Isaiah · Chapter 60

1-22.

V. 1. 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; Rouze up, intimating her deliverance to be at hand. Here under a type, of Jerusalem’s restoration, is displayed the flourishing state of the Gentile-church, under the Messiah. Thy light-Thy flourishing and prosperous state.

Verse 1. Arise] Call upon God through Christ, for his salvation; and, Shine] yrwa ori, be illuminated: for till thou arise and call upon God, thou wilt never receive true light.

For thy light is come] Ërwa ab yk 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.

Verse 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.

Verse 1. Arise, shine, for thy light is come. The prophet had said, two verses before, The Redeemer shall come to Zion; to them that turn from transgression in Jacob. Therefore, arise, shine, for thy light is come. Christ the sun of righteousness, and the glory of God, is risen upon thee. It is the voice of the bridegroom rousing the bride. This is my covenant, saith the Lord, as in the words before. These words speak to the church in all succeeding ages. They stirred up the saints in Isaiah’s time; they cheered them in the Babylonian captivity with the hope that Jerusalem should be rebuilt, even by the sons of strangers, and by the largesses of the Persian kings. But to the christian church the curtains are undrawn, for the dayspring from on high hath visited us.

And the glory of the Lord is risen upon thee. This was promised in Isaiah 40:5, and that all flesh should see it together; yea, and in the course of a few years. The apostles saw this excellent glory on the mount, the glory as of the only-begotten of the Father, full of grace and truth. He is the Shekinah on the mercyseat, now dwelling in the christian church. He shines out in all the glory of the gospel, to illuminate the mind, and enlighten the gentiles. He hallows the heart by regeneration, when we behold as in a mirror his glory. He is also the light and glory of the celestial world. Therefore rise, oh Zion, from a winterly state, and shine in all the beauty and glory of righteousness.

1. Arise — The chapter opens with an animating address to the delivered children of God. Shine — The image is a sunrise scene. The night, long and dismal, has brooded, but now gradually ends. Thy light is come — The tops of the mountains (Isaiah 2:1-5; Micah 4:1) are gilded, and are seen by the prophet, though far back in time. Glory of the Lord… risen upon thee — That is, upon Zion-Jerusalem. The light falls upon her, not for her sake alone, but for all man-kind. This vision is welcome recompense for the darkness hitherto. (See Isaiah 58, 59.) Zion is to have the first view of the new day.

V. 2. The darkness-All kinds of errors. The Lord-Christ. Shall be seen-Shall be conspicuous; as the Lord’s arising, to the darkness covering the earth, so the glory being seen, answers to that gross darkness.

Verse 2. Darkness shall cover the earth] This is the state of the Gentile people.

Verse 2. For, behold, darkness shall cover the earth — Ignorance, idolatry, and all kinds of errors and vices; and gross darkness the people — Like that of Egypt; the most palpable blindness and infatuation as to divine things; but the Lord — Christ, the bright and morning-star, the day-spring from on high, or, rather, the Sun of righteousness, Revelation 22:16; Luke 1:78; Malachi 4:2; shall arise upon thee — By his gospel and his grace, bringing light to those that before sat in darkness, and in the shadow of death; and his glory shall be seen upon thee — Shall be wonderfully conspicuous. “The design of the Holy Spirit in this clause, as I suppose,” says Vitringa, “is to describe the state of the nations of the world, at the time when God should illuminate the church with this light, as if by a new advent of his Son, and a repeated manifestation of his divine kingdom. Almost all the world should be found in a similar state of darkness to that wherein the Son of God found it at his first coming; and if we might form any judgment from the state of things, from the darkness which now overspreads the earth, through the prevalence of Popery, infidelity, and immorality, in the countries professing Christianity, and Mohammedanism and paganism in the other regions of the earth, we may reasonably conclude, that these words of the prophet, at the period alluded to, will not want their exact completion.”

Ver. 2. Darkness shall cover the earth, and gross darkness the people. After the apostasy from the covenant of Noah, by which they knew God, but obstinately gave his glory to those that were no gods, he gave the heathens up to judicial blindness, and to work all manner of uncleanness with greediness. The books of the christian fathers on the superstition of the gentiles, and the letters of our modern missionaries, confirm all that St. Paul has said of the gentiles. But how striking is the confirmation of prophecy, that the Lord should arise on Zion, and cause the gospel-law to go forth from Jerusalem, a figure of the heavenly city.

2, 3. Darkness shall cover the earth — Apparently spoken of the Gentiles, whose “darkness” shall continue for awhile, but will be ultimately dissipated by the reflected light from Zion. The Lord shall arise upon thee — Zion is brought into light, not as a spectacle, not to be in contrast with Gentiles engrossed in darkness; but to impart her light upon Gentiles. This explains verse 2. The Lord is risen upon the whole pagan world in that he has confided to Zion — that is, the whole Christian world — the duty of direct evangelization in every part of the earth. Thus (verse 3) all nations are to walk in Zion’s light of truth and salvation. Brightness of thy rising — The glory of Zion is to increase, and attract many and strong nations and kings, as by a light suddenly breaking on thickest gloom. The words here must not be weakened by a change to thy rising brightness. “Thy rising” is as the “sun of suns” coming over Jerusalem from the east and in surpassing splendour passing on to the west.

V. 3. The Gentiles-A plain prophecy of the calling of the Gentiles.

Verse 3. And the Gentiles shall come] This has been in some sort already fulfilled. The Gentiles have received the light of the Gospel from the land of Judea, and the Gentile kings have embraced that Gospel; so that many nations of the earth are full of the doctrine of Christ.

Verse 3. The Gentiles shall come to thy light — Or, shall be allured by thy light to come to thee, as travellers in a dark night, and out of their way, when a light discovers itself make to it; so the doctrine of the gospel shall shine so bright, and be made so conspicuous by preaching and miracles, that well-disposed heathen shall not only congratulate them that profess it, and wish them much joy, but shall rejoice to participate with them in their happiness. A plain prophecy this of the calling of the Gentiles, a promise of which was made to Christ, Isaiah 49:6. And, or Yea, kings to the brightness of thy rising — That is, the greatness and glories of the church shall attract the eyes of kings, and make them willing to become her proselytes. Or, to add to thy lustre, thou shalt not only be honoured by the conversion of mean persons, but even of honourable personages, yea, of kings, embracing the Christian faith, and submitting themselves to Christ’s sceptre and government: see Isaiah 49:23.

Ver. 3. The gentiles shall come to thy light, and kings to the brightness of thy rising. Yea, all kings shall fall down before thee. Psalm 72:11. Those kings bow down to Christ, the King of kings, for Judea had no glory of this kind.

2, 3. Darkness shall cover the earth — Apparently spoken of the Gentiles, whose “darkness” shall continue for awhile, but will be ultimately dissipated by the reflected light from Zion. The Lord shall arise upon thee — Zion is brought into light, not as a spectacle, not to be in contrast with Gentiles engrossed in darkness; but to impart her light upon Gentiles. This explains verse 2. The Lord is risen upon the whole pagan world in that he has confided to Zion — that is, the whole Christian world — the duty of direct evangelization in every part of the earth. Thus (verse 3) all nations are to walk in Zion’s light of truth and salvation. Brightness of thy rising — The glory of Zion is to increase, and attract many and strong nations and kings, as by a light suddenly breaking on thickest gloom. The words here must not be weakened by a change to thy rising brightness. “Thy rising” is as the “sun of suns” coming over Jerusalem from the east and in surpassing splendour passing on to the west.

