Isaiah 60
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Isaiah 60
Arise, Shine; for Thy Light Is Come
1Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.
Jamieson-Fausset-Brown
CHAPTER 60
Is 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 (Is 3:26; 52:1, 2).
shine--or, "be enlightened; for thy light cometh"; impart to others the spiritual light now given thee (Is 60:3). The Margin and Gesenius translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened" (Is 58:8, 10; Ep 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 (Jr 3:16, 17).
is risen--as the sun (Mal 4:2; Lu 1:78, Margin).
CHAPTER 60
Is 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 (Is 3:26; 52:1, 2).
shine--or, "be enlightened; for thy light cometh"; impart to others the spiritual light now given thee (Is 60:3). The Margin and Gesenius translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened" (Is 58:8, 10; Ep 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 (Jr 3:16, 17).
is risen--as the sun (Mal 4:2; Lu 1:78, Margin).
The Pulpit Commentary
A SONG OF TRIUMPH UPON GLORIFIED ZION. This is rather a detached poem than an integral portion of a book. It is complete in itself, and but slightly connected, either with what precedes or with what follows. Delitzsch and Mr. Cheyne regard it as a "counterpart" to the magnificent ode in Isa_47:1-15, which describes the fall and ruin of Babylon. It is composed of five stanzas, of nearly equal length:
(1) Isa_47:1-4;
(2) Isa_47:5-9;
(3) Isa_47:10-14;
(4) Isa_47:15 -18; and
(5) verses 19-22.
The first stanza. Zion's brightness and numbers.
Arise, shine. The subject of the address does not distinctly appear until Isa_60:14, 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" (Isa_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" (Psa_36:9).
A SONG OF TRIUMPH UPON GLORIFIED ZION. This is rather a detached poem than an integral portion of a book. It is complete in itself, and but slightly connected, either with what precedes or with what follows. Delitzsch and Mr. Cheyne regard it as a "counterpart" to the magnificent ode in Isa_47:1-15, which describes the fall and ruin of Babylon. It is composed of five stanzas, of nearly equal length:
(1) Isa_47:1-4;
(2) Isa_47:5-9;
(3) Isa_47:10-14;
(4) Isa_47:15 -18; and
(5) verses 19-22.
The first stanza. Zion's brightness and numbers.
Arise, shine. The subject of the address does not distinctly appear until Isa_60:14, 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" (Isa_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" (Psa_36:9).
2For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.
Jamieson-Fausset-Brown
2. darkness ... earth--the rest of the earth: in contrast with "light ... upon thee" (Is 60:1). The earth will be afterwards enlightened through Israel (Is 9:2).
be seen--conspicuously: so the Hebrew.
2. darkness ... earth--the rest of the earth: in contrast with "light ... upon thee" (Is 60:1). The earth will be afterwards enlightened through Israel (Is 9:2).
be seen--conspicuously: so the Hebrew.
The Pulpit Commentary
For, behold, the darkness shall cover the earth. As in Egypt a "thick darkness" covered the whole land at the word of Moses (Exo_10:22), while still "the children of Israel had light in their dwellings," so now the world and "the nations' of the world lay in a deep obscurity, into which scarcely a ray of light penetrated, while on Israel there dawned a glory which streamed from the throne of God, and at once transfigured her, and gave her the appearance of an angel of the Most High. In the radiance of this light she was to stand up and show herself, and then great results would follow.
For, behold, the darkness shall cover the earth. As in Egypt a "thick darkness" covered the whole land at the word of Moses (Exo_10:22), while still "the children of Israel had light in their dwellings," so now the world and "the nations' of the world lay in a deep obscurity, into which scarcely a ray of light penetrated, while on Israel there dawned a glory which streamed from the throne of God, and at once transfigured her, and gave her the appearance of an angel of the Most High. In the radiance of this light she was to stand up and show herself, and then great results would follow.
★3And the Gentiles shall come to thy light, and kings to the brightness of thy rising.
Jamieson-Fausset-Brown
3. (Is 2:3; 11:10; 43:6; 49:22; 66:12).
kings--(Is 49:7, 23; 52:15).
thy rising--rather, "thy sun-rising," that is, "to the brightness that riseth upon thee."
3. (Is 2:3; 11:10; 43:6; 49:22; 66:12).
kings--(Is 49:7, 23; 52:15).
thy rising--rather, "thy sun-rising," that is, "to the brightness that riseth upon thee."
The Pulpit Commentary
The Gentiles shall come to thy light. Plunged in darkness themselves (Isa_60:2), the Gentiles shall be astonished and attracted by Israel's radiance, and shall draw near to it and seek to partake of it. Among them shall come even their "kings," drawn by the brightness of the glory (comp. Isa_49:23).
The Gentiles shall come to thy light. Plunged in darkness themselves (Isa_60:2), the Gentiles shall be astonished and attracted by Israel's radiance, and shall draw near to it and seek to partake of it. Among them shall come even their "kings," drawn by the brightness of the glory (comp. Isa_49:23).
Lift Up Thine Eyes Round About
4Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side.
Jamieson-Fausset-Brown
4. Lift up ... eyes--Jerusalem is addressed as a female with eyes cast down from grief.
all they ... they--The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings.
nursed at thy side--rather "carried at thy side." It is the custom in the East to carry the children astride on the hip, with the arms around the body (Is 66:12).
4. Lift up ... eyes--Jerusalem is addressed as a female with eyes cast down from grief.
all they ... they--The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings.
nursed at thy side--rather "carried at thy side." It is the custom in the East to carry the children astride on the hip, with the arms around the body (Is 66:12).
