John Gill's Exposition of the Entire Bible.
Isaiah 60:1
INTRODUCTION TO ISAIAH 60.
As, in the two preceding chapters, the hypocrisy and formality, the profaneness and immorality, that should abound in the latter day, and even among professors of religion, are prophesied of; so, in this, a very ample account is given of latter daylight and glory; of both the spiritual and personal reign of Christ, with the latter of which it concludes. The light and glory of the church, in the spiritual reign, are described, Isa 60:1 the numerous conversions of persons to it from all quarters, east and west particularly, are prophesied of,
Isa 60:4, the great usefulness those should be of unto it, in enriching it, and building it up, and in glorifying it, is declared,
Isa 60:9, as also the subjection of enemies to it; the favours it should receive from kings, and the fame and renown of it through all nations and ages, Isa 60:14, its riches, prosperity, peace, and safety, Isa 60:17 and the chapter is concluded with an account of the more perfect state of the church in the personal reign of Christ, when there will be a perfection of light and righteousness; and the number of God's elect will be complete, and they will be all together, Isa 60:19.
Ver. 1. Arise, shine,.... The Targum adds, "O Jerusalem"; and so the Septuagint, Vulgate Latin, and Arabic versions; and no doubt but the church of God is here addressed: and by what follows it seems to be the Jewish church, as distinct from the Gentiles, since they are said to come to it, the Jews, now converted, and brought into a church state; and who are called upon to arise out of their low dejected state and condition, in which they have long lain, and "shine": or to "awake", as some {p} render it, out of that sleep and lethargy they have been so long in, and to shine forth in the exercise of grace and discharge of duty: or to be "enlightened" {q}; with the light of Christ and of the Gospel, now come unto them; and to diffuse this light to others, to hold it forth in profession and conversation; see Mt 5:16
for thy light is come: the Targum,
"for the time of thy redemption is come;''
meaning from the Babylonish captivity, which that paraphrase refers to: but this is not intended here, but the spiritual prosperity and happiness of the Jews in the latter day, at the time of their conversion; and the sense is, either that Christ, the Light of the world, was come unto them in a spiritual way; or that the glorious light of the Gospel of Christ was come unto them, and shone upon them; or the time was come that the blindness that had been so long upon them should be taken oft, and the veil be taken away they had been so long covered with, and they be turned to the Lord, the fulness of the Gentiles now being about to be brought in; see Ro 11:25:
and the glory of the Lord is risen upon thee; or the glorious Lord; he, whose glory is to be seen, as the glory of the only begotten, who is the brightness of his Father's glory, the sun of righteousness; who shall now, rise upon these, and, leave a glory upon them that shall be visible.
{p} yrwa "expergiscere", Grotius. {q} yrwa "illuminare", Pagninus, Montanus Piscator.
Isaiah 60:2
Ver. 2. For, behold, the darkness shall cover the earth, and gross darkness the people,.... Like that which covered the land of Egypt, when there was light in Goshen: and this may be meant either of the darkness of ignorance, idolatry, superstition, false doctrine, and false worship, that should cover the far greater part of the nations of the world, before this light and glory should break out, as it does at this day; some parts of it being covered with Pagan darkness, others with Mahometan darkness, and others with Papal darkness; and a very small spot it is where the light of the Gospel is, and that clear, but among a very few; for the most part it is not clear nor dark, it is not day nor night; and this is the evening time, in which, ere long, it shall be light; see Zec 14:6 or else this may design the distress that the antichristian states will be in, when this light shall break forth; the kingdom of the beast will be full of darkness, distress, and confusion, Re 16:10:
but the Lord shall arise upon thee, and his glory shall be seen upon thee: as on the tabernacle of old, Le 9:23 to which the allusion is, Isa 4:5 this shows that the light and glory of the Lord, in the preceding verse, design the Lord himself, and his gracious purpose, and the display of his glory in the Gospel now preached; and that it will be visible in the church, and taken notice of by others, and induce them, and even great personages, to come unto it, as follows: or "he shall be seen", or "appear", in "his glory upon thee"; so Ben Melech renders it, supposing that b "in", is wanting; and so the sense is, that Christ shall appear in the glory of his person and of his offices, and especially his kingly office; and in the glory of his grace and righteousness, in the ministration of his word among his people. The Jews {r} apply this to the first coming of Christ, which belongs to his spiritual reign.
{r} T. Bab. Sanhedrin, fol. 99. 1.
Isaiah 60:3
Ver. 3. And the Gentiles shall come to thy light,.... To the Gospel, preached in the midst of her; and to Christ, who is her light and into her church state, and partake of the prosperity and happiness of it. The Targum is,
"and nations shall walk in thy light;''
and so in Re 21:24, where it is interpreted of the nations of them that are saved, truly regenerated and converted persons:
and kings to the brightness of thy rising; Christ, the sun of righteousness, will rise upon her; and this being the morning of the latter day glory, the church will rise as a bright morning star; and such be the evidence and lustre of Gospel truths and ordinances, that kings shall he enlightened by them, and come and join themselves unto her, and walk with her in all the commandments and ordinances of the Lord. Some of this high rank and dignity have been called, and but a few; but in those times the instances will be many, even all kings shall serve and worship the Lord, Ps 72:11.
Isaiah 60:4
Ver. 4. Lift up thine eyes round about, and see,.... The Gentiles and kings coming to Christ and his church; the vast number of converts flocking from all parts of the world to join themselves to the church of Christ, and to behold the wonderful work of God among the Jews now converted. The Targum is,
"lift up thine eyes O Jerusalem, round about, and see all the children of the people of thy captivity:''
all they gather themselves, and come to thee: this seems to have respect not to the Gentiles, as before; but to the Jews themselves, who are scattered up and down in the world; but now, being in a wonderful manner converted, shall gather together in a body, and go up to Jerusalem, where a Christian church of them will be formed, and to which they will join themselves; or this may respect the kings,
Isa 60:2:
thy sons shall come from far; such as are of the seed of Abraham, children of the Jews, and now born again, and so Zion's sons; these shall come from the furthest parts of the earth, where they are, and incorporate themselves with their brethren:
and thy daughters shall be nursed at thy side; by the ministers of the word, and with the sincere milk of it, and the breasts of Gospel ordinances; see 1Th 2:7. The Targum is, "shall be carried at their sides" {s}: and the Septuagint and Arabic versions, on their shoulders; and so refers to the manner of their being brought, and not to their bringing up; see Isa 49:22, but the former sense is best. Ben Melech interprets it of their being nursed up at the side of great personages, kings and queens, according to Isa 49:23. The word "thy" is not in the original; and it may be as well: rendered "at their side", as is supplied by some {t}.
{s} "Ad latus portabuntur", Vitringa. {t} du le "ad latus illorum", Gataker.
Isaiah 60:5
Ver. 5. Then thou shalt see, and flow together,.... That is, when thou seest thy sons and daughters flocking to thee from all parts, there will be a flow of joy in thee, like the stream of a river; or thine heart will beat and flutter within thee, through surprise and joy, when thou seest such a numerous company gathered unto thee. Some render it, "then thou shall fear", as Aben Ezra {u}, or be surprised at the sight; and others the next clause, "thou shall be enlightened" {w}; that is, shall see, being enlightened, and shall increase in light and knowledge more and more; or "shine" {x}, in great splendour and glory:
and thine heart shall fear, and be enlarged; shall fear the Lord and his goodness, and be enlarged with love to him, his truths and ordinances, and his people; and particularly shall be enlarged to receive in the most cordial manner those that flock unto her:
because the abundance of the Sea shall be converted unto thee: by which some understand the riches of the sea, that which is got out of it, or got upon it, in trading by it, this shall be converted to the use of the church and people of God; but rather an abundance of seafaring men is here meant, who shall be converted at this time, in which the grace of God will the more appear, as they are generally a very wicked and profligate set of men; or the inhabitants of the islands of the sea, such as Great Britain and others; or the sea may intend the several nations of the world, as waters do many people, nations, and kindreds,
Re 17:15 and so it may denote a large abundance of converted persons everywhere, and more especially in the western parts of the world, in the European parts; since it is very common in Scripture to describe the western part of the world by the sea, the Mediterranean sea lying west of Judea.