Verse 4. Shall be nursed at thy side— “Shall be carried at the side.”] For hnmat teamanah, shall be nursed, the Septuagint and Chaldee read hnacnt tinnasenah, shall be carried. A MS. has hnacnt ãtk l[ al catheph tinnasenah, “shall be carried on the shoulder;” instead of hnmat dx l[ al tsad teamanah, “shall be nursed on the side.” Another MS. has both ãtk catheph and dx tsad. Another MS. has it thus: hnmat : hnacnt tinnasenah : teamanah, with a line drawn over the first word. Sir John Chardin says that it is the general custom in the east to carry their children astride upon the hip with the arm round their body. His MS. note on this place is as follows:—Coutume en Orient de porter les enfans sur le coste a; califourchon sur la hanche: cette facon est generale aux Indes; les enfans se tiennent comme cela, et la personne qui les porte les embrasse et serre par le corps; parceque sont (ni) emmaillottes, ni en robes qui les embrassent. “In the east it is the custom to carry the children on the haunch, with the legs astride. This is the general custom in India. The children support themselves in this way, and the arm of the nurse goes round the body and presses the child close to the side; and this they can easily do, as the children are not swathed, nor encumbered with clothes.” Non brachiis occidentalium more, sed humeris, divaricatis tibiis, impositos circumferunt. “They carry them about, not in their arms after the manner of the western nations, but on their shoulders; the children being placed astride.” Cotovic. Iter. Syr. cap. xiv. This last quotation seems to favour the reading ãtk l[ al catheph, on the shoulder, as the Septuagint likewise do: but upon the whole I think that hnacnt dx l[ al tsad tinnasenah is the true reading, which the Chaldee favours; and I have accordingly followed it. See Isaiah 66:12.—L. This mode of carrying children is as common in India as carrying them in the arms is in Europe.

Verses 4, 5. Lift up thine eyes round about — Or, in a circle, into all parts of the earth. He seems to refer to the apostles and disciples, with their successors, carrying the gospel into all quarters of the world. And because it would be, as it were, a thing incredible, he bids them lift up their eyes, as if they were to behold it in some vision, or upon some watch-tower in Jerusalem. See the like expression Isaiah 49:18. All they gather themselves together — He speaks of the coming in of all nations to embrace the gospel, and unite themselves to the Christian Church. Thy sons shall come from far — From the remotest parts, having heard the report of thee. And thy daughters shall be nursed at thy side — Shall be brought unto thee tenderly, as it were in persons’ arms, (Isaiah 49:22,) and shall have their education with thee from their infancy: there, where alone the sincere milk of the word is to be had, must the church’s newborn babes be nursed, that they may grow thereby, 1 Peter 2:2. Then thou shalt see — With delight, the multitudes of thy children running to thee; and flow together — As when two rivers meet, and, joining their waters, run sweetly together, as one and the same river. This denotes the abundance of their united joys and delights. Or the words may mean, they shall flock together to behold such an amazing sight. And thy heart shall fear — Or stand amazed, to see such multitudes come to the Lord Christ; and be enlarged — Both with joy and love. Because the abundance of the sea — The islands of the sea, the nations; shall be converted unto thee — Shall turn to thee in religion and affection; they that formerly so much hated thee shall now love thee. Or the sense is, The wealth and traffic of those who trade by sea, the riches of the merchants, shall be converted to thy use rather than to the use of the owners thereof. The forces of the Gentiles shall come unto thee — Thou shalt not only have the wealth, but the strength of the nations to stand by thee, to protect thee, and aid thy endeavours to evangelize the world.

4. Lift up thine eyes — Zion is directed to look about her, and see the crowds approaching from afar. The crowds consist of dispersed Jews, thy sons; and more numerously of heathen as well. Thy daughters — The sons walk, the daughters are carried. Words used to heighten the parallelism.

V. 5. See-With delight the multitudes of thy children running to thee. Flow-They shall flock together to behold such an amazing sight. Fear-Or stand amazed. Enlarged-Both with joy, and love. The abundance-The islands of the sea, the nations, shall turn to thee in religion, and affection. The forces-Or wealth.

Verse 5. Then thou shalt see— “Then shalt thou fear”] For yart tirai, thou shalt see, as ours and much the greater number of the translators, ancient and modern, render it, forty MSS. (ten ancient) of Kennicott’s, and twenty-eight of Deuteronomy Rossi’s, with one ancient of my own, and the old edition of 1488, have yaryt tirai, thou shalt fear: the true reading, confirmed by the perfect parallelism of the sentences: the heart ruffled and dilated in the second line answering to the fear and joy expressed in the first. The Prophet Jeremiah, Jeremiah 33:9, has the same natural and elegant sentiment:—

“And this city shall become to me a name of joy;

A praise and an honour for all the nations of the earth; Which shall hear all the good that I do unto them:

And they shall fear, and they shall tremble, at all the goodness And at all the prosperity that I procure unto her.”

And David:—

“I will praise thee, for I am fearfully and wonderfully made.” Psalm 139:14.

His tibi me rebus quædam divina voluptas

Percipit atque horror.

LUCRET. iii. 28.

Recenti mens trepidat metu,

Plenoque Bacchi pectore turbidum

Lætatur. HOR. Carm. ii. 19. l. 5.—L.

Verses 4, 5. Lift up thine eyes round about — Or, in a circle, into all parts of the earth. He seems to refer to the apostles and disciples, with their successors, carrying the gospel into all quarters of the world. And because it would be, as it were, a thing incredible, he bids them lift up their eyes, as if they were to behold it in some vision, or upon some watch-tower in Jerusalem. See the like expression Isaiah 49:18. All they gather themselves together — He speaks of the coming in of all nations to embrace the gospel, and unite themselves to the Christian Church. Thy sons shall come from far — From the remotest parts, having heard the report of thee. And thy daughters shall be nursed at thy side — Shall be brought unto thee tenderly, as it were in persons’ arms, (Isaiah 49:22,) and shall have their education with thee from their infancy: there, where alone the sincere milk of the word is to be had, must the church’s newborn babes be nursed, that they may grow thereby, 1 Peter 2:2. Then thou shalt see — With delight, the multitudes of thy children running to thee; and flow together — As when two rivers meet, and, joining their waters, run sweetly together, as one and the same river. This denotes the abundance of their united joys and delights. Or the words may mean, they shall flock together to behold such an amazing sight. And thy heart shall fear — Or stand amazed, to see such multitudes come to the Lord Christ; and be enlarged — Both with joy and love. Because the abundance of the sea — The islands of the sea, the nations; shall be converted unto thee — Shall turn to thee in religion and affection; they that formerly so much hated thee shall now love thee. Or the sense is, The wealth and traffic of those who trade by sea, the riches of the merchants, shall be converted to thy use rather than to the use of the owners thereof. The forces of the Gentiles shall come unto thee — Thou shalt not only have the wealth, but the strength of the nations to stand by thee, to protect thee, and aid thy endeavours to evangelize the world.

Ver. 5. Thy heart shall fear, and be enlarged, because the abundance of the sea shall be converted unto thee. Jeremiah uses a similar phrase: They shall fear and tremble for all the goodness, and all the prosperity that I will procure unto her: Isaiah 33:9. We humbly expect and hope, that when the missionaries shall have penetrated into the heart of gentile kingdoms, there shall be such an influx of converts as shall astound the church with joy.

5. Thou shalt see — Or, fear; it matters little which, in its ultimate meaning. (The Hebrew word is uncertain.) Both meanings may come in play — crowds so great coming into view may occasion surprise, yes, even fear. The heart of renewed Zion shall throb with wonder and joy at the sight of the abundance of western maritime nations converted to God; at the sight of the wealth and treasure pouring in for the Lord’s service.

