Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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성경 주석서
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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아직 번역이 없습니다.
The glory and blessings of the new church after a short affliction.
Arise; a word of encouragement accommodated to the Jewish or Hebrew style, wherein, as by lying down is described a servile and calamitous condition, Isaiah 47:1; so by rising, and standing up, a recovery out of it into a free and prosperous one, as may be seen frequently. Rouse up; intimating her deliverance to be at hand. And here under a type, or hieroglyphical description of Jerusalem’s restoration, is displayed the flourishing state of the Gentile church under the Messiah, and that in the greatness, for quality, and also the number of her proselytes; in the description whereof the evangelical prophet, whatever he doth in other parts of his prophecy, doth here most briskly sparkle forth in Divine eloquence. Shine; discover thyself as one breaking forth from a dark night; or, look out, as men do at sea, who use to look out sharp, to see what they can discover after a dark and stormy season; or, be enlightened with more knowledge; or, be thou filled with joy; a metaphorical metonymy of the efficient; as thou art about to change thy condition, change thy countenance; be cheerful in that light or salvation that is approaching. Thy light; either,
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Thy flourishing and prosperous estate; an allusion to people’s rising, when after a dark night the light breaks forth. they begin to rise. Or,
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The causer of thy light, the effect for the efficient, viz. thy God, or Christ, because the fountain of all happiness, as the sun and moon are called lights, because they give light, Genesis 1:16. Thus Christ is called the true Light, John 1:9; and compare John 8:12, with Ephesians 5:14, and you will find these words quoted to that purpose. The glory of the Lord, i.e. the greatest glory, as the cedars of God, the mountains of God, &c.: compare Revelation 21:11: or, the glorious Lord, or the Lord of glory, or Christ, who is the glory of the Father, is come unto thee; he is at hand to make himself glorious in some wonderful work for thy salvation, either in his doctrine, or miracles, or work of redemption, that his glory may rest upon thee, suitable to the psalmist’s prayer, Psalm 85:6,7,9. Is risen; like as when the sun spreads itself into every place, leaving none dark: thus it refers to the glorious gospel, called such a glorious light, 2 Corinthians 4:4.
Verse 1. - Arise, shine. The subject of the address does not distinctly appear until ver. 14, where it is found to be "the city of the Lord, the Zion of the Holy One of Israel." Zion has long been prostrate in the dust from the prophet's standpoint, and covered with thick darkness. Now she is bidden to "arise" and "shine forth as the day." For thy light is come. Zion cannot shine with her own light, for she has no light of her own, having preferred to "walk in darkness" (Isaiah 59:9). But she may reflect the radiance which streams from the Person of Jehovah, whose glory is risen upon her. "In thy light shall we see light" (Psalm 36:9).
It is still night. The inward and outward condition of the church is night; and if it is night followed by a morning, it is so only for those who “against hope believe in hope.” The reality which strikes the senses is the night of sin, of punishment, of suffering, and of mourning - a long night of nearly seventy years. In this night, the prophet, according to the command of God, has bee prophesying of the coming light. In his inward penetration of the substance of his own preaching, he has come close to the time when faith is to be turned to sight. And now in the strength of God, who has made him the mouthpiece of His own creative fiat, he exclaims to the church, Isaiah 60:1: “Arise, grow light; for thy light cometh, and the glory of Jehovah riseth upon thee.” The appeal so addressed to Zion-Jerusalem, which is regarded (as in Isaiah 49:18; Isaiah 50:1; Isaiah 52:1-2; Isaiah 54:1) as a woman, and indeed as the mother of Israel. Here, however, it is regarded as the church redeemed from banishment, and settled once more in the holy city and the holy land, the church of salvation, which is now about to become the church of glory. Zion lies prostrate on the ground, smitten down by the judgment of God, brought down to the ground by inward prostration, and partly overcome by the sleep of self-security. She now hears the cry, “Arise” ( qūmı̄ ). This is not a mere admonition, but a word of power which puts new life into her limbs, so that she is able to rise from the ground, on which she has lain, as it were, under the ban. The night, which has brought her to the ground mourning, and faint, and intoxicated with sleep, is now at an end. The mighty word qūmı̄ , “arise,” is supplemented by a second word: 'ōrı̄ . What creative force there is in these two trochees , qūmı̄ 'ōrı̄ , which hold on, as it were, till what they express is accomplished; and what force of consolation in the two iambi, ki - bhâ 'ōrēkh , which affix, as it were, to the acts of Zion the seal of the divine act, and add to the ἄρσις (or elevation) its θέσις (or foundation)! Zion is to become light; it is to, because it can. But it cannot of itself, for in itself it has no light, because it has so absolutely given itself up to sin; but there is a light which will communicate itself to her, viz., the light which radiates from the holy nature of God Himself. And this light is salvation, because the Holy One loves Zion: it is also glory, because it not only dispels the darkness, but sets itself, all glorious as it is, in the place of the darkness. Zârach is the word commonly applied to the rising of the sun (Malachi 4:2). The sun of suns is Jehovah (Psalms 84:12), the God who is coming (Isaiah 59:20).
return to '
LX.