The Pulpit Commentary
Lift up thine eyes (see Isa_49:18). Thy sons … thy daughters. Not so much Jews of the dispersion, as Gentiles, who will become thy adopted "sons" and "daughters." Shall be nursed at thy side; rather, shall be carried on thy side. Oriental mothers often carry a small child on their hip, with the ,arm round it to prevent its falling off.
Lift up thine eyes (see Isa_49:18). Thy sons … thy daughters. Not so much Jews of the dispersion, as Gentiles, who will become thy adopted "sons" and "daughters." Shall be nursed at thy side; rather, shall be carried on thy side. Oriental mothers often carry a small child on their hip, with the ,arm round it to prevent its falling off.
5Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.
Jamieson-Fausset-Brown
5. see--(Is 60:4), namely, the bringing back of thy sons.
flow together--rather, "overflow with joy" [Lowth]; or, from a different Hebrew root, "be bright with joy" [Gesenius] (Job 3:4).
fear--rather, beat with the agitation of solemn joy at the marvellous sight [Horsley] (Jr 33:9).
be enlarged--swell with delight. Grief, on the contrary, contracts the heart.
abundance of ... sea--the wealth of the lands beyond the sea, as in Solomon's time, the type of the coming reign of the Prince of peace.
converted--rather, "be turned," instead of being turned to purposes of sin and idolatry.
forces--rather, "riches."
5. see--(Is 60:4), namely, the bringing back of thy sons.
flow together--rather, "overflow with joy" [Lowth]; or, from a different Hebrew root, "be bright with joy" [Gesenius] (Job 3:4).
fear--rather, beat with the agitation of solemn joy at the marvellous sight [Horsley] (Jr 33:9).
be enlarged--swell with delight. Grief, on the contrary, contracts the heart.
abundance of ... sea--the wealth of the lands beyond the sea, as in Solomon's time, the type of the coming reign of the Prince of peace.
converted--rather, "be turned," instead of being turned to purposes of sin and idolatry.
forces--rather, "riches."
The Pulpit Commentary
The second stanza. Zion's wealth.
Thine heart shall fear; rather, shall throb; "beat with excitement." Because the abundance of the sea shall be converted unto thee; i.e. the maritime commerce, which has hitherto enriched other nations, shall be turned thy way and be at thy disposal. The forces of the Gentiles; rather, the riches of the Gentiles—as in Isa_8:4; Isa_10:14; Isa_30:6; Isa_61:6. Details of the riches fellow in Isa_61:6-9.
The second stanza. Zion's wealth.
Thine heart shall fear; rather, shall throb; "beat with excitement." Because the abundance of the sea shall be converted unto thee; i.e. the maritime commerce, which has hitherto enriched other nations, shall be turned thy way and be at thy disposal. The forces of the Gentiles; rather, the riches of the Gentiles—as in Isa_8:4; Isa_10:14; Isa_30:6; Isa_61:6. Details of the riches fellow in Isa_61:6-9.
★6The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD.
Jamieson-Fausset-Brown
6. camels--laden with merchandise; the camel is "the ship of the desert" (compare Is 30:6).
cover thee--so many of them shall there be.
dromedaries--They have one hunch on the back, whereas the camel has two: distinguished for swiftness (Jr 2:23).
Midian--east of the Elanitic branch of the Red Sea, and stretching northward along Mount Seir. Associated with the Ishmaelites in traffic (Ge 37:25, 28).
Ephah--part of Midian, east of the Dead Sea. It abounded in camels (Jud 6:5).
Sheba--in Arabia-Felix, famed for frankincense and gold (Psa 72:15; Jr 6:20), which they traded in (Is 45:14; Job 6:19; Eze 27:22).
6. camels--laden with merchandise; the camel is "the ship of the desert" (compare Is 30:6).
cover thee--so many of them shall there be.
dromedaries--They have one hunch on the back, whereas the camel has two: distinguished for swiftness (Jr 2:23).
Midian--east of the Elanitic branch of the Red Sea, and stretching northward along Mount Seir. Associated with the Ishmaelites in traffic (Ge 37:25, 28).
Ephah--part of Midian, east of the Dead Sea. It abounded in camels (Jud 6:5).
Sheba--in Arabia-Felix, famed for frankincense and gold (Psa 72:15; Jr 6:20), which they traded in (Is 45:14; Job 6:19; Eze 27:22).
The Pulpit Commentary
The multitude of camels; rather, a multitude—a continual stream of caravans (Kay). These would be composed of merchants from Midian and Ephah, and would bring goods from Sheba. The Midianite caravans of camels are mentioned as early as the time of Jacob, when they carried "spicery and balm and myrrh" from the land of Gilead into Egypt (Gen_37:25, Gen_37:28, Gen_37:36). Ephah is a sub-tribe of Midian (Gen_25:4). These nomads would visit the distant Sheba, in Happy Arabia, for purposes of trade, and would procure there gold and incense, which they would convey to Palestine. The "Sheba" intended is doubtless that whose queen visited Solomon, and brought with her gold in abundance, and "of spices very great store, and precious stones" (1Ki_10:10). The Egyptians appear to have called the kingdom of the Shebaim (Sabaeans) "Punt," and to have traded with it from a very early time, especially for frankincense. The dromedaries; rather, the young camels, or the camel colts. All they from Sheba shall come; rather, they (i.e. the camels of Midian and Ephah) shall come all together from Sheba.