V. 6. The multitude-The treasure, that is brought upon camels. By these, and such like figurative expressions in several verses of this chapter is implied the coming in of all nations to Christ, and therefore they are brought in as presenting the chief commodities of their respective countries. Dromedaries-A smaller sort of camel. Ephah-The Midianites, and Ephahites dwelt beyond Arabia. Sheba-A country in Arabia Felix, whose queen it was, that came to visit Solomon, and her bringing gifts might be a type of this, Solomon being a type of Christ. Gold-The principal commodities with which this country abounded, by which we are to understand whatever is precious.

Verse 6. The praises of the Lord— “And the praise of JEHOVAH.”] Thirty-three MSS. and three editions have tlhtw uthehillath, in the singular number; and so read the ancient versions, and one of my own MSS.

Verses 6, 7. The multitude of camels — The treasure that is brought upon camels. By these, and such like figurative expressions in several verses of this chapter, is implied the coming in of all nations to Christ, and therefore they are brought in as presenting the chief commodities of their respective countries. The dromedaries — Or, also, or, even the dromedaries; which are a sort of lesser camel, so called from their swiftness in running. For it is said by the Arabs that they will run as far in one day as their best horses will do in nine; and therefore they are chiefly used for riding: for which they are the more fit, because, as Pliny observes, they can endure the want of water four days together. Of Midian and Ephah — The Midianites and Ephahites were descended from Abraham, by Keturah, and dwelt beyond Arabia, where camels were very numerous, Judges 7:12. All they from Sheba — A country in Arabia Felix, whose queen it was that came to visit Solomon, and her bringing gifts might be a type of this. They shall bring gold and incense — The principal commodities with which this country abounded, by which we are to understand whatever is precious. All the flocks of Kedar — Arabia Petrea, or stony Arabia, the people inhabiting which being principally shepherds. They shall come up with acceptance — They shall not now, as heretofore, be rejected. I will glorify the house of my glory — He alludes to the temple, but must be understood as intending the gospel church, built of living stones, of which the temple at Jerusalem, with all the splendour of its ornaments, and the whole multitude of its sacrifices and oblations, was but a typical or shadowy representation.

6, 7. Multitude — That is, a stream of camels, bearing presents to enrich Zion. Dromedaries — The camel is used for burden-bearing; the dromedary for fast travelling. Here presents are brought in reward for spiritual hospitalities, and glad tidings thereof are promptly sent afar. Midian… Ephah… Sheba — The two first named are thought to represent Northern and Central Arabia, and the latter Arabia Felix. Here the descendants of Abraham and Keturah were settled. Midian was their son, and Ephah their grandson. (Genesis 25:2, 4; 38:28, 36.) Kedar… Nebaioth — (See Smith’s Bible Dictionary on these names.) These bring altar-victims, instead of seeking gain as formerly; and they all now volunteer themselves as spiritual tributaries. Their gifts, therefore, are received with acceptance — With gladness, because unselfishly offered.

V. 7. Kedar-Arabia Petrea. Acceptance-They shall not now, as heretofore, be rejected. The house-The temple, or my house: God shall become glorious by the multitude of sacrifices, that shall be offered, and accepted here. This is a type of how glorious his New Testament worship shall be.

Verse 7. The rams of Nebaioth shall minister unto thee] Vitringa on the place understands their ministering, and ascending or going up on the altar, as offering themselves voluntarily: ipsi se, non expectato sacerdote alto, gloriæ et sanctificationi divini nominis ultro ac libenter oblaturi. “They, waiting for no priest, go and freely offer themselves to the glory and sanctification of the sacred name.” This gives a very elegant and poetical turn to the image. It was a general notion that prevailed with sacrificers among the heathen, that the victim’s being brought without reluctance to the altar was a good omen; and the contrary a bad one. Sabinos petit aliquanto tristior; quod sacrificanti hostia aufugerat. Sueton. Titus, cap. x. Accessit dirum omen, profugus altaribus tauris. “It was an omen of dreadful portent when the victim fled away from the altar.” Tacit. Hist. iii. 56.—L.

Verses 6, 7. The multitude of camels — The treasure that is brought upon camels. By these, and such like figurative expressions in several verses of this chapter, is implied the coming in of all nations to Christ, and therefore they are brought in as presenting the chief commodities of their respective countries. The dromedaries — Or, also, or, even the dromedaries; which are a sort of lesser camel, so called from their swiftness in running. For it is said by the Arabs that they will run as far in one day as their best horses will do in nine; and therefore they are chiefly used for riding: for which they are the more fit, because, as Pliny observes, they can endure the want of water four days together. Of Midian and Ephah — The Midianites and Ephahites were descended from Abraham, by Keturah, and dwelt beyond Arabia, where camels were very numerous, Judges 7:12. All they from Sheba — A country in Arabia Felix, whose queen it was that came to visit Solomon, and her bringing gifts might be a type of this. They shall bring gold and incense — The principal commodities with which this country abounded, by which we are to understand whatever is precious. All the flocks of Kedar — Arabia Petrea, or stony Arabia, the people inhabiting which being principally shepherds. They shall come up with acceptance — They shall not now, as heretofore, be rejected. I will glorify the house of my glory — He alludes to the temple, but must be understood as intending the gospel church, built of living stones, of which the temple at Jerusalem, with all the splendour of its ornaments, and the whole multitude of its sacrifices and oblations, was but a typical or shadowy representation.

Ver. 7. All the flocks of Kedar—the rams of Nebaioth (descendants of Ishmael) shall come up with acceptance on mine altar. While the glorious clouds were transporting their showers for the hill of Zion in the latter day, they let some drops fall on Jerusalem, after the Babylonian captivity, when the sons of strangers should help in building her walls, and Persian kings minister to her recovery. But we must not stop here, for of the true Zion it is said as follows.

6, 7. Multitude — That is, a stream of camels, bearing presents to enrich Zion. Dromedaries — The camel is used for burden-bearing; the dromedary for fast travelling. Here presents are brought in reward for spiritual hospitalities, and glad tidings thereof are promptly sent afar. Midian… Ephah… Sheba — The two first named are thought to represent Northern and Central Arabia, and the latter Arabia Felix. Here the descendants of Abraham and Keturah were settled. Midian was their son, and Ephah their grandson. (Genesis 25:2, 4; 38:28, 36.) Kedar… Nebaioth — (See Smith’s Bible Dictionary on these names.) These bring altar-victims, instead of seeking gain as formerly; and they all now volunteer themselves as spiritual tributaries. Their gifts, therefore, are received with acceptance — With gladness, because unselfishly offered.

V. 8. A cloud-These metaphors import the number as well as speed, of those that should be begotten by the apostles doctrine.

Verse 8. And as the doves to their windows— “And like doves upon the wing?”] Instead of la el, to, forty-two MSS. of Kennicott’s, and one of mine, have l[ al, upon. For ארבתיהם arubboteyhem, their windows, read אברתיהם ebrotheyhem, their wings, transposing a letter.— Houbigant. The Septuagint render it sun neossoiv, “with their young;” they read אפרחיהם ephrocheyhem, nearer to the latter than to the present reading.—L.

Verse 8. Who are these that fly as a cloud — These metaphors import the number, as well as speed, of those that should be begotten by the apostles’ doctrine. “By this new crowd of believers hastening to the church,” Vitringa understands “the Greeks and Asiatics, and those of the west groaning under the Ottoman empire, who, having long sat in a state of ignorance and superstition, at this period shall be freed from their yoke, and hasten to the enlightened church in multitudes, like a cloud, and with zeal and impetuosity, (like doves to their cotes or holes,) when once made acquainted with the wonderful change of things, and the mighty works wrought by God for the deliverance of his people. The flight of doves, especially when they return to their cotes, is remarkably swift and precipitate.”

8. Who are these… fly as a cloud — Emigrants from over the seas — from the west — the sails of whose ships are likened to flying clouds. A striking figure. As… doves — Skimming the waters as “doves” do the air. Refined poetic element here.