The forces of the Gentiles shall come unto thee; or their armies, every army of them; the soldiery will be converted, as well as the seafaring men, who are for the most part also exceeding wicked; not only kings will become real Christians, but their armies will be so too, their generals, officers, and common soldiers; and when this is once the case, woe to the whore of Rome! these will hate her, and burn her flesh with fire; these are the seven angels that shall come out of the temple, the church of God, to whom they have joined themselves, with the vials of God's wrath, and shall pour them upon the antichristian states; see Re 15:7.
{u} "Tum timebis", Vitringa. {w} trhn "iiluminaberis", Vatablus. {x} "Splendebis", Munster, Montanus, Calvin; "et lucebis", Cocceius, So Ben Melech interprets the word.
Isaiah 60:6
Ver. 6. The multitudes of camels shall cover thee, the dromedaries of Midian and Ephah,.... That is, multitudes of people riding on these creatures from the parts mentioned, which, abounded with them, should come and cover or fill Jerusalem, and the places about it. Midian was a son of Abraham by Keturah, and a son of Midian, Ge 25:4 these and their posterity inhabit Arabia; and so this is a prophecy of the conversion of the Arabians that dwell in Arabia Felix, Petraea, and Deserts; and so the Targum,
"a multitude of Arabians shall cover thee round about.''
A dromedary is a lesser camel, and swifter than the others; and both are very frequent in these countries, and used in travelling. Strabo {y} calls the Arabian Scenites feeders of camels.
All they from Sheba shall come: they shall bring gold and incense; Sheba was another of the posterity of Abraham by Keturah, Ge 25:3 and lived near the others; the queen of this country came to hear the wisdom of Solomon; but the people of it in the latter, day will come to a greater than he; even to Christ and to his church, and bring their gold and incense, as the wise men did to Christ, and shall honour the Lord with their substance; see Ps 72:10:
and they shall show forth the praises of the Lord; who has called them by his grace out of Mahometan darkness, into the marvellous light of the Gospel. These were the things the Sabaeans abounded with. Strabo {z} says, that frankincense, myrrh, and cinnamon, grew with them; and that they have such an abundance of spices, that they use the branches of cinnamon, cassia, and other things, for fuel; and that some of them are so rich through merchandise, that they have very sumptuous houses, and much furniture of gold and silver, as vessels, beds, tripods, cups with covers; and even that their gates, and walls, and roofs, are adorned with ivory, gold and silver, and precious stones. And so Pliny {a} observes: that the Sabaeans are very rich in fruitful and odoriferous woods, and in mines of gold, and other things; see
Eze 27:22. Vitringa understands both these clauses of the camels bringing gold and incense, and praising the Lord in their way, or being the occasion of it.
{y} Geograph. l. 16. p. 528. Ed. Casaub. {z} Geograph. I. 16. p. 535. {a} Nat. Hist. l. 6. c. 28.
Isaiah 60:7
Ver. 7. All the flocks of Kedar shall be gathered unto thee, the rams of Nebaioth shall minister unto thee,.... Nebaioth and Kedar were the sons of Ishmael, Ge 25:13, Ishmael's twelve sons, of which Nebaioth was the eldest, inhabited all the country from Euphrates to the Red sea, calling it the Nabatene country, as Josephus {b} says; these design the Turks and Saracens, who shall now be converted. The Targum is,
"all the sheep of the Arabians shall be gathered unto thee;''
that is, these shall come with their sheep and rams, not to be offered up in sacrifice, for such sacrifices will not be used; but these, being the produce of the countries of these people, are mentioned to show, that being affected with the grace of God towards them, and influenced by it, will bring the best and chief of their substance to serve the interest of Christ, and glorify him with it:
they shall come up with acceptance on my altar; both they and their sacrifices and offerings will become acceptable to God through Christ, who is that altar that sanctifies every gift:
and I will glorify the house of my glory: with this large number of converts, and with the gifts and offerings they bring with them; the church is meant, which is the house of God, where he dwells and manifests his glory, the glory of himself, of his grace, and of his Gospel; see Jer 30:19.
{b} Antiqu. I. 1. c. 12. sect 4.
Isaiah 60:8
Ver. 8. Who are these that fly as a cloud,.... Referring to the vast number of converts before mentioned, who are compared to a "cloud" for the number of them, covering Judea as the clouds do the heavens; and for their elevation and situation, being raised from an earthly to a heavenly state; called with a high calling, and made partakers of an heavenly one; and for their being filled with the grace of God, as clouds with water; and for their unanimity, their coming together in a body, making as it were one cloud, and that openly and publicly, professing Christ, and joining themselves to his church, in the face of the world; and so the Targum,
"who are these that come publicly as the swift clouds?''
and chiefly are they compared to a cloud for their swiftness in motion to Christ and his church; sinners; sensible of danger from the avenging justice of God, from his law, and from his wrath and displeasure, and eternal death, and being apprized of salvation and safety in Christ, make haste and flee to him as swiftly as a cloud driven by the winds;
and as the doves to their windows; or "dove houses", or "lockers and holes" {c}; through which they enter, and to which they bend their course with great swiftness, when pursued by birds of prey, or through an eager desire after their young: converted persons may be compared to doves for their being a clean and cleanly creature; for their being amiable and lovely, chaste and loving; harmless and inoffensive, meek and humble, weak and timorous; mournful and disconsolate when they have lost their mate; and what dove houses are to these, Christ and his church are to converted persons, whither they flee for rest and shelter, and where they have both: the ordinances of Christ may be particularly meant by these holes or windows that doves make unto; by which, especially baptism, they enter into the church, and by means of which light is let into them, and through which Christ shows himself to them, So 2:9, what engages them to flee hither is their love to Christ, in order to have communion with him, and food for their faith; and when he causes them to come, or draws them by his grace, nothing can hinder; not the reproaches of the world, nor the temptations of Satan; nor objections from their own unworthiness. These words are said by the church, by way of admiration wondering at their numbers and swiftness in coming to her; see Isa 49:21. The Targum is
"the, captivity of Israel, who are gathered together, and come to their own land, as doves that return to their dove houses.''
{c} Mhytwbra la "ad columbaria sua", Montanus, Vitringa; "in suis forulis", Castalio Gataker.
Isaiah 60:9
Ver. 9. Surely the isles shall wait for me;.... The Targum is,
"for my Word.''
The Messiah, and his coming. The isles of Great Britain may more especially be intended, who, as they waited for his Gospel, and readily received it, and embraced it, as soon as it was brought to them, which was very early; so there are many here now waiting for the spiritual coming of Christ, and the glory of his churches in the latter day, and perhaps more than in any other part of the world besides:
and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them; this is to be understood of the Jews converted in distant parts of the world, who shall be brought in transport ships to the churches of Christ, particularly in Judea; and the ships of Tarshish shall be used in that service principally, they shall be the chief that shall be employed. Most of the Jewish commentators, as Jarchi, Aben Ezra, Kimchi, and Ben Melech, think there is a want of the particle of similitude "as", and that it should be rendered, "and the ships of Tarshish, as at first"; and then the sense is, they shall be made use of now to bring, the converted Jews with their substance from foreign parts, as they had been in Solomon's time, for bringing gold and silver, and other things to him, from distant places, 2Ch 9:21 but by Tarshish here is not meant Tartessus in Spain, as Vitringa; nor Tarsus in Cilicia; but the sea itself; which is so called; and so the Targum renders it, "the ships of the sea"; and Jarchi observes that this is the name of the sea; and what ships can be better understood than ours of Great Britain, so famous for shipping, and which claims the sovereignty of the seas? these may be principally employed in bringing great numbers of converts from different places to the church of God; and as Israel, when they came out of Egypt, came forth with silver and gold; and when they came out of Babylon, they were furnished with gold and silver, and everything convenient for their journey, and for the rebuilding of their city and temple,
Ps 105:37 so when they are gathered from their present dispersion, and are called and converted, they shall come with their tribes to the church of Christ, and honour the Lord with their substance, and promote the interest of religion by it, as it follows:
unto the name of the Lord thy God, and to the Holy One of Israel; that is, their persons shall be brought unto him, and their riches also; they shall give up themselves, and all they have, to the Lord, and devote themselves and their substance to his glory, and the good of his interest; even to him whose name was detestable to them, but now precious; and whom they will own with the church to be the Lord their God, their Redeemer and Sanctifier:
because he hath glorified thee; the church; caused such a glory to arise upon her, and upon that a defence; so that it will continue, and be so visible and manifest as to draw persons from all parts, though the most distant, to come unto her, and join themselves with her.
