing the beautiful trees of Lebanon to adorn the grounds around the temple Isaiah 60:13-14.

7. Zion would be made an eternal excellency Isaiah 60:15.

8. There would thus be furnished the fullest proof of the faithfulness of God, and of the fact that Yahweh was the Redeemer and Saviour of his people.

III. The happy state of the church in those times.

1. It would be an age when peace and justice would characterize the rulers Isaiah 60:17.

2. Violence, contention, wasting, would be known no more Isaiah 60:18.

3. There would be uninterrupted prosperity, and the constant reign of truth Isaiah 60:19-20.

4. The people would be all holy Isaiah 60:21.

5. Their numbers would be greatly augmented, as if a small one should become a strong nation Isaiah 60:22.

The glorious prospect displayed in this chapter seems to have elevated the prophet even above his usual majesty. The subject is the very flourishing condition of the Church of Jesus Christ at that period of the Gospel dispensation when both Jews and Gentiles shall become one fold under one Shepherd. The imagery employed is of the most consolatory and magnificent description. This blessed state of the world shall follow a time of gross darkness, Isaiah 60:1, Isaiah 60:2. The universal diffusion of vital godliness beautifully set forth by a great variety of images, Isaiah 60:3-14. The everlasting duration and spotless purity of this kingdom of Christ, Isaiah 60:15-21. A time appointed in the counsels of Jehovah for the commencement of this happy period; and when this time arrives, the particulars of the prophecy shall have a speedy accomplishment, Isaiah 60:22.

The subject of this chapter is the great increase and flourishing state of the Church of God by the conversion and accession of the heathen nations to it, which is set forth in such ample and exalted terms, as plainly show that the full completion of this prophecy is reserved for future times. This subject is displayed in the most splendid colors under a great variety of images highly poetical, designed to give a general idea of the glories of that perfect state of the Church of God which we are taught to expect in the latter times; when the fullness of the Gentiles shall come in, and the Jews shall be converted and gathered from their dispersions, and the kingdoms of this world shall become the kingdoms of our Lord and of his Christ.

Of the use in prophecy of general or common poetical images, in setting forth the greatness and importance of a future event universally, without descending to particulars, or too minutely explaining circumstances, I have already pretty largely treated in the twentieth prelection on the Hebrew poetry; and have more than once observed in these notes that such images are not always to he applied particularly to persons and things, and were never intended to be minutely explained. I shall add here the opinion of a very learned and judicious person upon this subject: "It is, I think, a mark of right understanding in the language of prophecy, and in the design of prophecy too, to keep to what appears the design and meaning of the prophecy in general, and what the whole of it laid together points out to us, and not to suffer a warm imagination to mislead us from the real intention of the spirit of prophecy, by following uncertain applications of the parts of it." Lowman on the Revelation, note on Revelation 19:21 (note). - L. To this testimony I must add my own. This is one of the most glorious chapters in the whole of the Old Testament. The splendor, glory, and excellence of the Church of Christ are here pointed out in language which the Spirit of God alone is capable of using. But when shall this state of blessedness take place? Lord, thou only knowest.

INTRODUCTION TO Isaiah 60.

As, in the two preceding chapters, the hypocrisy and formality, the profaneness and immorality, that should abound in the latter day, and even among professors of religion, are prophesied of; so, in this, a very ample account is given of latter daylight and glory; of both the spiritual and personal reign of Christ, with the latter of which it concludes. The light and glory of the church, in the spiritual reign, are described, Isaiah 60:1 the numerous conversions of persons to it from all quarters, east and west particularly, are prophesied of, Isaiah 60:4, the great usefulness those should be of unto it, in enriching it, and building it up, and in glorifying it, is declared, Isaiah 60:9, as also the subjection of enemies to it; the favours it should receive from kings, and the fame and renown of it through all nations and ages, Isaiah 60:14, its riches, prosperity, peace, and safety, Isaiah 60:17 and the chapter is concluded with an account of the more perfect state of the church in the personal reign of Christ, when there will be a perfection of light and righteousness; and the number of God's elect will be complete, and they will be all together, Isaiah 60:19.

Ch. 60. The Glory of the New Jerusalem

At length the dark clouds of sin and impending judgement roll away before the prophet’s vision, and in three magnificent chapters (60–62) he hails the rising sun of Jerusalem’s prosperity. Ch. 60, a prophecy complete in itself, is a continuous apostrophe to the ideal Zion, describing her future splendour, the restoration of her children, the submission of the nations, the influx of costly tribute from all parts of the earth, &c. All the main features can be paralleled from ch. 40–55, and the strong resemblance to ch. Isaiah 49:14 ff., Isaiah 51:17 ff., Isaiah 54 would naturally lead to its being assigned to the same author. Had the chapter occupied a different position doubt on this point would hardly arise; it would be accepted without difficulty as a prophecy of return from Exile, written in Babylon. But the fact that it follows a series of chapters which there are strong reasons to regard as post-exilic, raises the question whether it be a misplaced discourse of the second Isaiah, or whether it may not have been composed in the same circumstances as the gloomy oracles with which it is immediately connected. A closer examination of the passage reveals little that is decisive on either side, but apparently nothing inconsistent with the latter hypothesis. The promise of the return of the exiles (Isaiah 60:4; Isaiah 60:9) obviously refers to the Jews dispersed throughout the world, whose ingathering remained an object of prophetic anticipation long after the restoration of the Jewish community in Palestine. Equally indeterminate are the allusions to the sanctuary in Isaiah 60:7; Isaiah 60:13; it does not appear whether the Temple has yet to be rebuilt or only to be beautified. That the walls are still unbuilt (Isaiah 60:10) only proves that the date is earlier than the governorship of Nehemiah. In the absence of definite indications, all that can safely be said is that the theory of post-exilic authorship is perfectly admissible, and is probably to be preferred in the interests of critical simplicity. The prophecy at all events loses none of its significance if it is regarded as a message of consolation to the depressed and misgoverned and poverty stricken community depicted in the foregoing chapters.