V. 9. Ships-To convey them to me. Tarshish-Those that traffick by sea. In naming this he implies all that had commerce with other nations. From far-From the remotest parts. Glorified-He will make thee honourable in the eyes of the world, especially in setting up the ministry of the gospel in the midst of thee.

Verse 9. The ships of Tarshish first— “The ships of Tarshish among the first”] For hnvarb barishonah twenty-five MSS. and the Syriac read hnvarbk kebarishonah, “as at the first.” The ships of Tarshish AS at the first; that is, as they brought gold and silver in the days of Solomon.

Verse 9. Surely the isles shall wait for me — The countries remote from Judea, and especially the islands and continents of Europe, generally intended by the term isles. And the ships — To convey them to me; of Tarshish first — Those that traffic by sea. In naming this, he implied all places that had commerce with other nations. Concerning Tarshish, see note on Isaiah 2:16. To bring thy sons from far — From the most distant countries; their silver and their gold with them — With all their treasure; unto the name of the Lord — To be presented to the Lord, and employed for the advancement of his glory, and the benefit of his church and people. Because he hath glorified thee — He will make thee honourable in the eyes of the world, and that especially by setting up the ministry of the gospel in the midst of thee.

9. The isles shall wait for me — The people of the “isles” and of the seacoast — naturally mariners — are also eager to become Zion’s tributaries, and to bring to her the wealth of commerce. (Isaiah 42:4.) Apostolic zeal and labour wrought them at once with greatest success. The figurative descriptions in these verses imply a glorious diffusion of the Gospel over peoples hitherto unfriendly to Zion. The language throughout is in Isaiah’s accustomed drapery.

V. 10. Minister-Shall administer all necessaries to thee. I had mercy-As I afflicted thee in my anger, so out of my compassion I will abundantly bless thee.

Verses 10-12. And the sons of the stranger — Namely, such as were not Israelites born, but of Gentile race; and he puts sons of strangers, by a usual Hebraism, for strangers; shall build up thy walls — As Gentile proselytes to the Jewish religion assisted the Jews in repairing the walls of Jerusalem upon their return from captivity, so Gentile converts to Christianity assisted the apostles, evangelists, and other ministers of Christ, who were of Jewish extraction, in building and adorning the Christian Church: and for many ages its builders have been almost wholly of Gentile race. And their kings shall minister unto thee — Ecclesiastical history affords us many instances of kings and princes that were great benefactors to her, among whom Constantine greatly excelled. For in my wrath I smote thee, &c. — As I afflicted thee in mine anger, so out of my compassions I will abundantly bless thee. “The discourse here,” says Vitringa, “rises, and will continue to rise till the end of the section, that the blindest may discern spiritual things involved in these corporeal figures and emblems. It is not sufficient that the nations only, with their wealth and possessions, shall be added to the church, and perform all requisite offices toward it, but kings and princes also shall come: nor shall they come alone; a great retinue shall attend them: nor shall instances of their approach be few and rare, but common and frequent; insomuch that the gates of the city shall be always left open to receive this continual accession of kings and people.” The nation, &c., that will not serve thee — Do offices of kindness to thee, as the word wdb[w is used Isaiah 19:23, or, that will not submit to Christ’s sceptre; shall perish — Shall not only be subdued to thee, but shall be destroyed by the sword, or famine, or pestilence, or some other of the divine judgments. Yea, those nations shall be utterly wasted — Shall, by the peculiar interposition of a righteous providence, be brought to desolation. “This,” says Lowth, “must relate to the latter days, as the Scripture calls them, when the church shall become a great mountain, and break in pieces all the kingdoms of the earth, according to Daniel’s prophecy, Daniel 2:35, 44.”

10. Strangers — Foreigners of false religions converted to the true religion. In… wrath I smote thee — This refers to the morale of wasted Jerusalem, and their captivity at Babylon. Their kings — Perhaps including Cyrus, Darius, etc., of Persia; likewise the later Christian kings.

V. 11. Therefore-For that purpose; by reason of the conflux of people, that shall be continually flocking thither.

Verses 10-12. And the sons of the stranger — Namely, such as were not Israelites born, but of Gentile race; and he puts sons of strangers, by a usual Hebraism, for strangers; shall build up thy walls — As Gentile proselytes to the Jewish religion assisted the Jews in repairing the walls of Jerusalem upon their return from captivity, so Gentile converts to Christianity assisted the apostles, evangelists, and other ministers of Christ, who were of Jewish extraction, in building and adorning the Christian Church: and for many ages its builders have been almost wholly of Gentile race. And their kings shall minister unto thee — Ecclesiastical history affords us many instances of kings and princes that were great benefactors to her, among whom Constantine greatly excelled. For in my wrath I smote thee, &c. — As I afflicted thee in mine anger, so out of my compassions I will abundantly bless thee. “The discourse here,” says Vitringa, “rises, and will continue to rise till the end of the section, that the blindest may discern spiritual things involved in these corporeal figures and emblems. It is not sufficient that the nations only, with their wealth and possessions, shall be added to the church, and perform all requisite offices toward it, but kings and princes also shall come: nor shall they come alone; a great retinue shall attend them: nor shall instances of their approach be few and rare, but common and frequent; insomuch that the gates of the city shall be always left open to receive this continual accession of kings and people.” The nation, &c., that will not serve thee — Do offices of kindness to thee, as the word wdb[w is used Isaiah 19:23, or, that will not submit to Christ’s sceptre; shall perish — Shall not only be subdued to thee, but shall be destroyed by the sword, or famine, or pestilence, or some other of the divine judgments. Yea, those nations shall be utterly wasted — Shall, by the peculiar interposition of a righteous providence, be brought to desolation. “This,” says Lowth, “must relate to the latter days, as the Scripture calls them, when the church shall become a great mountain, and break in pieces all the kingdoms of the earth, according to Daniel’s prophecy, Daniel 2:35, 44.”

11. Thy gates… open continually… day nor night — The gates of Zion, because thus open, denote the unremitting influx of converted new comers. Forces of the Gentiles — “Forces” — not unlikely their wealth as well as their people. (See verse 5.) Their kings — That these may be “brought bound, or in chains,” (Chaldee Paraph.;) “pompously attended,” (Lowth;) “with their retinues,” (Noyes.) But the Hebrew rather means, that they may be brought or led, in any way, (as by the force of truth,) to serve Jehovah. The following, however, is quite as likely to be the idea intended: that their kings may be led in as captives to grace the triumph of the true religion, after a long time making themselves brave against it.

V. 12. Serve-That will not submit to Christ’s scepter.

Verses 10-12. And the sons of the stranger — Namely, such as were not Israelites born, but of Gentile race; and he puts sons of strangers, by a usual Hebraism, for strangers; shall build up thy walls — As Gentile proselytes to the Jewish religion assisted the Jews in repairing the walls of Jerusalem upon their return from captivity, so Gentile converts to Christianity assisted the apostles, evangelists, and other ministers of Christ, who were of Jewish extraction, in building and adorning the Christian Church: and for many ages its builders have been almost wholly of Gentile race. And their kings shall minister unto thee — Ecclesiastical history affords us many instances of kings and princes that were great benefactors to her, among whom Constantine greatly excelled. For in my wrath I smote thee, &c. — As I afflicted thee in mine anger, so out of my compassions I will abundantly bless thee. “The discourse here,” says Vitringa, “rises, and will continue to rise till the end of the section, that the blindest may discern spiritual things involved in these corporeal figures and emblems. It is not sufficient that the nations only, with their wealth and possessions, shall be added to the church, and perform all requisite offices toward it, but kings and princes also shall come: nor shall they come alone; a great retinue shall attend them: nor shall instances of their approach be few and rare, but common and frequent; insomuch that the gates of the city shall be always left open to receive this continual accession of kings and people.” The nation, &c., that will not serve thee — Do offices of kindness to thee, as the word wdb[w is used Isaiah 19:23, or, that will not submit to Christ’s sceptre; shall perish — Shall not only be subdued to thee, but shall be destroyed by the sword, or famine, or pestilence, or some other of the divine judgments. Yea, those nations shall be utterly wasted — Shall, by the peculiar interposition of a righteous providence, be brought to desolation. “This,” says Lowth, “must relate to the latter days, as the Scripture calls them, when the church shall become a great mountain, and break in pieces all the kingdoms of the earth, according to Daniel’s prophecy, Daniel 2:35, 44.”