The multitude of camels; rather, a multitude—a continual stream of caravans (Kay). These would be composed of merchants from Midian and Ephah, and would bring goods from Sheba. The Midianite caravans of camels are mentioned as early as the time of Jacob, when they carried "spicery and balm and myrrh" from the land of Gilead into Egypt (Gen_37:25, Gen_37:28, Gen_37:36). Ephah is a sub-tribe of Midian (Gen_25:4). These nomads would visit the distant Sheba, in Happy Arabia, for purposes of trade, and would procure there gold and incense, which they would convey to Palestine. The "Sheba" intended is doubtless that whose queen visited Solomon, and brought with her gold in abundance, and "of spices very great store, and precious stones" (1Ki_10:10). The Egyptians appear to have called the kingdom of the Shebaim (Sabaeans) "Punt," and to have traded with it from a very early time, especially for frankincense. The dromedaries; rather, the young camels, or the camel colts. All they from Sheba shall come; rather, they (i.e. the camels of Midian and Ephah) shall come all together from Sheba.
7All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.
Jamieson-Fausset-Brown
7. Kedar--(Is 21:16; So 1:5), in the south of Arabia-Deserta, or north of Arabia-Petræa; they traded in flocks (Eze 27:21).
Nebaioth--son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia-Petræa.
minister--by coming up as an acceptable sacrifice.
come up with acceptance--that is, acceptably. The rams offering themselves voluntarily (Psa 68:30; Ro 12:1; 1Pe 2:5), without waiting for any other priest, answer to believers strong in faith and lamb-like meekness; and in the white fleece-like robe of sanctity [Vitringa].
house of my glory--the temple (Eze 41:1-26; Hag 2:7, 9; Mal 3:1).
7. Kedar--(Is 21:16; So 1:5), in the south of Arabia-Deserta, or north of Arabia-Petræa; they traded in flocks (Eze 27:21).
Nebaioth--son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia-Petræa.
minister--by coming up as an acceptable sacrifice.
come up with acceptance--that is, acceptably. The rams offering themselves voluntarily (Psa 68:30; Ro 12:1; 1Pe 2:5), without waiting for any other priest, answer to believers strong in faith and lamb-like meekness; and in the white fleece-like robe of sanctity [Vitringa].
house of my glory--the temple (Eze 41:1-26; Hag 2:7, 9; Mal 3:1).
The Pulpit Commentary
Kedar … Nebaioth. Arab tribes, like the Midianites and Sabaeans. (With respect to Kedar, see the comment on Isa_21:15.) "Nebaioth" stands for the tribe called by the Greeks and Romans the "Nabataeans," and by the Assyrians the "Nabaiti," who were one of the most powerful in the peninsula. About me. 645 Nathan, their king, warred with Asshur-bani-pal. During the Maccabee period we find the Nabataeans in alliance with the Jews, and giving them some valuable assistance (l Macc. 5:25; 9:35). The locality of the Nabataeans was northern Arabia, or the tract lying between the Elanitic Gulf and the Lower Euphrates. The wealth of the Nabataeans and the Kedarenes was in their flocks and herds; and this wealth, it is prophesied, they will place, at the disposal of Israel. Mine altar … the house of my glory. The renovated Zion contains a glorious temple, and the temple has in it an altar, to which the sheep and rams are brought—not, however, to be offered in sacrifice, but to be presented to God and become a part of the wealth of the Church.
Kedar … Nebaioth. Arab tribes, like the Midianites and Sabaeans. (With respect to Kedar, see the comment on Isa_21:15.) "Nebaioth" stands for the tribe called by the Greeks and Romans the "Nabataeans," and by the Assyrians the "Nabaiti," who were one of the most powerful in the peninsula. About me. 645 Nathan, their king, warred with Asshur-bani-pal. During the Maccabee period we find the Nabataeans in alliance with the Jews, and giving them some valuable assistance (l Macc. 5:25; 9:35). The locality of the Nabataeans was northern Arabia, or the tract lying between the Elanitic Gulf and the Lower Euphrates. The wealth of the Nabataeans and the Kedarenes was in their flocks and herds; and this wealth, it is prophesied, they will place, at the disposal of Israel. Mine altar … the house of my glory. The renovated Zion contains a glorious temple, and the temple has in it an altar, to which the sheep and rams are brought—not, however, to be offered in sacrifice, but to be presented to God and become a part of the wealth of the Church.
8Who are these that fly as a cloud, and as the doves to their windows?
Jamieson-Fausset-Brown
8. The prophet, seeing in vision new hosts approaching quickly like a cloud of doves, asks who they are.
8. The prophet, seeing in vision new hosts approaching quickly like a cloud of doves, asks who they are.
The Pulpit Commentary
Who are these, etc.? The prophet beholds the waters of the Mediterranean Sea covered with numerous ships, whose sails remind him of white clouds moving across the blue expanse of heaven, and again of doves wending their way homewards to their accustomed dove-cotes. The "windows" of the dove-cotes are the openings through which the birds pass into the towers where they breed.
Who are these, etc.? The prophet beholds the waters of the Mediterranean Sea covered with numerous ships, whose sails remind him of white clouds moving across the blue expanse of heaven, and again of doves wending their way homewards to their accustomed dove-cotes. The "windows" of the dove-cotes are the openings through which the birds pass into the towers where they breed.
9Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.
Jamieson-Fausset-Brown
9. (see on Is 42:4).
Tarshish first--The ships of Tartessus (see on Is 2:16; Is 23:1, that is, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (Is 66:20).
their silver--The nations among whom the Jews have been scattered shall help them with their money in returning (Is 60:5-7, 11, 16), as was the case at the return from Babylon (Ezr 1:4; compare Psa 68:30, 31).
unto the name ... to the Holy One--rather, because of the name--because of the Holy One (compare Is 55:5) [Lowth].
9. (see on Is 42:4).
Tarshish first--The ships of Tartessus (see on Is 2:16; Is 23:1, that is, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (Is 66:20).
their silver--The nations among whom the Jews have been scattered shall help them with their money in returning (Is 60:5-7, 11, 16), as was the case at the return from Babylon (Ezr 1:4; compare Psa 68:30, 31).
unto the name ... to the Holy One--rather, because of the name--because of the Holy One (compare Is 55:5) [Lowth].