Isaiah 60:10
Ver. 10. And the sons of strangers shall build up thy walls,.... The sons of the people; or Gentiles, as the Targum; who were strangers from the covenants of promise, and aliens from the commonwealth of Israel; strangers to God and Christ, and the Spirit of Christ, and to the Gospel, and all that is good; yet the sons of these, being in great numbers converted everywhere, will be useful in building up the church of God, in strengthening, protecting, and defending it; these are the same with those afar off, that shall come and build in the temple of the Lord, Zec 6:15, such there have been among the Gentiles in all ages, more or less, since the times of the apostles, who have been instruments of the edification of the church, and of the defence of its doctrines and ordinances; and more there will be in the latter day:
and their kings shall minister unto thee; that is, the kings of the Gentiles, as Constantine, and some other truly Christian kings and emperors, have done, though their numbers have been very small as yet; but, when this prophecy is fulfilled, it will be a general case; kings everywhere will be nursing fathers, and queens nursing mothers to the church, will serve the interest of it, and promote it to the uttermost of their power; see Isa 49:23:
for in my wrath I smote thee, but in my favour have I had mercy on thee; for the Jews' rejection of the Messiah, for their contempt of his Gospel, and persecution of his apostles and ministers, wrath came upon them to the uttermost, upon their city, temple, and nation, to the destruction of them, and which is still upon them; and though blindness is happened unto them, and they are shut up in unbelief, yet there is a time when the Lord will have mercy on them, call and convert them, and return their captivity; see Ro 11:25.
Isaiah 60:11
Ver. 11. Therefore thy gates shall be open continually,.... This is expressive both of the peaceable state of the church, that she shall be in no danger, nor fear of enemies; there being none to hurt and destroy in all the holy mountain; and therefore under no concern to keep her gates shut; see Eze 38:11 and of the vast concourse of people to it continually; converts from all parts shall be always coming in, and the gates of the church will stand open always to receive them; they will be welcome, come as many as will; there will be no objection to them, no hinderance of them; ministers and people will gladly embrace them; see Isa 26:2 and likewise of the capacity of the church to receive them; for though they will be continually coming in great numbers, yet still there will be room; the gates will not be shut upon them, as unable to receive more; place will be given for them to dwell in; her tents will be enlarged; the curtains of her habitation stretched out; her cords lengthened, and stakes strengthened; so that though she breaks forth on the right hand, and on the left, there will be room for them all, Isa 54:2,
they shall not be shut day nor night; this clause is referred to in
Re 21:25 but there differently expressed,
and the gates of it shall not be shut at all day, for there shall be no night there; the reason of which difference is, because the New Jerusalem state, or personal reign of Christ, will be a perfect state, and no night at all in it; but the spiritual reign of Christ, to which this prophecy relates, will be an imperfect one, though glorious; and therefore mention is made both of day and night:
that men may bring unto thee the forces of the Gentiles; the whole strength of them, their armies; See Gill on "Isa 60:5". The Targum paraphrases it, the substance of the people, their wealth and riches:
and that their kings may be brought; or "led" {d}, either in state, as kings on horseback sometimes are, or rather as captives in chains; see
Isa 20:4, so the Targum renders it, "bound"; being conquered by mighty grace, and led in chains of love to Christ, and to his church, and become obedient. Kimchi has this note,
"they shall come before the King Messiah, as servants before their masters.''
{d} Mygwhn "ducti", Vatablus, Calvin; "ducantur", Tigurine version; "ductos", Cocceius.
Isaiah 60:12
Ver. 12. For the nation and kingdom that will not serve thee shall perish,.... That will not serve the Lord Christ, and worship him with his church and people; that will not be obedient to the laws and ordinances of his house; but appoint another head over them, the pope of Rome; and make other laws, and set up other ordinances, rejecting the authority of Christ, the rule of his word, and the order of his churches:
yea, those nations shall be utterly wasted; even all the antichristian states, when the vials of God's wrath will be poured out upon them; see Zec 14:17.
Isaiah 60:13
Ver. 13. The glory of Lebanon shall come unto thee,.... Which are the trees that grew upon it, especially the cedars, for which it was famous, as well as the other trees after mentioned. Now, as these were brought into Solomon's temple, and used in the building of that, 1Ki 6:9, so such shall come of themselves, willingly and cheerfully, being drawn with the cords of love, into the church of Christ, comparable to the tall and strong cedars of Lebanon, and other trees, being eminent for their gifts and graces, and strong in the exercise of them; the more feeble among them being as the house of David, and that as the Angel of the Lord; and being durable, constant, and immovable in the work of the Lord; pillars in his house that shall never go out; ever green and flourishing; never wither in their profession, and always fruitful in every good word and work; of a good smell in the exercise of grace; of savoury conversations, and of a good report in the world; see Ps 107:12:
the fir tree, the pine tree, and the box together; which may denote persons of different ranks and sizes, both as to worldly and spiritual affairs; and yet will all agree to come together to the church, and will unite in the service and worship of God in it, and be a real glory to it; see Isa 41:19:
to beautify the place of my sanctuary; the church, so called in allusion to the tabernacle and temple; and thus the Targum here,
"the place of the house of my sanctuary;''
where the holy God dwells; and which is sanctified by him, and where he is sanctified, and worshipped in a holy and spiritual manner; and which will be beautified in the latter day, when the saints that will come into the church will put on by faith more manifestly the beautiful garments of Christ's righteousness; and be more visibly adorned with the graces of his Spirit, which will shine like so many brilliant diamonds and sparkling gems; and will appear in the beauties of a holy conversation; walk in brotherly love with each other, and unite in sentiments of doctrine, and in acts of Gospel worship; and when the Gospel shall be purely and powerfully preached; the ordinances administered as they were in the times of Christ and his apostles; and Gospel discipline in all its branches restored:
and I will make the place of my feet glorious; alluding to the ark under the mercy seat, over which were the cherubim, and between which Jehovah dwelt, hence called his footstool, 1Ch 28:2, denoting that the church is the place where the Lord grants his presence through Christ, the antitype of the mercy seat and ark; and which is the seat of his rest and residence; where he takes his walks, and where his footsteps of rich grace are seen; where his lower parts, his feet, his works, and acts of grace, are beheld; where he favours with communion with himself; where his power and glory are observed, and his beauty is upon his people; where they see the King in his beauty, and all which will be more manifestly enjoyed in the latter day, and make his church very glorious indeed.
Isaiah 60:14
Ver. 14. The sons also of them that afflicted thee shall come bending unto thee,.... The posterity of the Jews, who persecuted the first Christian churches, even those who say they are Jews and are not; these shall be convinced of the truth of the Christian religion, and be converted to it, and shall come and worship before the church, and in fellowship with it, and own it to be the true church of God; which is what is foretold shall be in the Philadelphian state, which is the same with the spiritual reign here described; see Re 3:9 or the children of the Roman Heathens, their remote descendants, who formerly greatly distressed the Christians; or rather the posterity of Rome Papal, many of whom shall be called out of her at the time of her destruction, and be humble suppliants to the church of Christ, and be subject to the doctrines, rules, and laws of it, whose ancestors cruelly persecuted it:
and all they that despised thee shall bow themselves down at the soles of thy feet; a phrase expressive of great respect, veneration, and submission; see Isa 49:23:
and they shall call thee the city of the Lord, the Zion of the Holy One of Israel; instead of calling them heretics, schismatics, and fanatics, as their fathers did, they shall own them to be the true church of Christ; a city of his building, and where he dwells; the object of his choice, delight, and love, as Zion was; a holy people made meet to be the habitation of the God of Israel; which are so many names for the church under the Gospel dispensation; see Heb 12:22.
Isaiah 60:15
Ver. 15. Whereas thou hast been forsaken,.... Seemingly forsaken of God; thought to be so by herself, which was matter of complaint; and by her enemies, which to them was matter of joy; the Lord not appearing for her immediate relief, and for her deliverance out of the hands of her persecutors:
and hated: of all men, of wicked and profane sinners, and of carnal professors, and especially of the antichristian party:
so that no man went through thee; very few passengers in Zion's ways; few asked the way to her, or joined themselves in fellowship and worship with her. Jacob was small; the number of converts exceeding few:
I will make thee an eternal excellency; the saints are the excellent in the earth, in the esteem of God and Christ; they, are their jewels and peculiar treasure, having the excellent graces of the Spirit of God in them; and the excellent robe of Christ's righteousness on them; an excellent knowledge of divine and spiritual things; an excellent spirit of love and unity; and an excellent order and discipline maintained among them; as well as excellent truths preached, and ordinances administered to them; all which shall continue, being made clearly to appear to be their case:
the joy of many generations; of age and age {e}; or, as the Targum,
"the house of joy of generation and generation;''
that is, the church will be the joy of God and Christ, of the saints, and of the whole world, age after age, for a long period of time: see
Isa 65:18 there seems to be some respect to Ps 48:2.