Ver. 12. The nation and kingdom that will not serve thee shall perish. Such is the current language of the prophets. The stone cut out of the mountain without hands, shall break in pieces all the other kingdoms, and shall become a great mountain, and fill the whole earth. Daniel 2:34,

35. When the Son is seated on the holy hill of Zion, he shall shiver the rebellious as a potter’s vase with a rod of iron. Psalm 2:9. He rejected the Jews for rejecting the gospel. The bloody empire of the Romans he shook to pieces with the earthquake of civil wars, and avenged the blood of his saints. Revelation 6:12. The enormous limbs of the Ottoman empire, once the scourge of the Arian church, drop from the body by the weight of its crimes. The same sentence seems to be passed against the old governments of India, which neither admit wisdom, nor reform tyranny. The issues shall be the same with all who will not have the Redeemer to reign over them.

12. Nation and kingdom — Even at the height of Messianic triumphs it would seem resistance was occasionally made. So in the New Testament, at the so-called millennial periods, the conquests of the true religion will not fully prevail till after long unsuccessful struggles. Shall perish — Final resistance will end disastrously. This is the providential law, till the last enemy shall be conquered. Absolute peril awaits all who resist God.

V. 13. The glory-The box, the fir, the pine, and the cedar, on account whereof Lebanon was so famous; kings and great ones, the glory of the world, and also persons of a lower rank, shall be the materials, and members of Christ’s church. To beautify-This is the reason and end why the glory of Lebanon is to be brought hither; by these trees understand the beauty, and nobility of the church. Sanctuary-The temple wherein was the sanctuary. The place of my feet-The ark, so called, because, supposing God after the manner of men, to sit between the wings of the cherubim, his feet would rest upon the ark. All this is made good in the gospel-church.

Verse 13. And I will make the place of my feet glorious— “And that I may glorify the place whereon I rest my feet”] The temple of Jerusalem was called the house of God, and the place of his rest or residence. The visible symbolical appearance of God, called by the Jews the schechinah, was in the most holy place, between the wings of the cherubim, above the ark. This is considered as the throne of God, presiding as King over the Jewish state; and as a footstool is a necessary appendage to a throne, (see Clarke’s note on “Isaiah 52:2”,) the ark is considered as the footstool of God, and is so called, Psalm 99:6; 1 Chronicles 28:2. The glory of Lebanon] That is, the cedar.

Verse 13. The glory of Lebanon shall come unto thee — As Lebanon furnished cedars, and other choice timber, for building and beautifying Solomon’s temple, so shall different nations contribute what is most excellent and suitable among them for supporting, establishing, enlarging, and adorning the church of Christ, here called the place of God’s sanctuary, with allusion to the temple, an eminent type of it. See note on Psalm 46:4, 5. And I will make the place of my feet glorious — The Christian Church, so called in allusion to the ark in the most holy place of the tabernacle and temple, where the divine glory, termed by the Jews the Shechinah, was wont to appear between the wings of the cherubim, over the mercy-seat, which was, as it were, the footstool of that glorious symbol of God’s presence.

13. The glory of Lebanon — The whole of it, here specified in its trees, shall be employed to beautify thee: as it did so, literally, in Zion’s temple under Solomon, so shall it in the exalted figurative and spiritual senses. The place of my feet — See Ezekiel 43. 7; 1 Chronicles 27:2. The ark of the covenant is God’s footstool. In Isaiah 66:1, the whole earth is so named.

V. 14. The sons-Either their posterity, or themselves, for it is the manner of the Hebrews so to speak. Bending-Humbling themselves, as penitents. Call thee-They shall acknowledge her to be so.

Verse 14. The sons of them, that afflicted thee — Their posterity, or themselves, for it is the manner of the Hebrews so to speak; shall come bending unto thee — Humbling themselves as penitents, and thus manifesting their respect and reverence for thee. They shall acknowledge their former errors, or the errors of their fathers, and instead of being persecutors shall become proselytes. And all they that despised thee — As a poor, mean, insignificant, and despicable people; shall bow themselves down at the soles of thy feet — Shall prostrate themselves before thee as humble suppliants, or rather before Christ, the head, husband, and king of his church. And they shall call thee, The city of the Lord — They shall acknowledge thee to be so, and to be so called, both from the love that God hath to thee, and from the presence of God with thee. As there is no account of any thing like this happening to the Jews, that any people, who had before persecuted and afflicted them, came and made submission to them in such a suppliant manner as is here represented, this must, of necessity, be considered as a description, either, 1st, Of that change of things which was made in the Roman empire, when the highest powers in it, even the emperors themselves, became Christians, in consequence of which the heathen became suppliants to the Christians, whom they had before treated in the most cruel and barbarous manner: or, 2d, Of that still greater change which shall take place, in this respect, when the kingdoms of this world shall become the kingdoms of our God and of his Christ, and he will make his church’s enemies to come and worship, that is, to prostrate themselves before her feet, and to know that he has loved her, Revelation 3:9.

14. Sons… of them that afflicted thee — Descendants of thy ancient persecutors. Shall come bending unto thee — Shall confess the mistakes and sins of their fathers, and shall (not with nicknames or worse, as heretofore) respectfully acknowledge thee to be the city of Jehovah, the Zion of the Holy One of Israel. And they declare thereby their faith in the true God; for Jerusalem stands as the monument proclaiming to the world the true Godhead of Jehovah.

V. 15. Forsaken-Both of God and of her inhabitants. No man went-Thy streets were left desolate.

Verse 15. Whereas thou hast been forsaken — Both of God, as to outward appearance, and man; and hated — Either slighted and neglected, or suffering actual miseries and slaughters; so that no man went through thee — Thy streets were left desolate and thou wast in a manner depopulated. The state of the Christian Church, during the dark and persecuting ages of Popery, is here described, in language borrowed from Jerusalem lying in desolation. I will make thee an eternal excellency — Being reformed from idolatry and other superstitions and abominations, and thy members being enlightened with the truth, and regenerated by the grace of God, and thereby rendered wise and holy, thou shalt be blessed and exalted with continual tokens of the divine favour, and made a lasting and increasing blessing in the world. The Hebrew, µlw[ ˆwagl, is literally, for a lifting up, or, an exaltation, continually, or, for ever. A joy of many generations — Hebrew, Of generation and generation. The meaning is, that the church’s prosperity and happiness should be the rejoicing and comfort of many succeeding ages, or the matter of their great and continual rejoicing. Bishop Lowth translates this clause, I will make thee an everlasting boast, a subject of joy for perpetual generations. It cannot be said of the Jewish nation, since this was uttered, that it has in any degree answered these characters. For after their restoration to their own land, they were first in subjection to the Persians, afterward to the Macedonians, the successors of Alexander the Great; whose yoke they had scarcely shaken off, when they fell under the power of the Romans, who treated them with great severity, and at last destroyed them, together with their city of Jerusalem, almost to an entire extirpation. So that we are compelled to look for the accomplishment of this prophecy in the Christian Church, the perpetual excellences of which far exceed those of the Jewish, and in the glorious privileges and blessings of the religion of Christ, which are indeed, and will be, the joy of many generations.