The Pulpit Commentary
Surely the isles shall wait for me. The "isles," or maritime countries of the West, have long waited for a Redeemer (Isa_41:1; Isa_42:4; Isa_49:1; Isa_51:5, etc.). They shall send their sons, and their gifts, in ships, which will come from far, and cover the Mediterranean (see the preceding verse). The ships of Tarshish. Either ships belonging to the people of Tartessus, in Spain, who had a widely extended commerce in ancient times (Herod; 1.163; 4.152; 1Ki_10:22; Eze_27:12; Jon_1:3; etc.), or ships of a peculiar class, such as were considered suitable for the long and dangerous voyage to the distant Western port (see the comment on Isa_2:16). To bring thy sons from far (see the comment on Isa_60:4). Unto the Name of the Lord; i.e. "to the place where the Lord has set his Name" (comp. Isa_18:7).
Surely the isles shall wait for me. The "isles," or maritime countries of the West, have long waited for a Redeemer (Isa_41:1; Isa_42:4; Isa_49:1; Isa_51:5, etc.). They shall send their sons, and their gifts, in ships, which will come from far, and cover the Mediterranean (see the preceding verse). The ships of Tarshish. Either ships belonging to the people of Tartessus, in Spain, who had a widely extended commerce in ancient times (Herod; 1.163; 4.152; 1Ki_10:22; Eze_27:12; Jon_1:3; etc.), or ships of a peculiar class, such as were considered suitable for the long and dangerous voyage to the distant Western port (see the comment on Isa_2:16). To bring thy sons from far (see the comment on Isa_60:4). Unto the Name of the Lord; i.e. "to the place where the Lord has set his Name" (comp. Isa_18:7).
The Sons of Strangers Shall Build Up Thy Walls
10And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
Jamieson-Fausset-Brown
10. kings ... minister unto thee--(See on Is 60:7; Is 49:23).
in my wrath I smote thee--(Is 54:7, 8; 57:17).
10. kings ... minister unto thee--(See on Is 60:7; Is 49:23).
in my wrath I smote thee--(Is 54:7, 8; 57:17).
The Pulpit Commentary
The third stanza. Zion's reconstruction.
The sons of strangers shall build up thy walls. Cyrus aided in the supply of timber for the construction of the second temple (Ezr_3:7). Artaxerxes Longimanus sanctioned the rebuilding of the wall of Jerusalem (Neh_1:3; Neh_2:5-8). The passage has, however, a meaning beyond the literal one. "Strangers" of all kinds, Greeks, and Romans, and Syrians, and Africans, and Cauls, and Spaniards, and others, assisted in building and enlarging the walls of the Church as it spread over the world, set up its bulwarks in the Creeds, and fenced it round about with various decrees and canons. Their kings shall minister unto thee (see the comment on verse 3). Among ministrant kings may be mentioned Cyrus, Darius the son of Hystaspes, Artaxerxes Longimanus, Alexander the Great, Constantine, Theodosius, Charlemagne, St. Louis, etc. I had mercy on thee. A preterit of prophetic certitude. Mr. Cheyne translates, "I will have compassion upon thee."
The third stanza. Zion's reconstruction.
The sons of strangers shall build up thy walls. Cyrus aided in the supply of timber for the construction of the second temple (Ezr_3:7). Artaxerxes Longimanus sanctioned the rebuilding of the wall of Jerusalem (Neh_1:3; Neh_2:5-8). The passage has, however, a meaning beyond the literal one. "Strangers" of all kinds, Greeks, and Romans, and Syrians, and Africans, and Cauls, and Spaniards, and others, assisted in building and enlarging the walls of the Church as it spread over the world, set up its bulwarks in the Creeds, and fenced it round about with various decrees and canons. Their kings shall minister unto thee (see the comment on verse 3). Among ministrant kings may be mentioned Cyrus, Darius the son of Hystaspes, Artaxerxes Longimanus, Alexander the Great, Constantine, Theodosius, Charlemagne, St. Louis, etc. I had mercy on thee. A preterit of prophetic certitude. Mr. Cheyne translates, "I will have compassion upon thee."
11Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought.
Jamieson-Fausset-Brown
11. (Re 21:25). The gates are ever open to receive new offerings and converts (Is 26:2; Ac 14:27; Re 3:8). In time of peace the gates of a city are open: so, under the Prince of peace, there shall be no need of barring gates against invaders.
forces--riches.
be brought--as willing captives to the truth; or, if not willingly, be bought by judgments to submit to Israel (Is 60:12, 14). Gesenius explains it, "may come escorted by a retinue."
11. (Re 21:25). The gates are ever open to receive new offerings and converts (Is 26:2; Ac 14:27; Re 3:8). In time of peace the gates of a city are open: so, under the Prince of peace, there shall be no need of barring gates against invaders.
forces--riches.
be brought--as willing captives to the truth; or, if not willingly, be bought by judgments to submit to Israel (Is 60:12, 14). Gesenius explains it, "may come escorted by a retinue."
The Pulpit Commentary
Thy gates shall be open continually. That all who seek salvation may have free access at all times. There is no fear of enemies entering, since war has ceased (Isa_2:4; Isa_11:9, etc.). The forces of the Gentiles; rather, the wealth of the Gentiles, as in Isa_60:5. That their kings may be brought; i.e. forced to come by their subjects, who know that their own prosperity is involved in complete submission to the Church established in Zion, and therefore compel their kings to come and render their homage in person.