(1) Arise, shine . . .—The description of the redeemed Zion—i.e., the new Jerusalem—seen in the prophet’s vision as under the forms of the old. She has been prostrate, as in the darkness of Sheol (as in Isaiah 51:23; Isaiah 57:9). The word comes that bids her rise to a new life, radiant with the glory of the Lord. In Ephesians 5:14 we have, perhaps, an echo, though not a quotation, of the prophet’s words.
- for thy light is come] Cf. ch. Isaiah 58:8; Isaiah 58:10, Isaiah 59:9. It is the light of the promised salvation, so long looked for in vain. The perfect tenses are used from the ideal standpoint of the future.
1–3. The image in these strikingly beautiful verses is that of a city glittering in the first rays of the morning sun. Zion is no doubt addressed in the feminine gender, but the personification is much less complete than in ch. Isaiah 49:18 ff., Isaiah 51:17 ff., Isaiah 52:1 ff., Isaiah 54:1 ff. The name “Jerusalem” is inserted by the LXX., Targ. and Vulg., but the addition is unnecessary (cf. Isaiah 54:1).
Isaiah 60:1. Arise, &c. — The prophet here addresses the church of God, which he supposes to be sitting sorrowful, and exhorts her to awake and arise from a state of darkness and mourning, and enter into a state of light and happiness, “now that her salvation, so long desired and hoped for, is at hand, and the divine glory is about to rise upon her, and illuminate the nations and people who had hitherto sat in thick darkness.” See Vitringa. The reader will observe the exhortation is accommodated to the Jewish or Hebrew style, wherein, as by lying down is signified a servile and calamitous condition, (Isaiah 47:1,) so, by rising, and standing up, a recovery out of it into a free and prosperous state, as may be seen frequently. Shine — Discover thyself, as a luminary breaking forth from a dark night. Show thy native beauty: suffer thyself to be so strongly irradiated by the glory of the Lord, that thou mayest not only be enlightened, but mayest be able to enlighten others. For thy light is come — Thy flourishing and prosperous condition, an allusion to people’s rising, when after a dark night the light breaks forth upon them. And the glory of the Lord — Glorious light, grace, and salvation from the Lord; or a bright display of the glory, that is, of the glorious attributes of the Lord; or, the Lord of glory, Christ, is about to make himself glorious, in some wonderful work, for thy salvation. Is risen upon thee — Like as when the sun, arising, spreads his light everywhere, leaving no place dark. Thus shall the church of God be fully illuminated in the latter days, and thus shall she shine for the perfect illumination of all flesh: see Isaiah 11:9; and Zechariah 14:7. In his description of this perfect state of the Christian Church, this evangelical prophet is here peculiarly eloquent, displaying it “in the most splendid colours, and under a great variety of images, highly poetical, designed to give a general idea of its glories, when the fulness 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 God, and of his Christ.” — Bishop Lowth.
Arise, shine,.... The Targum adds, "O Jerusalem"; and so the Septuagint, Vulgate Latin, and Arabic versions; and no doubt but the church of God is here addressed: and by what follows it seems to be the Jewish church, as distinct from the Gentiles, since they are said to come to it, the Jews, now converted, and brought into a church state; and who are called upon to arise out of their low dejected state and condition, in which they have long lain, and "shine": or to "awake", as some (p) render it, out of that sleep and lethargy they have been so long in, and to shine forth in the exercise of grace and discharge of duty: or to be "enlightened" (q); with the light of Christ and of the Gospel, now come unto them; and to diffuse this light to others, to hold it forth in profession and conversation; see Matthew 5:16.
for thy light is come: the Targum,
"for the time of thy redemption is come;''
meaning from the Babylonish captivity, which that paraphrase refers to: but this is not intended here, but the spiritual prosperity and happiness of the Jews in the latter day, at the time of their conversion; and the sense is, either that Christ, the Light of the world, was come unto them in a spiritual way; or that the glorious light of the Gospel of Christ was come unto them, and shone upon them; or the time was come that the blindness that had been so long upon them should be taken oft, and the veil be taken away they had been so long covered with, and they be turned to the Lord, the fulness of the Gentiles now being about to be brought in; see Romans 11:25,
and the glory of the Lord is risen upon thee; or the glorious Lord; he, whose glory is to be seen, as the glory of the only begotten, who is the brightness of his Father's glory, the sun of righteousness; who shall now, rise upon these, and, leave a glory upon them that shall be visible.
(p) "expergiscere", Grotius. (q) "illuminare", Pagninus, Montanus Piscator.