15. Whereas thou hast been forsaken — This is said under the figure of an abandoned wife; but the meaning would be clearer if read, “Instead of thy being a forsaken and hated holy city, so that no one would pass through thee” — so that travellers and caravans did pass altogether by — I will exalt thee to be the eternal city — a position of growth in importance and honour, and which shall never cease to exist as such.

V. 16. Shalt suck-That the church shall draw, or receive the wealth of nations, and the riches, and power of kings, and whatever is most excellent, and that it shall come freely, and affectionately, as milk flows from the breast of the mother.

Verses 16, 17. Thou shalt also suck the milk of the Gentiles — A metaphor taken from children drawing nourishment from the breast. The sense is, that the church should draw, or receive, the wealth of nations, and the riches and power of kings, and whatever is most excellent; and that it should come freely and affectionately, as milk flows from the breast of the mother. And thou shalt know — Namely, shall experience; that I the Lord — Hebrew, Jehovah; am thy Saviour — That I have undertaken to save, and that I do and will save thee; the mighty One of Jacob — Not only of the literal, but also, and especially, of the spiritual Jacob, or Israel: as if he had said, These things will certainly be accomplished, for he is the mighty God, and so is able; and the God of Jacob, and so is obliged by covenant with, and relation to them, to deliver and protect his people. For brass I will bring gold, &c. — Here we have the effect of the preceding promise: Thy poverty shall be turned to riches, all things shall be altered for the best: it is an allusion to the days of Solomon, when gold was as plentiful as brass. If these words be considered as intended to be taken literally, it is sufficiently evident that they are not applicable to Jerusalem, which was never so enriched, after it was rebuilt, as to have greater riches than the Jews possessed before the wars which they waged with the Babylonians; nor was their state happier. And after Herod the Great, they were in a much worse condition, Judea being reduced to a province of the Roman empire, and governed and pillaged by the deputies or vicegerents of the emperors. Therefore all this is undoubtedly spoken of the Christian Church and of spiritual riches, namely, the privileges and blessings of the gospel. I will also make thy officers peace — That is, men of peace, loving, meek, and friendly. This was far from being the case with the Jews after their return out of captivity; for, though those who were first set over them, after their return, namely, Zerubbabel, Nehemiah, and others, governed them peaceably and mildly, yet it was not so in the following times; and after their high-priests took upon them the government, they grievously plundered and oppressed the people, and contended with one another with the most outrageous and cruel discord, as appears from Josephus, the Jewish historian. But the governors of the Christian Church, that is, of that church which only deserves the name of Christian, have been, and always will be, mild and gentle, and men of peace and clemency. And thine exactors — Or rulers, as Dr. Waterland renders ãycgn. Righteousness — Most righteous, as before peace was put for peaceable.

Ver. 16. Thou shalt also suck the milk of the gentiles. The Chaldaic turns it, Thou shalt be satiated with the riches of the people. This is coincident with the promise in Isaiah 54:3. Thy seed shall inherit the gentiles.

16. Suck the milk… the breast, etc. — The meaning here is, that Zion-Jerusalem, or the Messianic Church, shall draw on the resources of the more wealthy Gentiles as well as of kings: allegorical of being cherished with tenderest regard by them. From this, Zion is made to know that Jehovah is her all-compensating Lord and Saviour, mighty to save.

V. 17. For brass-An allusion to the days of Solomon, when gold was as brass. Peace-Loving, meek, and peaceable. Righteousness-Most righteous. Such even thy tax-gatherers shall be.

Verses 16, 17. Thou shalt also suck the milk of the Gentiles — A metaphor taken from children drawing nourishment from the breast. The sense is, that the church should draw, or receive, the wealth of nations, and the riches and power of kings, and whatever is most excellent; and that it should come freely and affectionately, as milk flows from the breast of the mother. And thou shalt know — Namely, shall experience; that I the Lord — Hebrew, Jehovah; am thy Saviour — That I have undertaken to save, and that I do and will save thee; the mighty One of Jacob — Not only of the literal, but also, and especially, of the spiritual Jacob, or Israel: as if he had said, These things will certainly be accomplished, for he is the mighty God, and so is able; and the God of Jacob, and so is obliged by covenant with, and relation to them, to deliver and protect his people. For brass I will bring gold, &c. — Here we have the effect of the preceding promise: Thy poverty shall be turned to riches, all things shall be altered for the best: it is an allusion to the days of Solomon, when gold was as plentiful as brass. If these words be considered as intended to be taken literally, it is sufficiently evident that they are not applicable to Jerusalem, which was never so enriched, after it was rebuilt, as to have greater riches than the Jews possessed before the wars which they waged with the Babylonians; nor was their state happier. And after Herod the Great, they were in a much worse condition, Judea being reduced to a province of the Roman empire, and governed and pillaged by the deputies or vicegerents of the emperors. Therefore all this is undoubtedly spoken of the Christian Church and of spiritual riches, namely, the privileges and blessings of the gospel. I will also make thy officers peace — That is, men of peace, loving, meek, and friendly. This was far from being the case with the Jews after their return out of captivity; for, though those who were first set over them, after their return, namely, Zerubbabel, Nehemiah, and others, governed them peaceably and mildly, yet it was not so in the following times; and after their high-priests took upon them the government, they grievously plundered and oppressed the people, and contended with one another with the most outrageous and cruel discord, as appears from Josephus, the Jewish historian. But the governors of the Christian Church, that is, of that church which only deserves the name of Christian, have been, and always will be, mild and gentle, and men of peace and clemency. And thine exactors — Or rulers, as Dr. Waterland renders ãycgn. Righteousness — Most righteous, as before peace was put for peaceable.

Ver. 17. For brass I will bring gold, and for iron, silver. This indicates a progress from indigence to a state of glory and affluence beyond conception.

17. In the first part of verse 17, the material of which the city is built is the allegorical subject. For brass I will bring gold… for iron… silver… for wood brass… for stones iron — In Solomon’s day (1 Kings 10:21, 27) civilization so rapidly advanced that in the above terms it was made a type, as here used, of advancing improvements evermore in Zion’s city. Gold in place of brass, silver in place of iron, etc., signify ever-growing preciousness in all that pertains to the temple of holy Zion. Compare Revelation 21:10-21. Thy officers peace — Better, Thy magistracy shall be peace. The term characterizing it shall be “peace;” shall be, in other words, order, truth, love. These shall mark the whole of Zion’s government. Thy exactors — Not tyrants or tyranny, but justice, equity absolute.

V. 18. Salvation-They shall be safe, and able to defend thee; thou shalt be as safe, as salvation itself can make thee. Thy gates-Within and upon thy gates and walls, thou shalt sing praises. All this will be fulfilled during the thousand years wherein Christ shall reign upon earth.

Verse 18. Violence shall no more be heard, &c. — Neither the threats and triumphs of those that do violence, nor the outcries and complaints of those that suffer it, shall be heard again, but every man shall peaceably enjoy his own. Wasting nor destruction — Of persons or possessions, anywhere within thy borders — Thou shalt be secure from violence and injustice at home, and from invasion and war from abroad. But thou shalt call thy walls Salvation, &c. — They shall be safe and able to defend thee; thou shalt be as safe as salvation itself can make thee. And the protection and security, which God by his providence shall afford thee, shall be to thee continual matter of praise and thanksgiving. This verse, and what follows to the end of the chapter, seems to relate chiefly to that peaceable and happy state which the church shall enjoy in the latter days.