{e} rwdw rwd "generationis et generationis", Vatablus, Pagninas, Montanus; "cujusque generationis", Vitringa.
Isaiah 60:16
Ver. 16. Thou shalt also suck the milk of the Gentiles,.... Partake of their riches and wealth; so the Targum,
"and ye shall be satisfied with the substance of the people:''
or drink of the sincere milk of the word of the Gospel, which Gentiles have been favoured with for many ages; for this seems to have regard to Jewish converts, though not to them only, but as they, with the converted Gentiles, will make up one church state, and partake of the same privileges:
and shall suck the breast of kings; who shall now be converted in various places, come into the church, and be nursing fathers to it; help and assist the people of God with their riches to carry on divine worship in an honourable manner; and to protect and defend them with their power; see Ps 72:9. The Targum is,
"in the spoil of kings ye shall delight yourselves;''
and it may also design the breasts of consolation, the ordinances of the Gospel, such as Christian kings will suck, and Jews and Gentiles shall do the same, Isa 66:11,
and thou shalt know that I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob; the Jews, being called, shall seek the Lord their God, the true Messiah, and shall look unto him by faith, whom they have pierced; shall know, own, and acknowledge him to be their Redeemer and Saviour; who must be fit and qualified for such an office and work, and equal to it, being the mighty One of Jacob, whom before they and their ancestors rejected and despised.
Isaiah 60:17
Ver. 17. For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron,.... By "wood and stones" may be meant the Old Testament dispensation; by the "brass and iron" the present Gospel dispensation; and by "silver and gold" the latter day glory; by "silver" the spiritual reign of Christ in his church; and by "gold" his personal reign in the New Jerusalem; which is said to be all of pure gold, and even the very street of it, Re 21:18, now, as far as brass and iron exceed wood and stones, so far the Gospel dispensation exceeds the legal one; the one being the shadow, the other the substance; the one having carnal ordinances, which are done away; the other spiritual ones, which remain; and as far as silver and gold exceed brass and iron, so far the glory of the latter day will exceed the present state of things, in clear light, in spiritual grace and strength, in purity of doctrine and worship, in holiness of life, and in love, peace, and unity; and as far as gold exceeds silver, so far, and much more, will the personal reign of Christ, which will be perfectly glorious, exceed the spiritual one. There may be an allusion to the times of Solomon, a type of Christ, 1Ki 10:27. This, by some Jewish writers {f}, is applied to the times of the Messiah they yet expect. The Targum is,
"for the brass which they spoiled thee of, O Jerusalem, I will bring gold, &c.''
I will also make thine officers peace; civil magistrates shall be men of peaceable dispositions, who shall promote peace and unity in kingdoms, states, cities, towns, and neighbourhoods; they shall be properly justices of peace; they will answer to their office, and the title of it. Church officers or ministers of the word shall publish the Gospel of peace in the clearest manner; and the peace of God shall rule in the hearts of all the saints; there will be abundance of temporal and of spiritual peace, promoted by each of the officers of church and state; see Ps 72:7:
and thine exactors righteousness; even tax gatherers, who used to be the worst of people for injustice and oppression, these shall do nothing but what is right and just; nor will there be any reason to complain of them. The Septuagint render it "bishops" or "overseers" {g}, pastors of churches, who shall be truly ministers of righteousness; preach up the doctrine of justification by Christ's righteousness; and instruct persons to live soberly, righteously, and godly.
{f} Caphtor Uperah, fol. 57. 2. {g} episkopouv.
Isaiah 60:18
Ver. 18. Violence shall no more be heard in thy land,.... It shall be no more committed; no instances of it will be heard of, or any complaints concerning it; neither public nor private oppression: antichristian persecution will now be at an end; those that destroyed the earth with violence and oppression shall be no more; "there will be none to hurt in all the holy mountain", Isa 11:9:
wasting nor destruction within thy borders; no more wars, nor rumours of wars; no more blood shed; no more depopulation of cities, nor destruction of the lives of men; the whore of Rome will have drank up her full cup; and the vials of wrath being poured out upon the antichristian states, there will be a profound peace, and the greatest prosperity everywhere; especially in all those places where the churches of Christ will be, who will no more be exposed to the cruelty of their enemies:
but thou shall call thy walls Salvation, and thy gates Praise; or, "call Salvation thy walls, and Praise thy gates" {h}; having no need of any other walls but the salvation of God, temporal and spiritual; nor of any other gates but the praise that will be in the hearts and mouths of the saints, on account of it; though temporal salvation may be included, which will be for walls and bulwarks to the church: yet spiritual and eternal salvation is chiefly meant, which flows from the invariable love of God; is founded upon his unalterable purpose; secured in the act of electing grace; established in the covenant; and completely wrought out by Christ, who has vanquished every enemy, procured every blessing; and whose almighty power, as well as his divine Father's, is and will be concerned for the safety of his people; who will now be in great numbers in the gates of Zion; praising the Lord for electing, redeeming, calling, pardoning, and justifying grace; and for the privileges of the house of the Lord they are admitted to; and for the communion they have with him there; see Isa 26:1. The Targum is,
"and they shall proclaim salvation on thy walls, and on thy gates there shall be they that praise.''
{h} hlht Kyrevw Kytmx hewvy tarqw "vocabis salutem muros tuos, et portas tuas laudem", Pagninus, Montanus, Tigurine version.
Isaiah 60:19
Ver. 19. The sun shall be no more thy light by day,.... Here begins the account of the sinless, pure, and perfect state of the church in the personal reign of Christ, even the New Jerusalem church state, as appears from the use of these very words, in the description of that state, Re 21:23 where it is read, "and the city had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof"; and in like manner the Targum renders these words,
"and ye shall have no need any more of the light of the sun by day, nor even of the light of the moon by night;''
and so both Aben Ezra and Jarchi interpret it,
"ye shall have no need of the light of the sun;''
and the former adds, because of the light of the Shechinah; and which seems to be the meaning of the next clause:
neither for brightness shall the moon give light unto thee; that is, because of the exceeding brightness, splendour, and lustre of the divine majesty of Christ, who will appear personally among his people, neither sun nor moon will be able to give any light: as the light of a candle is made useless and unnecessary by the light of the sun, so the light of the sun and moon will be made useless and unnecessary by the vastly superior light and glory of Christ; see Isa 24:23, though the sun and moon may be understood here mystically, not of civil magistrates, who are sometimes signified by these luminaries; and who also will be no more used when this dispensation or personal reign of Christ shall take place; see Isa 13:10, but rather of the Gospel and Gospel ordinances, which the church will no more stand in need of to enlighten, teach, and instruct them, refresh and comfort them, having the immediate presence of Christ with them, as follows:
but the Lord shall be unto thee an everlasting light; that is, the Lord Jesus Christ, the Lamb of God, as it is interpreted in the above cited place in the Revelation; who, as he is the author of the light of nature, and of the light of grace, so of the light of glory in this state, and to all eternity; then will the saints in this light behold the face of God, which is not to be seen now; they shall see Christ in all his glory, in the glory of his Father, and of his holy angels; all the glorious forms, the angels of heaven, and all the saints, those spirits of just then made perfect, that shall come with Christ, and be clothed with glorious bodies; even the New Jerusalem descending from heaven, having the glory of God upon her; likewise all the doctrines of grace, now not so clearly understood; and all the mysteries of Providence, which will be laid open, and made manifest; and this clear light will continue for ever; there will be no more night, but one everlasting day:
and thy God thy glory; it is the saints' glory that God is their God; and it will be their glory in this state to have the God-man Jesus Christ personally with them; the tabernacle of God will be among them; God himself shall be with them, and be their God; and his glory shall lighten them, Re 21:3.