Thy gates shall be open continually. That all who seek salvation may have free access at all times. There is no fear of enemies entering, since war has ceased (Isa_2:4; Isa_11:9, etc.). The forces of the Gentiles; rather, the wealth of the Gentiles, as in Isa_60:5. That their kings may be brought; i.e. forced to come by their subjects, who know that their own prosperity is involved in complete submission to the Church established in Zion, and therefore compel their kings to come and render their homage in person.
12For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.
Jamieson-Fausset-Brown
12. For--the reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (Zec 14:17).
12. For--the reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (Zec 14:17).
The Pulpit Commentary
The nation … that will not serve thee shall perish. God's curse shall be upon them; they shall wither and decay for lack of the Divine favour and of the graces which God dispenses to mankind through his Church (comp. Zec_14:17-19).
The nation … that will not serve thee shall perish. God's curse shall be upon them; they shall wither and decay for lack of the Divine favour and of the graces which God dispenses to mankind through his Church (comp. Zec_14:17-19).
13The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.
Jamieson-Fausset-Brown
13. glory--that is, the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (Ho 14:5, 6).
fir ... pine ... box--rather, "the cypress ... ilex ... cedar."
place of my sanctuary--Jerusalem (Jr 3:17).
place of my feet--no longer the ark (Jr 3:16), "the footstool" of Jehovah (Psa 99:5; 132:7; 1Ch 28:2); but "the place of His throne, the place of the soles of His feet, where He will dwell in the midst of the children of Israel for ever," in the new temple (Eze 43:7).
13. glory--that is, the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (Ho 14:5, 6).
fir ... pine ... box--rather, "the cypress ... ilex ... cedar."
place of my sanctuary--Jerusalem (Jr 3:17).
place of my feet--no longer the ark (Jr 3:16), "the footstool" of Jehovah (Psa 99:5; 132:7; 1Ch 28:2); but "the place of His throne, the place of the soles of His feet, where He will dwell in the midst of the children of Israel for ever," in the new temple (Eze 43:7).
The Pulpit Commentary
The glory of Lebanon shall come (comp. Isa_35:2; Isa_41:19). Considered as imagery, the representation is that the barren hills which stand about Jerusalem shall, in the new state of things, be decked with tall and beautiful forest trees, all the sylvan scenery of Lebanon being transported to Southern Palestine, so as to encompass the city of God with a garden as delightful as that of Eden. The spiritual meaning is that graces of all kinds shall abound in and around the holy city, and shall make it beautiful and glorious. The fir tree, the pine tree, and the box together (comp. Isa_41:19, where the same words occur in the same order; and, for the trees intended, see the comment on that passage). To beautify the place of my sanctuary. Not with "avenues of cedars and plane trees leading up to it" (Delitzsch), which was a style of ornamentation quite unknown to the lie-brews; but with groves, and thickets, and sylvan glades, and wooded slopes all around it, as round the Syrian temples in the Lebanon. The place of my feet. The Jewish temple, as the special place of God's presence upon earth, was frequently termed "God's footstool" (1Ch_28:2; Psa_99:5; Psa_132:7; Lam_2:1). He that towers above the heavens had there set his foot. The metaphor is transferred to the renovated Zion.
The glory of Lebanon shall come (comp. Isa_35:2; Isa_41:19). Considered as imagery, the representation is that the barren hills which stand about Jerusalem shall, in the new state of things, be decked with tall and beautiful forest trees, all the sylvan scenery of Lebanon being transported to Southern Palestine, so as to encompass the city of God with a garden as delightful as that of Eden. The spiritual meaning is that graces of all kinds shall abound in and around the holy city, and shall make it beautiful and glorious. The fir tree, the pine tree, and the box together (comp. Isa_41:19, where the same words occur in the same order; and, for the trees intended, see the comment on that passage). To beautify the place of my sanctuary. Not with "avenues of cedars and plane trees leading up to it" (Delitzsch), which was a style of ornamentation quite unknown to the lie-brews; but with groves, and thickets, and sylvan glades, and wooded slopes all around it, as round the Syrian temples in the Lebanon. The place of my feet. The Jewish temple, as the special place of God's presence upon earth, was frequently termed "God's footstool" (1Ch_28:2; Psa_99:5; Psa_132:7; Lam_2:1). He that towers above the heavens had there set his foot. The metaphor is transferred to the renovated Zion.
14The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee; The city of the LORD, The Zion of the Holy One of Israel.
Jamieson-Fausset-Brown
14. The sons--Their fathers who "afflicted" Israel having been cut off by divine judgments (Is 14:1, 2; 49:23).
The Zion of the Holy One--The royal court of the Holy One. Maurer translates, "Zion, the sanctuary (holy place) of Israel" (Is 57:15; Psa 46:4).
14. The sons--Their fathers who "afflicted" Israel having been cut off by divine judgments (Is 14:1, 2; 49:23).
The Zion of the Holy One--The royal court of the Holy One. Maurer translates, "Zion, the sanctuary (holy place) of Israel" (Is 57:15; Psa 46:4).
The Pulpit Commentary
The sons (i.e. descendants) also of them that afflicted thee; i.e. of the various nations that at different times oppressed and afflicted Israel—as Egyptians, Canaanites, Philistines, Assyrians, Babylonians, Edomites, Moabites, Ammonites, etc. Shall come bending unto thee. Bowing themselves down to the new Israel—the Israel of God—as the eleven sheaves bowed themselves down to Joseph's sheaf (Gen_37:7). At the soles of thy feet (comp. Isa_49:23). Shall call thee, The city of the Lord. Hitherto her enemies had bestowed on Jerusalem disparaging names, as "Forsaken,'' or "Desolate" (Isa_62:4). Now they will substitute for such names titles of honour, such as "City of Jehovah," "Zion of Israel's Holy One."