Ver. 18. Violence shall no more be heard in thy land. When the Prince of peace shall have vanquished the world by the power of truth and grace, the sons of Zion shall be as much ashamed of war as highwaymen are of swords and pistols. This was the original state of society in the golden age, sung by all the poets, and favoured by prophets and divines. In the dark ages, our venerable Bede wrote a book, Oracula Sibylina, where the age of peace is sung in beautiful verse. Fenelon, speaking of the same age, says of Betica, “Human blood has never stained that land, and the blood of lambs is rarely shed there.” Jamais le sang humain n’ a rougi cette terre, à peine y voiton couler celui des agneaux.

What then must we think of Hugo Grotius, who can see nothing in this chapter but what belongs to the Jews after their return from Babylon! What can be the ultimate aim of him, and of our new translators of the sacred text, but to substitute philosophy for revelation. Not a word can we find in all their works of the preëxistence of Christ, of original sin, of the real atonement, as stated in Leviticus 16., nor a word about the work of the Holy Spirit on the heart! When the Son of man cometh, at which they now sneer, shall he find faith on the earth?

18. Her very walls shall suggest nothing else than salvation, or safety, or perfect security. Her gates — The places where differences are judged or adjusted, shall be utterly without cases to adjudicate, hence they are worthily named, Praise.

V. 19. The sun-These shall not be esteemed in comparison of the spiritual light of the church; but here laid down for the churches comfort as the former was for her safety, so that God will not only be a shield, but a sun. The Lord-Christ shall scatter all darkness and ignorance, and this light shall not wax, and wane, and suffer eclipses, and settings, as the sun and moon do, but shall be constant, without shadow of change. The glory-Always ministering matter of glorying in him.

Verse 19. Neither for brightness shall the moon give light unto thee— “Nor by night shall the brightness of the moon enlighten thee”] This line, as it stands in the present text, seems to be defective. The Septuagint and Chaldee both express the night, which is almost necessary to answer to day in the preceding line, as well as to perfect the sense here. I therefore think that we ought, upon the authority of the Septuagint and Chaldee, to read either hlylw velailah, and by night, instead of hgnlw ulenogah, and for brightness; or hlylb hgnlw ulenogah ballailah, adding the word hlylb ballailah, by night.—L.

Verses 19, 20. The sun shall be no more thy light, &c. — The light of the sun and moon shall not be at all esteemed in comparison of the spiritual light of the church, which shall be so glorious as to eclipse all the light formerly enjoyed by her, the divine glory and majesty illuminating her much more brightly than the luminaries of heaven illuminate and adorn the theatre of nature. Or, as Lowth interprets the clause, “God’s favour and the light of his countenance shall give her greater comfort and lustre than the light of the sun and moon doth to the world.” Every reader must perceive that the passage is metaphorical, and it is here introduced to give the church assurance of comfort, as the preceding was to assure her of safety; so that God will not only be a shield, but a sun to her, Psalm 84:11. The Lord shall be unto thee an everlasting light — Christ shall scatter all thy darkness and ignorance, enlightening and comforting thee with the doctrines of the gospel, and the graces of his Spirit, and these blessings shall be everlasting, not waxing and waning, and suffering eclipses and settings, as the sun and moon do, but shall be constant, without shadow or change; and thy God thy glory — Always giving thee reason to glory in him; or, thy relation to him, and interest in him, as thy God, shall be thy greatest honour. Thy sun shall no more go down, &c. — Thy light and comfort shall be no more withdrawn. “If the church, under the economy of the external and typical covenant, saw only a temporary light, and underwent various changes of its state, at this time it shall rejoice, for a long season with unchanged light, in a much more constant and happy state.” The days of thy mourning shall be ended — The prosperity and happiness of the church shall be perpetual and uninterrupted. Hebrew, wmlv, shall be recompensed, that is, Thy days of rejoicing shall abundantly recompense all thy days of mourning. Observe, reader, “Jesus Christ is the eternal Sun and Light of his church, illuminating and sanctifying it by his Spirit, filling it with his glory, and prospering its whole state by his providence, for the end of eternal joy. (See Revelation 22:5.) Who will say that the church has ever yet enjoyed this blessing of divine providence and grace, in the full extent which is here marked out by the prophet?” — Vitringa.

Ver. 19. The sun shall be no more thy light by day, neither for brightness shall the moon give light to thee, thn nukta, by night. The old Hebrew sun is already darkened, her moon has waned, her stars have fallen; but in that age the light of God’s countenance shall shine with full-orbed splendour on the church, and in every form of covenant grace; and so brilliantly as to eclipse, in some sort, the orbs of heaven. Language, aided with all the powers of rhetoric, cannot say more.

19, 20. The sun shall be no more thy light — For thy light and beauty shall exceed its brightness. No words can excel in beauty these verses. The spiritual Jerusalem is glorified through the shining of Jehovah as her everlasting light. In this verse, light denotes knowledge of spiritual truth, as a characteristic source of moral power concreted in the victories and blessedness of the Church militant and triumphant.

Verses 19, 20. The sun shall be no more thy light, &c. — The light of the sun and moon shall not be at all esteemed in comparison of the spiritual light of the church, which shall be so glorious as to eclipse all the light formerly enjoyed by her, the divine glory and majesty illuminating her much more brightly than the luminaries of heaven illuminate and adorn the theatre of nature. Or, as Lowth interprets the clause, “God’s favour and the light of his countenance shall give her greater comfort and lustre than the light of the sun and moon doth to the world.” Every reader must perceive that the passage is metaphorical, and it is here introduced to give the church assurance of comfort, as the preceding was to assure her of safety; so that God will not only be a shield, but a sun to her, Psalm 84:11. The Lord shall be unto thee an everlasting light — Christ shall scatter all thy darkness and ignorance, enlightening and comforting thee with the doctrines of the gospel, and the graces of his Spirit, and these blessings shall be everlasting, not waxing and waning, and suffering eclipses and settings, as the sun and moon do, but shall be constant, without shadow or change; and thy God thy glory — Always giving thee reason to glory in him; or, thy relation to him, and interest in him, as thy God, shall be thy greatest honour. Thy sun shall no more go down, &c. — Thy light and comfort shall be no more withdrawn. “If the church, under the economy of the external and typical covenant, saw only a temporary light, and underwent various changes of its state, at this time it shall rejoice, for a long season with unchanged light, in a much more constant and happy state.” The days of thy mourning shall be ended — The prosperity and happiness of the church shall be perpetual and uninterrupted. Hebrew, wmlv, shall be recompensed, that is, Thy days of rejoicing shall abundantly recompense all thy days of mourning. Observe, reader, “Jesus Christ is the eternal Sun and Light of his church, illuminating and sanctifying it by his Spirit, filling it with his glory, and prospering its whole state by his providence, for the end of eternal joy. (See Revelation 22:5.) Who will say that the church has ever yet enjoyed this blessing of divine providence and grace, in the full extent which is here marked out by the prophet?” — Vitringa.

Ver. 20. Thy sun shall no more go down. The sun of Zion shall set no more, when Jehovah, her Messiah, shall become her everlasting light. The winterly ages of sorrow and sighing shall flee away: Isaiah 35:10. In some more glorious manner than we can now conceive, the Lord will be present with the church. Some have said, in his bodily presence, to live and reign with the saints a thousand years. On a subject so involved in figures, we fear to speak decidedly. Zion will then sing this song, Great is the Holy One of Israel in the midst of thee: Isaiah 12:6. His Glory shall enter in by the east gate, and fill the sanctuary. Ezekiel 43:4, 5. The Lord shall come in glory to avenge himself on the enemies of Zion. Zechariah 14:1-11. The full choir shall sing in heaven, Behold the tabernacle of God is with men, and he will dwell with them. Revelation 21:3.

19, 20. The sun shall be no more thy light — For thy light and beauty shall exceed its brightness. No words can excel in beauty these verses. The spiritual Jerusalem is glorified through the shining of Jehovah as her everlasting light. In this verse, light denotes knowledge of spiritual truth, as a characteristic source of moral power concreted in the victories and blessedness of the Church militant and triumphant.