Isaiah 60:20
Ver. 20. Thy sun shall no more go down,.... This is a different sun from the former; this is the church's sun, and no other than the sun of righteousness, Christ Jesus; who has his risings and settings now, at least, in the apprehensions of his people; he sometimes withdraws himself, and is gone; and then returns again: but so it will not be in this state: the saints shall be for ever with him, and he shall be for ever with them; who will always behold his glory, and be enlightened by him; see 1Th 4:16:
neither shall thy moon withdraw itself; or, "shall not be gathered" {i}, under a cloud; or "fail" {k}, as the Septuagint version; or, "suffer a defect", as the Arabic version; as the moon does when in the wane, or is eclipsed. This may refer to this then present state of the church, which shall not fail; and to the blessings and comforts of it from Christ the sun, which will not cease, the enjoyment of them be ever interrupted. The Targum is,
"thy kingdom shall cease no more, and thy glory shall not be removed;''
and so Maimonides {l} interprets it of the kingdom of the Messiah, that shall endure for ever:
for the Lord shall be thine everlasting light; this is repeated for the confirmation of it:
and the days of thy mourning shall be ended {m}; or, "completed"; shall be fully up, and so at an end: or, "shall be recompensed" {n}; with an everlasting day of joy and pleasure; there will now be no more sin to distress the saints; no more temptations of Satan to annoy them; no more afflictions either of body or mind to trouble them; no more pain, or crying, or death; and so no more mourning; sorrow and sighing will flee away; all tears will be wiped from their eyes; and everlasting joy be upon their heads; see Re 21:4.
{i} Poay "non colligetur", Montanus, Vitringa; "vel recolligetur", Vatablus; "occultabitur", Munster, Tigurine version. {k} ouk ekleiqein, Sept. "deficiet", Pagninus. {l} Moreh Nevochim, par. 2. c. 29. p. 263. {m} wmlv "completi erunt", Junius & Tremellius, Piscator; "completisunt", Vitringa. {n} "Compensabuntur", Tigurine version.
Isaiah 60:21
Ver. 21. Thy people also shall be all righteous,.... That is, the church's people, or the members of the church; otherwise the Lord's people, who are truly so, always were, and ever will be, all righteous; but so have not always been the members of the churches; when Israel was the church of God, they were not all righteous; there was only a remnant among them, according to the election of grace, that were so; nor in the first Christian churches were they all such, there was a Judas among Christ's disciples; Ananias and Sapphira in the church at Jerusalem; and many in the church of Corinth, very disorderly and irregular; and so in all others; and in all ages since there are foolish virgins among the wise, tares among the wheat, and chaff among the corn on the floor; yea, even in the spiritual reign of Christ they will not be all truly gracious; some that will have only a form of godliness, and who, at the close of it, will be the greater number, and will form the lukewarm Laodicean state; but in the personal reign of Christ all the members of the church will be righteous, through the righteousness of Christ imputed to them: it will be a congregation of righteous persons, and not one sinner shall stand in it; yea, they shall be inherently righteous, perfectly holy, and free from sin; none shall enter into this state that defiles; every pot and vessel in Jerusalem shall be holiness to the Lord, Ps 1:5. The Jews {o} have a saying, that the son of David comes not but in an age in which men will be all righteous, or all wicked; in an age in which they will be all righteous, according to Isa 60:21, but this designs not his first, but his second coming:
they shall inherit the land for ever; not the land of Canaan only; though perhaps that may be the spot on which Christ will descend, and where he will reside; where he was treated with contempt and crucified, here he will reign, and reign gloriously; and the rather, since, when he comes with all his saints, his feet will stand upon the mount of Olives, Zec 14:4 but the new earth is meant, which John saw, and Peter says the saints expect, according to promise, in which righteousness men perfectly righteous shall dwell, and none but they, Re 21:1 as also it may include a better country, the land afar off, the heavenly glory, which will be the inheritance of the saints to all eternity:
the branch of my planting; in Christ by election grace; in the likeness of his death and resurrection by redemption grace; and as branches in him, the Vine, by effectual calling grace; and in his church, through the ministry of the word; all which will appear true and real; and that they are plants of the Lord's planting, by their being in this church state, even in the paradise of God, near to the tree of life, the fruit of which they will always partake of:
the work of my hands; the workmanship of God, curiously wrought by him; the effect of his mighty power; wholly his own work and not another's; and entirely owing to his great love, abundant mercy, and rich grace; as will be evident in this state; this being the day of the Lord unto which it is performed, and become perfect; and there will be no more doubts of that matter:
that I may be glorified; as he will be then in all them that believe; and by these characters which they bear, and are to be ascribed to his power, grace, and righteousness; Christ, and he alone, will be exalted; he will reign before his ancients gloriously, until he delivers up the kingdom; and then God, Father, Son, and Spirit, will be all in all.
{o} T. Bab. Sanhedrin, fol. 98. 1.
Isaiah 60:22
Ver. 22. A little one shall become a thousand,.... A small family, a little handful of people in all ages, scattered up and down in the world, of no esteem and account in it, being all gathered together, that ever were in the world, will appear to be thousands and millions, and such a number as no man can number, Re 7:9
and a small one a strong nation; a company of weak persons, persecuted by their enemies, and unable to resist them, as in the present state: now there will be a nation of them strong and mighty; the feeble among them shall be as David, and the house of David as God, as the Angel of the Lord, Zec 12:8:
I the Lord will hasten it in his time: as there was a fixed appointed time for Christ's first coming, so there is for his second coming, when this state and dispensation of things will commence; and when that time comes, it will be deferred no longer; as soon as ever it is up, the Lord will hasten the accomplishment of what he has promised, and who is able also to perform; see 1Ti 6:15.
John Gill's Exposition of the Entire Bible.
Isaiah 61:1
INTRODUCTION TO ISAIAH 61
In this chapter both Christ and the church are introduced speaking, in their turns. It begins with the words of Christ, describing his work and office; his qualifications for it; the several parts and branches of it; and the ends to be answered by it; Isa 61:1, the reparation of the church; the feeding it by strangers; its being a holy priesthood; its enjoying the riches of the Gentiles; its having honour and joy, instead of shame and confusion; its prosperity in the work of the Lord, and the continuance of its spiritual offspring among the Gentiles, are prophesied of in Isa 61:4, and then the church is represented as rejoicing in the Lord, on account of her being clothed with his righteousness, so ornamental to her, Isa 61:10 and the chapter is concluded with a promise of her righteousness and glory appearing before all the nations of the world; of which the following chapter is an illustrious prophecy, Isa 61:11.
Ver. 1. The Spirit of the Lord God is upon me,.... According to the Targum, these are the words of the prophet concerning himself; and so say Aben Ezra and Kimchi; but the latter elsewhere says {p} they are the words of the Messiah, who should say, "because the Lord hath anointed me", &c.; and another of their writers {q} is in a doubt about them; either, says he, they are the words of the prophet with respect to the Messiah, or the words of the prophet concerning himself; but there is no doubt but the Messiah himself is the person speaking, as appears from Lu 4:17, on whom the Spirit of God was; not his grace and gifts only, but the person of the Spirit, the third Person in the Trinity, equal with the Father and the Son; to whom several divine actions are ascribed, and to whom many things relating to Christ are attributed, and who is described as residing on him, and who, by the baptist, was seen upon him, Isa 11:2 the phrase denotes his continuance with him, whereby he was qualified, as man and Mediator, for his office:
because the Lord hath anointed me to preach good tidings to the meek: not the Lord, the Spirit that was upon him, for Christ was anointed with the Holy Ghost; but Jehovah the, Father, he was the anointer of Christ, by whom he was anointed in some sense from everlasting, being invested by him with the office of Mediator, Pr 8:21 and in the fulness of time, in the human nature, at his birth and baptism, with the Holy Spirit, his gifts and grace, without measure, Ps 45:7, hence he has the name of Messiah or Anointed, and from him his people have the anointing which teacheth all things: and hereby he was qualified, as a prophet, to preach good tidings to the meek; such as are sensible of sin, and humbled for it; submit to the righteousness of Christ; ascribe all they have to the grace of God and have a mean opinion of themselves, and patiently bear every affliction: or "poor", as in Lu 4:18, the poor of this world, and as to their intellectuals, and spirit, who are sensible of their spiritual poverty, and seek the true riches, to these the Gospel is "good tidings"; and to such Christ preached good tidings concerning, the love, grace, and mercy of God; concerning peace, pardon, righteousness, life and salvation, by himself; concerning the kingdom of God, and the things appertaining to it:
he hath sent me to bind up the brokenhearted; whose hearts are smitten and made contrite by the Spirit and Word of God, and are truly humbled under a sense of sin; who are cut to the heart, have wounded spirits, and in great pain; these Christ binds up, by speaking comfortably to them; by applying his blood; by discovering the free and full pardon of their sins; and for this, as Mediator, he had a mission and commission from his Father; he came not of himself, but he sent him:
to proclaim liberty to the captives, and the opening, of the prison to them that are bound; to such who were captives to sin, Satan, and the law, and as it were prisoners to them, shut up by them, and in them, and held fast there; but Christ, as he is the author of liberty; obtains it for his people, and makes them free with it, so he proclaims it in the Gospel; a liberty from sin, from the damning and governing power of it; a freedom from the curse and condemnation of the law; a deliverance from Satan, as of a prey from the mighty, or as of prisoners from the prison house. The allusion is to the proclamation of liberty, in the year of jubilee, Le 25:10. The Targum is,
"to the prisoners appear in light.''