The sons (i.e. descendants) also of them that afflicted thee; i.e. of the various nations that at different times oppressed and afflicted Israel—as Egyptians, Canaanites, Philistines, Assyrians, Babylonians, Edomites, Moabites, Ammonites, etc. Shall come bending unto thee. Bowing themselves down to the new Israel—the Israel of God—as the eleven sheaves bowed themselves down to Joseph's sheaf (Gen_37:7). At the soles of thy feet (comp. Isa_49:23). Shall call thee, The city of the Lord. Hitherto her enemies had bestowed on Jerusalem disparaging names, as "Forsaken,'' or "Desolate" (Isa_62:4). Now they will substitute for such names titles of honour, such as "City of Jehovah," "Zion of Israel's Holy One."
15Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations.
Jamieson-Fausset-Brown
15. forsaken--(Psa 78:60, 61).
no man went through thee--Thy land was so desolate that no traveller, or caravan, passed through thee; true only of Israel, not true of the Church (La 1:4).
excellency--glory, that is, for ever honored.
15. forsaken--(Psa 78:60, 61).
no man went through thee--Thy land was so desolate that no traveller, or caravan, passed through thee; true only of Israel, not true of the Church (La 1:4).
excellency--glory, that is, for ever honored.
The Pulpit Commentary
The fourth stanza, Zion's prosperity.
Thou hast been forsaken and hated (comp. Isa_54:7; Isa_62:4). Zion has been a wife repudiated for her adulteries, "forsaken" by her husband, and the object of his just "hate." So that no man went through thee. The mixed metaphor is awkward, but readily intelligible. Zion is at once a city and a wife. As a wife, she is "hated and forsaken," as a city, no man goes through her. An eternal excellency (comp. Isa_59:21, and see the Homiletics on the passage).
The fourth stanza, Zion's prosperity.
Thou hast been forsaken and hated (comp. Isa_54:7; Isa_62:4). Zion has been a wife repudiated for her adulteries, "forsaken" by her husband, and the object of his just "hate." So that no man went through thee. The mixed metaphor is awkward, but readily intelligible. Zion is at once a city and a wife. As a wife, she is "hated and forsaken," as a city, no man goes through her. An eternal excellency (comp. Isa_59:21, and see the Homiletics on the passage).
16Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.
Jamieson-Fausset-Brown
16. suck--Thou shalt draw to thyself and enjoy all that is valuable of the possessions of the Gentiles, &c. (Is 49:23; 61:6; 66:11, 12).
know--by the favors bestowed on thee, and through thee on the Gentiles.
16. suck--Thou shalt draw to thyself and enjoy all that is valuable of the possessions of the Gentiles, &c. (Is 49:23; 61:6; 66:11, 12).
know--by the favors bestowed on thee, and through thee on the Gentiles.
The Pulpit Commentary
Thou shalt also suck the milk of the Gentiles (comp. Deu_33:19). As a child at the mother's breast, thou shall obtain kindly nourishment through the means of the Gentiles, who acknowledge thee for their superior, and place all their means at thy disposal (supra, Isa_60:5-11). Among these, the most liberal, and the most prompt to render aid, will be their kings (see the comment on Isa_60:10). Thou shall know that I the Lord am thy Saviour. This clause is repeated from Isa_49:26. It is a phrase containing in it a mysterious depth of promise.
Thou shalt also suck the milk of the Gentiles (comp. Deu_33:19). As a child at the mother's breast, thou shall obtain kindly nourishment through the means of the Gentiles, who acknowledge thee for their superior, and place all their means at thy disposal (supra, Isa_60:5-11). Among these, the most liberal, and the most prompt to render aid, will be their kings (see the comment on Isa_60:10). Thou shall know that I the Lord am thy Saviour. This clause is repeated from Isa_49:26. It is a phrase containing in it a mysterious depth of promise.
17For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.
Jamieson-Fausset-Brown
17. Poetically, with figurative allusion to the furniture of the temple; all things in that happy age to come shall be changed for the better.
exactors--namely, of tribute.
righteousness--All rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, "peace" and "righteousness" itself in their administration.
17. Poetically, with figurative allusion to the furniture of the temple; all things in that happy age to come shall be changed for the better.
exactors--namely, of tribute.
righteousness--All rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, "peace" and "righteousness" itself in their administration.
The Pulpit Commentary
For brass I will bring gold; rather, for copper. "Brass" was an alloy little known to the Oriental nations. The general idea is that the glorious age of Solomon would return (1Ki_10:21, 1Ki_10:27), and Zion be as resplendent and as wealthy as in his time. The material splendour is, no doubt, throughout the whole description, typical in the main of spiritual glories and excellences. I will also make thy officers peace, and thine exactors righteousness. "Peace" and "righteousness" are here personified; and the declaration is that they shall bear rule in the community whereof the prophet is speaking (comp, Isa_32:16, Isa_32:17).
For brass I will bring gold; rather, for copper. "Brass" was an alloy little known to the Oriental nations. The general idea is that the glorious age of Solomon would return (1Ki_10:21, 1Ki_10:27), and Zion be as resplendent and as wealthy as in his time. The material splendour is, no doubt, throughout the whole description, typical in the main of spiritual glories and excellences. I will also make thy officers peace, and thine exactors righteousness. "Peace" and "righteousness" are here personified; and the declaration is that they shall bear rule in the community whereof the prophet is speaking (comp, Isa_32:16, Isa_32:17).
18Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.
Jamieson-Fausset-Brown
18. (Is 2:4). Not only shall thy walls keep thee safe from foes, but "Salvation" shall serve as thy walls, converting thy foes into friends, and so ensuring thee perfect safety (Is 26:1, 2).
gates--once the scene of "destruction" when victorious foes burst through them (Ne 1:3); henceforth to be not only the scene of praises, but "Praise" itself; the "gates," as the place of public concourse, were the scene of thanksgivings (2Ch 31:2; Psa 9:14; 24:7; 100:4). "Judah," the favored tribe, means "praise."