The poem, according to Duhm and Cheyne, consists of ten strophes. The order of ideas may be thus exhibited:—

i. Isaiah 60:1-3. An introductory strophe. While the rest of the world is shrouded in darkness, the light of Jehovah’s glory breaks on Zion, and the nations are attracted to it.

ii. Isaiah 60:4-9. The main subject of the next three strophes is the return of the exiled children of Zion from East and West. As in ch. Isaiah 49:22, they are represented as brought home by the nations among whom they have sojourned; the resources of the world are placed at their disposal, and they bring with them the wealth of distant countries as tribute to the God of Israel.

iii. Isaiah 60:10-16. The relation of the new Israel to the outer world (again three strophes). Zion becomes the mistress of the nations; her walls are built by strangers, and kings are her servants (Isaiah 60:10); through her open gates a constant stream of treasure flows to beautify the sanctuary (Isaiah 60:11-13); she is the joy and praise of the whole earth, and is nourished by the “milk of the Gentiles” (Isaiah 60:14-16).

iv. Isaiah 60:17-22. The last three strophes describe the internal prosperity, both material and moral, of the future community. Peace and righteousness are the ruling powers within its borders; perfect order and security prevail (Isaiah 60:17 f.); instead of the natural luminaries of heaven, Jehovah Himself is its “everlasting light” (Isaiah 60:19 f.); the inhabitants are all righteous, possessing the land for ever, as the branch of the Lord’s planting (Isaiah 60:21 f.).

Isa 60:1-22.

ISRAEL'S GLORY AFTER HER AFFLICTION.

An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother church from which the Gospel is to be diffused to the whole Gentile world; the first promulgation of the Gospel among the Gentiles, beginning at Jerusalem

[Lu 24:47],

is an earnest of this. The language is too glorious to apply to anything that as yet has happened.

1. Arise--from the dust in which thou hast been sitting as a mourning female captive

(Isa 3:26; 52:1, 2).

shine--or, "be enlightened; for thy light cometh"; impart to others the spiritual light now given thee

(Isa 60:3).

The Margin and GESENIUS translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened"

(Isa 58:8, 10; Eph 5:8, 14).

glory of the Lord--not merely the Shekinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person

(Jer 3:16, 17).

is risen--as the sun

(Mal 4:2; Lu 1:78,

Margin).

Arise - This is evidently addressed to the church, or to Zion regarded as the seat of the church. It is represented as having been in a state of affliction and calamity (compare the notes at Isaiah 3:26; Isaiah 52:1-2). She is now called on to arise from the dust, and to impart to others the rich privileges which were conferred on her.

Shine - (אורי 'ôrı̂y). Lowth renders this, 'Be thou enlightened.' Margin, 'Be enlightened, for thy light cometh.' Noyes, 'Enjoy light.' Septuagint Φωτίζου φωτίζου Phōtizou phōtizou - 'Be enlightened; be enlightened, O Jerusalem.' Herder renders it, 'Be light.' Vitringa regards the expression as equivalent to this, 'pass into a state of light. That is, enjoy light thyself, and impart it freely to others, Gesenius renders it, 'Shine, be bright; that is, be surrounded and resplendent with light.' The idea probably is this, 'rise now from a state of obscurity and darkness. Enter into light; enter into times of prosperity.' It is not so much a command to impart light to others as it is to be encompassed with light and glory. It is the language of prophecy rather than of command; a call rather to participate in the light that was shining than to impart it to others. The Septuagint and the Chaldee here add the name 'Jerusalem,' and regard it as addressed directly to her.

Thy light is come - On the word 'light,' see the notes at Isaiah 58:8, Isaiah 58:10. The light here referred to is evidently that of the gospel; and when the prophet says that that light 'is come,' he throws himself into future times, and sees in vision the Messiah as having already come, and as pouring the light of salvation on a darkened church and world (compare the notes at Isaiah 9:2).

And the glory of the Lord - There is refer once here, doubtless, to the Shechinah or visible splendor which usuallv accompanied the manifestations of God to his people (see the notes at Isaiah 4:5). As Yahweh manifested himself in visible glory to the Israelites during their journey to the promised land, so he would manifest himself in the times of the Messiah as the glorious protector and guide of his people. The divine character and perfections would be manifested like the sun rising over a darkened world.

Is risen upon thee - As the sun rises. The word used here (זרח zârach) is commonly applied to the rising of the sun Genesis 32:31; Exodus 22:2; 2 Samuel 23:4; Psalm 104:22. The comparison of the gospel to the sun rising upon a dark world is exceedingly beautiful, and often occurs in the Bible (compare Malachi 4:2; Luke 1:78, margin.)

Upon thee - Upon thee, in contradistinction from other nations and people. The gospel shed its first beams of glory on Jerusalem.

Arise - Call upon God through Christ, for his salvation; and,

Shine - אורי ori, be illuminated: for till thou arise and call upon God, thou wilt never receive true light.

For thy light is come - כי בא אורך ki ba orech, for thy light cometh. The Messiah is at the door; who, while he is a light to lighten the Gentiles, will be the glory - the effulgence, of his people Israel.