It may be rendered, "open clear and full light to the prisoners" {r}, so Aben Ezra interprets it; See Gill on "Lu 4:18".
{p} Sepher Shorash. rad. xvm {q} Ben Melech in loc. {r} xwq-xqp Myrwoalw "et vinctis visum acutissimum", Vitringa.
Isaiah 61:2
Ver. 2. To proclaim the acceptable year of the Lord,.... Not an exact year, but time in general; for such are wrong, who from hence conclude that Christ's public ministry lasted but a year, since it is certain, by the passovers he kept, that it must be at least three or four years; the whole time of Christ on earth was an acceptable and desirable time, what many great personages desired to see, and did not: this time may take in the whole Gospel dispensation, which was ushered in by Christ: the allusion, as before observed, is to the year of jubilee, when there was a proclamation of liberty; of release of debts; of restoration of inheritances, and of cessation from work; all which must make it an acceptable year: and this proclamation was made on the day of atonement; and Jarchi interprets the phrase here of a "year of reconciliation"; or "the year of atonement to the Lord", as it maybe rendered {s}; this was made by the sacrifice of Christ, and is proclaimed in the Gospel, and makes a most considerable part of it. It may be rendered, "the year of the good will of the Lord" {t}; and such was the time of Christ's coming on earth, to save men, and make peace and reconciliation for them, Lu 2:14 and was an "acceptable time" indeed; acceptable to the Lord himself; as were the incarnation of Christ, his obedience and righteousness, his sufferings and death, his sacrifice and satisfaction; since hereby the perfections of God were glorified, his purposes fulfilled, his covenant confirmed, and his people saved: acceptable to men; as were the birth of Christ; the things done by him; peace made, pardon procured, righteousness brought in, and salvation wrought out; all which must be acceptable to such who are lost, and know it, and are sensible that nothing of their own can save them; see 1Ti 1:15
the day of vengeance of our God; when vengeance was taken on sin, in the person of Christ; when he destroyed the works of the devil, the devil himself, and spoiled principalities and powers; when he abolished death, and was the plague and destruction of that and the grave; when he brought wrath to the uttermost on the Jews for the rejection of him, who would not have him to reign over them; and who will take vengeance on antichrist at his spiritual coming, and upon all the wicked at the day of judgment. Kimchi understands this of the day when God shall take vengeance on Gog and Magog.
To comfort all that mourn: that are under afflictions, and mourn for them; and under a sense of sin, and mourn for that; who mourn for their own sins, indwelling sin, and their many actual transgressions; and for the sins of others, of profane persons, and especially professors of religion; these Christ comforts by his Spirit, by his word and ministers, by his promises, by his ordinances, and by the discoveries, of pardoning grace and mercy,
{s} hwhyl Nwur tnv "annum placabilem Jehovae", Vatablus; "annum placabilem Domino", V. L. {t} Heb. "annum benevolentiae, seu bneplaciti Jehovae", Piscator, Tigurine version; "annum complacentiae", Vitinga.
Isaiah 61:3
Ver. 3. To appoint unto them that mourn in Zion,.... Or, "to the mourners of Zion" {u}; such who are of Zion, belong to the church of God, and mourn for the corruptions in Zion's doctrines; for the perversion, abuse, and neglect of Zion's ordinances; for the disorders and divisions in Zion; for the declensions there, as to the exercise of grace, and the power of godliness; for the few instances of conversions there, or few additions to it; for the carelessness, ease, and lukewarmness of many professors in Zion; and for their unbecoming lives and conversations. Now one part of Christ's work is to "appoint" comfort to such; he has appointed it in counsel and covenant from eternity; made provision for it in the blessings and promises of his grace; he has "set" {w} or put it in the ministry of the word; be has ordered his ministering servants to speak comfortably to his people; yea, by his Spirit he "puts" comfort into the hearts of them, who through their unbelief refuse to be comforted; and he has fixed a time when he will arise and have mercy on Zion, and bring her into a better state than she is now in, when there will be none of these causes of complaint and mourning:
to give unto them beauty for ashes; in the Hebrew text there is a beautiful play on words, which cannot be so well expressed in our language, "to give peer for epher" {x}; in times of mourning, it was usual to put on sackcloth and ashes, Es 4:1, instead of this, Christ gives his mourners the beautiful garments of salvation, and the robe of his righteousness, and the graces of his Spirit, and his gracious presence, together with his word and ordinances, and sometimes a large number of converts; all which, as they are ornamental to his people, they yield them joy, peace, and comfort: and this is a beauty that is not natural to them, but is of grace; not acquired, but given; not fictitious, but real; is perfect and complete, lasting and durable, and desired by Christ himself, who gives it:
the oil of joy for mourning; oil used to be poured on the heads of persons at entertainments and festivals, and at times of rejoicing; and so is opposed to the state of mourners, who might not be anointed, as the Jewish commentators observe; see Ps 23:5 the grace of the Spirit without measure, with which Christ was anointed, is called "the oil of gladness", Ps 45:7 and of the same nature, though not of the same measure, is the grace which saints have from Christ; the effect of which is joy and gladness, even joy unspeakable, and full of glory; which is had in believing in Christ, and through a hope of eternal life by him; hence we read of the joy of faith, and of the rejoicing of hope: this oil is Christ's gift, and not to be bought with money; this holy unction comes from him; this golden oil is conveyed from him, through the golden pipes of the word and ordinances; is very valuable, of great price, and to be desired; and, being had, cannot be lost; it is the anointing that abides:
the garment of praise for the spirit of heaviness; such as is in persons under afflictions, or under a sense of sin, a load of guilt, and expectation of wrath; such as have heavy hearts, contrite and contracted {y} ones, as the word is observed to signify; for as joy enlarges the heart, sorrow contracts it; instead of which, a garment of praise, or an honourable one, is given; alluding to persons putting on of raiment suitable to their characters and circumstances, at seasons of rejoicing, such as weddings, and the like, Ec 9:7 by which may be meant here the robe of Christ's righteousness later mentioned, Isa 61:10 so called because worthy of praise, for the preferableness of it to all others, being the best robe; for its perfection and purity; for the fragrancy and acceptableness of it to God, and for its eternal duration; also, because it occasions and excites praise in such on whom it is put; and such likewise shall have praise of God hereafter, when on account of it they shall be received into his kingdom and glory:
that they might be called trees of righteousness; that is, that the mourners in Zion, having all these things done for them, and bestowed on them, might be called, or be, or appear to be, like "trees" that are well planted; whose root is in Christ, whose sap is the Spirit and his grace, and whose fruit are good works; and that they might appear to be good trees, and of a good growth and stature, and be laden with the fruits of righteousness, and be truly righteous persons, made so by the imputation of Christ's righteousness to them: "the planting of the Lord"; planted by him in Christ, and in his church, and so never to be rooted out:
that he might be glorified; by their fruitfulness and good works,
Joh 15:8 or that he might glorify himself, or get himself glory by them; See Gill on "Isa 60:21".