18. (Is 2:4). Not only shall thy walls keep thee safe from foes, but "Salvation" shall serve as thy walls, converting thy foes into friends, and so ensuring thee perfect safety (Is 26:1, 2).
gates--once the scene of "destruction" when victorious foes burst through them (Ne 1:3); henceforth to be not only the scene of praises, but "Praise" itself; the "gates," as the place of public concourse, were the scene of thanksgivings (2Ch 31:2; Psa 9:14; 24:7; 100:4). "Judah," the favored tribe, means "praise."
The Pulpit Commentary
Violence shall no more be heard in thy land (comp. Isa_2:4; Isa_11:6-9; Isa_35:9). The entire cessation of war and violence is one of the most characteristic features of the "last times," when swords shall be beaten into ploughshares, and spears into pruning-hooks. "The Prince of Peace" shall ultimately establish peace. It is not surprising that men of earnest religious feeling should have thought, at various times, that they saw the actual commencement of the reign of peace upon earth, so distinctly promised, so earnestly longed for, so necessary for the happiness of mankind. But to a calm and dispassionate observer the nineteenth century seems scarcely more advanced upon the road which leads to this desirable end than the first. Thou shall call thy walls Salvation, and thy gates Praise. The true wall of the city will be the "salvation" of which God assures it, and the true gates will be the "praise," or renown, which it has among the nations of the earth (comp. Isa_26:1).
Violence shall no more be heard in thy land (comp. Isa_2:4; Isa_11:6-9; Isa_35:9). The entire cessation of war and violence is one of the most characteristic features of the "last times," when swords shall be beaten into ploughshares, and spears into pruning-hooks. "The Prince of Peace" shall ultimately establish peace. It is not surprising that men of earnest religious feeling should have thought, at various times, that they saw the actual commencement of the reign of peace upon earth, so distinctly promised, so earnestly longed for, so necessary for the happiness of mankind. But to a calm and dispassionate observer the nineteenth century seems scarcely more advanced upon the road which leads to this desirable end than the first. Thou shall call thy walls Salvation, and thy gates Praise. The true wall of the city will be the "salvation" of which God assures it, and the true gates will be the "praise," or renown, which it has among the nations of the earth (comp. Isa_26:1).
The LORD Shall Be Thy Everlasting Light
★19The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory.
Jamieson-Fausset-Brown
19. The sun and moon, the brightest objects by day and night, shall be eclipsed by the surpassing glory of God manifesting Himself to thee (Is 30:26; Zec 2:5; Re 21:23; 22:5).
19. The sun and moon, the brightest objects by day and night, shall be eclipsed by the surpassing glory of God manifesting Himself to thee (Is 30:26; Zec 2:5; Re 21:23; 22:5).
The Pulpit Commentary
The fifth stanza. Zion's crowning glories.
The sun shall be no more thy light by day. Here Isaiah anticipates one of the most sublime thoughts in the Revelation of St. John the Divine, viz. that the heavenly Jerusalem, illuminated perpetually by the radiance of the Divine Presence, shall need neither light of the sun by day, nor of the moon by night, but shall be sufficiently illumined by the direct and primary light which streams down upon it from God himself. Whether the sun and moon will continue to exist or not is beyond the prophet's ken—he makes no announcement on the subject; sufficient for him that the redeemed bask perpetually in a Divine radiance shed upon them by the "Father of lights" (see Rev_21:23; Rev_22:5). The germ of the idea appears in the earlier prophecies (Isa_24:23). For brightness; rather, for illumination. The Lord shall be unto thee an everlasting light. God is "the Father of lights" (Jas_1:17)—"the true Light, which lighteth every man that cometh into the world." (Joh_1:9). All other light is but his shadow and his reflex—his creature (Gen_1:3)—therefore perishable, not to be reckoned on for continuance (Psa_102:26; Heb_1:11). But God abides; therefore his light will abide. He is "the same yesterday, and to-day, and for ever" (Heb_13:8). And thy God thy glory (comp. Zec_2:5). God will not only be the Light of the Church, but her "Glory" and boast. As the Shechinah was the glory of the first, so "the eternal unchangeable light of Jehovah, with its peaceful gentleness and perfect purity" (Delitzsch), will be the glory of the final temple.
The fifth stanza. Zion's crowning glories.
The sun shall be no more thy light by day. Here Isaiah anticipates one of the most sublime thoughts in the Revelation of St. John the Divine, viz. that the heavenly Jerusalem, illuminated perpetually by the radiance of the Divine Presence, shall need neither light of the sun by day, nor of the moon by night, but shall be sufficiently illumined by the direct and primary light which streams down upon it from God himself. Whether the sun and moon will continue to exist or not is beyond the prophet's ken—he makes no announcement on the subject; sufficient for him that the redeemed bask perpetually in a Divine radiance shed upon them by the "Father of lights" (see Rev_21:23; Rev_22:5). The germ of the idea appears in the earlier prophecies (Isa_24:23). For brightness; rather, for illumination. The Lord shall be unto thee an everlasting light. God is "the Father of lights" (Jas_1:17)—"the true Light, which lighteth every man that cometh into the world." (Joh_1:9). All other light is but his shadow and his reflex—his creature (Gen_1:3)—therefore perishable, not to be reckoned on for continuance (Psa_102:26; Heb_1:11). But God abides; therefore his light will abide. He is "the same yesterday, and to-day, and for ever" (Heb_13:8). And thy God thy glory (comp. Zec_2:5). God will not only be the Light of the Church, but her "Glory" and boast. As the Shechinah was the glory of the first, so "the eternal unchangeable light of Jehovah, with its peaceful gentleness and perfect purity" (Delitzsch), will be the glory of the final temple.
20Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended.
Jamieson-Fausset-Brown
20. There shall be no national and spiritual obscuration again as formerly (Joe 2:10; Am 8:9).
mourning ... ended--(Is 25:8; Re 21:4).
20. There shall be no national and spiritual obscuration again as formerly (Joe 2:10; Am 8:9).
mourning ... ended--(Is 25:8; Re 21:4).
The Pulpit Commentary
Thy sun … thy moon. That which is to thee instead of sun and moon—Jehovah's brightness. The days of thy mourning shall be ended. Till the new Jerusalem descends from heaven (Rev_21:2), and Christ reigns personally over his people (Rev_22:5), the Church is always, more or less, in a state of mourning. The Bridegroom is away (Mat_9:15); his light shines upon his Church only by snatches; his Church feels itself unworthy of him—cold, unloving, stained with sin. Fasting, weeping, and mourning befit such a state of things. But in the final condition of the redeemed their mourning shall be ended, "sorrow and sighing shall have fled away" (Isa_35:10); God shall have "wiped away all tears from their eyes" (Rev_21:4); "There shall be no more death" (Rev_21:4); "no more curse" (Rev_22:3); "neither sorrow, nor crying; neither shall there be any more pain: for the former things are passed away" (Rev_21:4). The days of mourning shall be ended.
Thy sun … thy moon. That which is to thee instead of sun and moon—Jehovah's brightness. The days of thy mourning shall be ended. Till the new Jerusalem descends from heaven (Rev_21:2), and Christ reigns personally over his people (Rev_22:5), the Church is always, more or less, in a state of mourning. The Bridegroom is away (Mat_9:15); his light shines upon his Church only by snatches; his Church feels itself unworthy of him—cold, unloving, stained with sin. Fasting, weeping, and mourning befit such a state of things. But in the final condition of the redeemed their mourning shall be ended, "sorrow and sighing shall have fled away" (Isa_35:10); God shall have "wiped away all tears from their eyes" (Rev_21:4); "There shall be no more death" (Rev_21:4); "no more curse" (Rev_22:3); "neither sorrow, nor crying; neither shall there be any more pain: for the former things are passed away" (Rev_21:4). The days of mourning shall be ended.
21Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.
Jamieson-Fausset-Brown
21. all righteous--(Is 4:3; 52:1; Re 21:27).
inherit ... land--(Is 49:8; 54:3; 65:9; Psa 37:11, 22; Mt 5:5).
branch of my planting--(Is 61:3; Psa 92:13; Mt 15:13).
work of my hands--the converted Israelites (Is 29:23; 45:11).
that I may be glorified--the final end of all God's gracious dealings (Is 49:3; 61:3).
21. all righteous--(Is 4:3; 52:1; Re 21:27).
inherit ... land--(Is 49:8; 54:3; 65:9; Psa 37:11, 22; Mt 5:5).
branch of my planting--(Is 61:3; Psa 92:13; Mt 15:13).
work of my hands--the converted Israelites (Is 29:23; 45:11).
that I may be glorified--the final end of all God's gracious dealings (Is 49:3; 61:3).
The Pulpit Commentary
Thy people also shall be all righteous. Here the prophet touches the root of the matter. Pain and sorrow are the fruit of sin. Once let sin disappear, and sorrow goes with it. It is the foundation of all the glory and all the happiness of the redeemed in their Lord's final kingdom, that they are cleansed from all defilement of sin, and "are as the angels" (Mar_12:25). They shall inherit the land; rather, the earth—the "new heavens and new earth" of Isaiah:17; Isa_66:22. The branch of my planting; rather, a sprout of my planting; i.e. a sprout which I have planted.
Thy people also shall be all righteous. Here the prophet touches the root of the matter. Pain and sorrow are the fruit of sin. Once let sin disappear, and sorrow goes with it. It is the foundation of all the glory and all the happiness of the redeemed in their Lord's final kingdom, that they are cleansed from all defilement of sin, and "are as the angels" (Mar_12:25). They shall inherit the land; rather, the earth—the "new heavens and new earth" of Isaiah:17; Isa_66:22. The branch of my planting; rather, a sprout of my planting; i.e. a sprout which I have planted.
22A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time.
Jamieson-Fausset-Brown
22. little one--Even one, and that the smallest in number and rank, shall be multiplied a thousandfold in both respects (Mi 5:2; Mt 13:31, 32).
his time--not our time; we might wish to hasten it, but it will come in due time, as in the case of Jesus' first coming (Ga 4:4); so in that of the restoration of Israel and the conversion of the world (Is 66:8; Ha 2:3; Ac 1:7; He 10:37).
22. little one--Even one, and that the smallest in number and rank, shall be multiplied a thousandfold in both respects (Mi 5:2; Mt 13:31, 32).
his time--not our time; we might wish to hasten it, but it will come in due time, as in the case of Jesus' first coming (Ga 4:4); so in that of the restoration of Israel and the conversion of the world (Is 66:8; Ha 2:3; Ac 1:7; He 10:37).
The Pulpit Commentary
A little one; i.e. the "little flock" of our Lord's own time on earth (Luk_12:32), will become a strong nation—a countless multitude (Rev_7:9). In his time; rather, in its time, when the time fixed in God's counsels for the final establishment of Christ's kingdom arrives.
A little one; i.e. the "little flock" of our Lord's own time on earth (Luk_12:32), will become a strong nation—a countless multitude (Rev_7:9). In his time; rather, in its time, when the time fixed in God's counsels for the final establishment of Christ's kingdom arrives.
THE HOLY BIBLE
Isaiah
Chapter 60
Translated out of the original tongues, and with the former translations diligently compared and revised.
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