V. 21. The branch-Thy people being of my planting, the work of my hands.

Verse 21. Of my planting] y[cm mattai; so, with the Keri, read forty-four MSS. (seven ancient) and six editions; with which agree the Syriac, Chaldee, and Vulgate.

Verses 21, 22. Thy people shall be all righteous — Through righteousness imputed to them, Romans 4:3-8, 23, 24; implanted in them, Ephesians 4:22-24; and practised by them, 1 John 3:7; in other words, through the justification of their persons, the renovation of their nature, and their practical obedience to God’s law. “It was proper,” says Vitringa, “that the prophetic discourse, big with such excellent promises, should set forth the quality of the citizens of this blessed city; for so many and excellent privileges cannot belong to any but to such as are fitted for these times by divine grace. The prophet therefore teaches that the inhabitants of this city should be all righteous; where there can be no doubt that the righteousness of faith is meant; of living faith, purifying the soul, sanctifying the affections, abounding in charity, and never separated from true holiness: so that they who are called righteous here are the same who are elsewhere called holy.” See the following parallel passages, Isaiah 4:3, and 33:24, and 35:8, and 52:1; Zechariah 14:20, 21. They shall inherit the land for ever — They shall for ever be continued as God’s peculiar people; the branch of my planting — Born again of my Spirit, created in the Messiah, unto good works, Ephesians 2:10; broken off from the wild olive, and grafted into the good olive; transplanted out of the field into the nursery; that, being now planted in God’s garden on earth, they might shortly be removed into his paradise in heaven; that I may be glorified — By the good fruit which they bear. A little one shall become a thousand — Rather, this should be rendered, A little number shall become a thousand. Though their beginning be very small and contemptible, and the members of the church very few, yet shall they greatly multiply, and increase into many hundreds of thousands and millions. Thus Daniel describes the kingdom of Christ as a stone, which, in process of time, becomes a great mountain, and fills the whole earth, which will be verified at the proper season, as it follows. I the Lord will hasten it in his time — Namely, in due time, the time that I have appointed; as if he had said, Let not this be doubted, because I have undertaken it, to whom nothing is difficult. Indeed this has been already accomplished in a considerable degree by the great progress the gospel has made. Never were means more unlikely employed to effect any purpose, never was there a stronger opposition; yet the gospel prevailed, and multitudes of both sexes, in different countries, became obedient to the faith, and looked upon it as their greatest glory. Vitringa, who closes his comment on this chapter with some excellent remarks, tending to show that it particularly refers to some future glorious state of the church, which will take place after the conversion of the Jews, and the coming in of the fulness of the Gentiles, concludes with the following important observation: “However, all our care and endeavour should be to conduct ourselves in a manner worthy of so high a hope; and we should so form our lives and manners as rather to regard things present than future; neglecting no duty of a true citizen of the spiritual Jerusalem, whereof we now profess ourselves members; that the expectation of the future may not deprive us of those blessings and privileges which God offers at present to all those who seriously and sincerely seek them; in the mean time humbly and earnestly interceding with him that his kingdom may come.”

Ver. 21. Thy people also shall be all righteous: they shall inherit the land, or the earth, as the same word is rendered in Malachi 4:6, by longevity, as in Isaiah 65:20, 21. But while surrounded with all this exuberance of language, and brilliancy of figure, we must not forget that men will always be born in sin, and have need of conversion. They must also prepare the luxuriant harvests by agriculture, and provide clothing for themselves, by arts and by manufactures. On this head, the promise of the Lord prevents our prayers. I the Lord will hasten it in its time.

21. Thy people… all righteous — Because true disciples of the Lord. Isaiah 26:2. They shall inherit the land — Or, as St. Paul transforms the words, it shall be “the inheritance of the saints in light.” Jehovah’s desire is expressed that what he has planted, watered, and pruned, shall be gloriously productive. That I may be glorified, contains the idea of such desire.

V. 22. In time-In due time, the time that I have appointed.

Verse 22. I the Lord will hasten it in his time] There is a time set for the fulfilment of this prophecy: that time must come before it begins to take place; but when it does begin, the whole will be performed in a short space. It is not, therefore, the time determined for the event that shall be hastened, but all the circumstances of the event; all the parts of the prediction shall be speedily completed. I the Lorde in hys tyme sodeynly schal doun thys.—Old MS. Bible. And because it is the LORD, therefore it will be done: for although it be difficult, he is almighty.

ISAIAH

Verses 21, 22. Thy people shall be all righteous — Through righteousness imputed to them, Romans 4:3-8, 23, 24; implanted in them, Ephesians 4:22-24; and practised by them, 1 John 3:7; in other words, through the justification of their persons, the renovation of their nature, and their practical obedience to God’s law. “It was proper,” says Vitringa, “that the prophetic discourse, big with such excellent promises, should set forth the quality of the citizens of this blessed city; for so many and excellent privileges cannot belong to any but to such as are fitted for these times by divine grace. The prophet therefore teaches that the inhabitants of this city should be all righteous; where there can be no doubt that the righteousness of faith is meant; of living faith, purifying the soul, sanctifying the affections, abounding in charity, and never separated from true holiness: so that they who are called righteous here are the same who are elsewhere called holy.” See the following parallel passages, Isaiah 4:3, and 33:24, and 35:8, and 52:1; Zechariah 14:20, 21. They shall inherit the land for ever — They shall for ever be continued as God’s peculiar people; the branch of my planting — Born again of my Spirit, created in the Messiah, unto good works, Ephesians 2:10; broken off from the wild olive, and grafted into the good olive; transplanted out of the field into the nursery; that, being now planted in God’s garden on earth, they might shortly be removed into his paradise in heaven; that I may be glorified — By the good fruit which they bear. A little one shall become a thousand — Rather, this should be rendered, A little number shall become a thousand. Though their beginning be very small and contemptible, and the members of the church very few, yet shall they greatly multiply, and increase into many hundreds of thousands and millions. Thus Daniel describes the kingdom of Christ as a stone, which, in process of time, becomes a great mountain, and fills the whole earth, which will be verified at the proper season, as it follows. I the Lord will hasten it in his time — Namely, in due time, the time that I have appointed; as if he had said, Let not this be doubted, because I have undertaken it, to whom nothing is difficult. Indeed this has been already accomplished in a considerable degree by the great progress the gospel has made. Never were means more unlikely employed to effect any purpose, never was there a stronger opposition; yet the gospel prevailed, and multitudes of both sexes, in different countries, became obedient to the faith, and looked upon it as their greatest glory. Vitringa, who closes his comment on this chapter with some excellent remarks, tending to show that it particularly refers to some future glorious state of the church, which will take place after the conversion of the Jews, and the coming in of the fulness of the Gentiles, concludes with the following important observation: “However, all our care and endeavour should be to conduct ourselves in a manner worthy of so high a hope; and we should so form our lives and manners as rather to regard things present than future; neglecting no duty of a true citizen of the spiritual Jerusalem, whereof we now profess ourselves members; that the expectation of the future may not deprive us of those blessings and privileges which God offers at present to all those who seriously and sincerely seek them; in the mean time humbly and earnestly interceding with him that his kingdom may come.”

22. A little one shall become a thousand — To the broadest dimensions the relatively small one shall be extended. Genesis 18:18. Not, however, from descent from Abraham is this increase of numbers to obtain, but from an extension of spiritual fellowship to all the families of the earth. Micah 4:7. This is surely to come to pass, but in God’s own time. The meaning is, God prepares by stages for the times of Messiah, then for the grand and final conquests of his Church militant. This chapter is addressed to Zion-Jerusalem, and so sustains the address, predicting growth and blessedness to the end.