{u} Nwyu ylbal "lugentibus Sionis", Junius & Tremellius, Piscator Vitrtnga. So Syr. {w} Mwvl "ad ponendum" Montanus; "ut ponerem" Munster Pagninus. {x} rpa txt rap the Targum and Vulgate Latin version render it a "crown for ashes" and the word is used for the tire of the head in
Eze 24:17. The Syriac and Arabic versions read, "for ashes sweet ointment", or "oil of gladness", joining it to the next clause; and mention being made of oil or ointment there, Fortunatus Scacchus thinks the allusion is to crowns of roses and, lilies moistened with, ointment of myrrh, and like ointment, which used to be wore at nuptial solemnities; and so opposed to ashes put on the head in times of mourning, which falling from thence, and moistened with tears on the cheeks, were clotted there, and so expressed the miserable condition they were in; but these things the reverse. See his Sacror. Eleaoehr. Myrothec. I. 1. c. 28. col. 139. {y} hhk xwr txt "pro spiritu stricto", Montanus, Paganinus; "loco spiritus contracti", Junius & Tremellius, Piscator; "constricto", Vatablus.
Isaiah 61:4
Ver. 4. And they shall build the old wastes,.... The captives set at liberty, and who are called trees of righteousness, and the planting of the Lord; righteous and good men, who shall be employed in the spiritual building of the church in Gospel times, and especially in the latter day; for here begins an account of the benefits and blessings the church of Christ should partake of, particularly at the time of the calling and conversion of the Jews: after having described the work and office of the Messiah, and his fitness for it, the Holy Ghost returns to the same subject with the preceding chapter, and which is carried on in the next. What is here said was literally true, when the Jews returned from Babylon, and built their ruined houses and cities; or, at least, there is an allusion to it: but it respects either the setting up of the interest of Christ, and forming churches in the Gentile world, where nothing but blindness and ignorance reigned; where there were no preaching nor ordinances, but all things were in ruin and confusion; as they were before the ministry of the Gospel by the apostles, who were wise master builders, and instruments of converting multitudes, and of raising churches to the honour of the great Redeemer there: or rather it respects the building up of the tabernacle of David, that is fallen down, or the church of God among the Jews, which will be in the latter day, when they are turned to the Lord, Am 9:11 and the same sense have all the following expressions,
they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations; setting forth the desolate state and condition of the Jews; their long continuance in it, age after age; and their recovery and restoration, when they shall become a flourishing people again, both in civil and spiritual things.
Isaiah 61:5
Ver. 5. And strangers shall stand and feed your flocks,.... The several congregated churches of Christ, which shall be set among them, compared to flocks of sheep, as they often are; and which shall be fed with knowledge and understanding, with the words of faith and sound doctrine, by pastors of the Gentile race; who shall be raised up by Christ, and shall freely, and faithfully, and constantly perform the office they are called unto; see Ac 20:28:
and the sons of the alien shall be your ploughmen, and your vinedressers: the sons of Gentiles, who were aliens from the commonwealth of Israel, and strangers to the covenants of promise, Eph 2:12, but now being converted and brought to the knowledge of Christ, and gifted by him, will be of eminent service in his church; which, as it is "God's husbandry", 1Co 3:9 shall be filled and cultivated by them; the fallow ground of men's hearts shall be ploughed up by them, with the plough of the Gospel the Lord succeeding their labours; and the seed of the word sown in them, which, by the blessing of God, shall take root, spring up, and bring forth fruit. And whereas the church of God is compared to a vineyard, and particular churches of Christ to vines; such men as are called by grace from among the Gentiles, and have received gifts from Christ, shall be the keepers and dressers of these vines, plant, and prune, and water them, and do everything requisite unto them; see So 2:15.
Isaiah 61:6
Ver. 6. But ye shall be named the priests of the Lord,.... Or, "and ye shall be named", &c. which Jerom understands of the builders of cities, pastors of flocks, the ploughmen and vinedressers, the strangers and the sons of the alien, that these also should be called priests: but rather it designs the Jews, when they shall be called and converted, and when there will be no more the distinction of priests and common people, but they shall all be kings and priests unto God, a royal priesthood, to offer spiritual sacrifices to him, all ceremonial ones being at an end:
men shall call you the ministers of our God; Christian men shall call, own, and acknowledge you to be the servants of Christ, of Immanuel, God with us, having professed faith in him, and submitted to his ordinances:
ye shall eat the riches of the Gentiles; converted Gentiles, who shall join themselves with Jewish converts in the same church state; who shall bring their wealth with them, and with it support the interest of Christ; see Isa 60:5, or this may be understood of their spiritual riches, the unsearchable riches of Christ revealed in the Gospel, which the Gentiles have long possessed, but now the Jews shall have a share with them:
and in their glory shall you boast yourselves; not in being the seed of Abraham, as formerly; in birth privileges, in carnal rites and ceremonies, such as circumcision and others; but in what is the glory of the Gentiles, Christ himself, who is their glory, and of whom they glory; as also his Gospel, and the ordinances of it, which are the glory of every nation possessed of them: or, "ye shall delight yourselves" {z}; in the Lord; in communion and conversation with his people, and in the enjoyment of the privileges of his house with them: or, "ye shall lift up or exalt yourselves", or "be exalted" {a}; to the same degree of honour and glory, being all kings and priests unto God.
{z} wrmytt "oblectabitis", Tigurine, version. So the Targum. {a} "Summe efferetis vos", Junius & Tremellius, Piscator, Vitringa; "exaltabimini", Munster, Pagninus. So Ben Melech, and R. Sol. Urbin. Ohel Moed, fol. 89. 2.
Isaiah 61:7
Ver. 7. For your shame you shall have double,.... Or, "for your double shame" {b}; instead of being a reproach, a proverb, a taunt, and a curse, as the Jews now are everywhere; being converted, they will have double honour, both in things civil and religious, be in great esteem with Christ, and all his people:
and for confusion they shall rejoice in their portion; instead of the confusion and reproach they have long lain under; or of that they shall be thrown into, when first awakened and convinced of their sin, of unbelief and rejection of the Messiah; they shall rejoice in Christ their portion, and in all those spiritual blessings they will see themselves blessed with in him; they will now have the double portion of the firstborn, they once were, and to which there may be an allusion, as some think; or, as others, to the double portion of the spirit of Elijah on Elisha; they shall now have the spirit of grace and supplication poured upon them, and all the gifts and graces of the Spirit bestowed on them, all which will be cause of joy and rejoicing to them:
therefore in their land they shall possess the double; not only in the land of the Gentiles, where they have suffered reproach, shall they have double honour; but in their own land, the land of Israel, to which they shall be restored; they shall enjoy great plenty of all kind of blessings, temporal and spiritual:
everlasting joy shall be unto them; for after this they shall no more be carried captive, or be dispossessed either of their civil or religious privileges; see Isa 35:10.
{b} hnvm Mktmb txt "pro pudore vestro duplici", Gataker, Vitringa; "loco pudoris vestri duplicis", Piscator.
Isaiah 61:8
Ver. 8. For I the Lord love judgment,.... To do that which is right and just himself, and to see it done by others, and therefore he will right the wrongs of his people; and whereas the Jews, though they have justly suffered his vengeance for their sins, yet being reproached and abused beyond measure by the Gentiles, among whom they are dispersed; the Lord will look in mercy upon them, and will deliver and save them, and bestow favours plentifully on them, as in the preceding verse: or the Lord loves strict justice and real righteousness, and will not be put off with an imperfect righteousness in the room of a perfect one, and much less an insincere and hypocritical one, such as that of the unbelieving Jews, the pharisaical sect of them; nothing less is acceptable to God than a perfect righteousness, which is adequate to the demands of law and justice; and such a righteousness is not to be found among men, only in his Son Jesus Christ, and with which he is well pleased, Isa 42:21:
I hate robbery for burnt offering; that which is stolen, though it be converted into a burnt offering: or, "with a burnt offering" {c}; all immorality, this being put for the whole, along with ceremonial sacrifices; as if it could be atoned for by them, or would be connived at on account of them: or,
by burnt offering; expiation of theft, or any other sin, by the sacrifices of the law, being offered up without faith in Christ; and especially since the great sacrifice, the antitype of them, is offered up; and therefore God will have no more offered up, they are displeasing and hateful to him, Isa 1:12:
and I will direct their work in truth; appoint them work and service of a spiritual nature, and direct them, and enable them to perform it in spirit and in truth, in opposition to the carnal and shadowy ordinances of the ceremonial law; see Joh 4:23:
and I will make an everlasting covenant with them; that is, renew the everlasting covenant of grace with them, make it manifest unto them; apply the grace and bestow the blessings of it to and on them,
Ro 11:25.
{c} hlweb lzg "rapinam conjunctam holocausto", Junius & Tremellius.
Isaiah 61:9
Ver. 9. And their seed shall be known among the Gentiles, and their offspring among the people,.... Not only the Jews will be converted as a body in the latter day, but there will be a succession of converts among them in later ages, and will be known among Christian Gentiles by their faith and love, and good works and holy conversation; and will be taken notice of and acknowledged by them as brethren, and will be famous among them for religion and godliness:
all that see them shall acknowledge them, that they are the seed which the Lord hath blessed; that they are the spiritual seed of Abraham, as well as his carnal seed, and are blessed with him; blessed with all spiritual blessings in Christ, with faith in him, and with every other grace.
Isaiah 61:10
Ver. 10. I will greatly rejoice in the Lord,.... These are not the words of the prophet spoken in his own person, rejoicing in the goodness of the Lord to his people and countrymen; nor of Christ; but of the church, especially the Jewish church, expressing her joy for benefits received, as declared in the preceding verses. The Targum is,
"Jerusalem said, rejoicing I will rejoice in the Word of the Lord;''
not in his word of promise, but in his essential Word, his Son the Messiah; in his person, offices, fulness, righteousness, and salvation:
my soul shall be joyful in my God; in Christ, in that he is God, and so able to save to the uttermost, and keep from a final and total falling, and to preserve safe to his kingdom and glory: hence his person is excellent; his blood precious; his righteousness valuable; and his sacrifice efficacious; and all matter of joy to the believer: and who also rejoices in that he is his God, "my God"; God in our nature; Immanuel, God with us; the God-man and Mediator, through whom there is access to God and acceptance with him; and who stands in near relation to his people, and has all fullness to supply their wants, and makes all he has theirs; so that, they have great reason to rejoice in him indeed. The Targum is,
"my soul shall rejoice in the salvation of my God;''
the nature of this joy may be collected from the text itself: it is not a carnal one, or the joy of a carnal man in carnal things, it is spiritual; nor a pharisaical joy, a rejoicing in a man's self, in his own works of righteousness, for this "is in the Lord"; nor is it a hypocritical one, or only externally, for it is the soul that rejoices; and it is the joy of faith, or in the Lord, as "my God"; and a very great one it is, joy unspeakable, and full of glory; and is what continues, as the matter and ground of it always does, as follows: "for he hath clothed me with the garments of salvation"; with salvation as garments; the salvation of Christ, which, like garments, is without men, being wrought out by Christ; and is brought near, and applied by the spirit of Christ; and is all around, and encompasses the saints as such, and like them beautifies and adorns them, and keeps them warm and comfortable, when they have the joys of it; and which secures them from the storms of divine wrath and vengeance; and the plural number being used may denote the fulness and completeness of this salvation, from all sin, from wrath, hell, and damnation, and from every enemy: and this is matter of joy to the believer interested in it, and clothed with it; since it is a salvation so great; a garment so fitting and suitable, and had at free cost; and in which the glory of all the divine perfections is so conspicuous, as well as it being so full, complete, and perfect, and an everlasting one:
he hath covered me with the robe of righteousness: not with her own, that is a rag, and not a robe, and a filthy one too, Isa 64:6 and no covering, and is indeed no righteousness, properly speaking; but the righteousness of Christ, the best robe, the wedding garment, and change of raiment, which, like a robe, is upon believers, but not in them; it in Christ, and imputed to them; it covers their persons and their nakedness, and all their sins, so as not to be seen with the eye of avenging justice: to clothe and cover with it is God's act of imputation, and Christ's application of it by his Spirit, Zec 3:4, which, perceived by the believer, causes great joy; it being all of a piece, like Christ's seamless robe, and so pure and spotless, so perfect and complete, and so rich and glorious:
as a bridegroom decketh himself with ornaments; or, "adorns" himself
in a princely or priestly manner {d}; for the word used signifies both. The sense is, as a bridegroom puts on the best clothes he has on his wedding day, and makes the appearance of a prince in his richest robes, or as the high priest when he had on all his sacerdotal garments; so the Targum,
"as a bridegroom that flourishes in his bridechamber, and as the high priest who is adorned with his garments:''
and as a bride adorneth herself with her jewels; or "implements" {e}; and makes herself as fine as she can, to recommend herself to her spouse and her friends: thus richly and magnificently arrayed is the church of Christ, and every believer, being clothed with his righteousness; he and they are in the same relation; he is the bridegroom, they the bride; and they are clothed alike with the garment down to the foot; and are righteous as he is righteous; and are herewith as a bride adorned and made ready for her husband; and the joy at such a solemnity fitly expresses the mutual joy of Christ and his church; see Re 19:7 so Christ's righteousness is compared to a wedding garment, Mt 22:12.
{d} Nhky "sacerdotali more ornabit", Tigurine version; "qui sacerdotem refert ornatu", Piscator. {e} hylk "vasis suis", Vatablus, Montanus; "instrumentis"; Junius & Tremellius, De Dieu.
Isaiah 61:11
Ver. 11. For as the earth bringeth forth her bud,.... Of tender grass in the spring of the year, after a long and cold winter, being well manured:
and as the garden causeth the things that are sown in it to spring forth being enclosed, and better taken care of, and well watered, and dunged, and cultivated; seeds sown in such a rich soil spring up freely, strongly, and constantly:
so the Lord God will cause righteousness and praise to spring forth before all the nations; that is, the righteousness and salvation of his people through Christ, by which they shall be justified and saved; and on account of which they shall praise the Lord, and shall be to honour and praise themselves, being interested in those blessings in the sight of all the Christian nations around them. It respects the conversion of the Jews, and their justification and salvation, and the suddenness of it, and the large numbers of them converted, who should rise up at once like the buds of grass out of the earth; and denotes the flourishing condition in which they shall be, like a garden abounding with all manner of flowers and fruit; and suggests how full of joy, thankfulness, and praise to God they should be, and how honourable in the sight of men; and all this will be the Lord's doing, and owing to his efficacious grace. The Targum is,
"so the Lord God will reveal the righteousness and praise of Jerusalem before all the people.''
John Gill's Exposition of the Entire Bible.
Isaiah 62:1
INTRODUCTION TO ISAIAH 62
This chapter is a continuation of the prophecy of the glory of the church in the latter day. The prophet expresses his earnest desire for it, and his full assurance of it, Isa 62:1 which should lie in a new name, by which she should be called, and in her being a glorious crown and diadem in the hand of the Lord, Isa 62:3, in having her sons with her, and the Lord rejoicing over her, Isa 62:5, in having watchmen on her walls, and such as are the Lord's remembrancers in the midst of her,
Isa 62:6, in plenty of food, Isa 62:8, in the coming of the Saviour, and in the gathering of elect Gentiles both to him and her,
Isa 62:10.
Ver. 1. For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest,.... By Zion and Jerusalem, the church in Gospel times is meant, as it often is in this book, and elsewhere; see
Heb 12:22, for whose glory, prosperity, and safety, a concern is here expressed. Some take them to be the words of God himself, as the Targum and Kimchi; who seems to be silent and at rest, and even as it were asleep, when he does not arise and exert himself on the behalf of his people; but here he declares he would not be as one silent and at rest, nor let the kingdoms and nations of the world be at rest until the deliverer of his people was come, either Cyrus the type, or Christ the antitype: others take them to be the words of Israel in captivity, as Aben Ezra; though he afterwards observes they are the words of God, or of the church of God, soliciting her own restoration, prosperity, and glory: but they are the words of the prophet, expressing his great love and affection for the church, and his importunate desire of her happiness, intimating that he would never leave off praying for it till it was completed; not that he expected to live till the Messiah came, or to see the glory of the latter day, and of the church in it; but the sense is, that he would continue praying for it without ceasing as long as he lived, and he knew his prayers and his prophecies would live after he was dead; and that there would be persons raised up in the church that would succeed him in this work, till all the glorious things promised and prophesied of should be accomplished:
until the righteousness thereof go forth as brightness; meaning either till the church's innocence is made as clear as the brightness of the sun at noonday, and she is vindicated from the calumnies and reproaches cast upon her, and open vengeance is taken on her enemies by the Lord, from whom her righteousness is, and by whom her wrongs will be righted; or until the righteousness of Christ, which is by imputation her righteousness, is wrought out by him and revealed in the Gospel, and she appears to all to be clothed with it, as with the sun, Re 12:1, which will be the case when to her shall be given to be arrayed openly with that fine linen, clean and white, which is the righteousness of the saints, and will be the time of her open marriage to the Lamb,
Re 19:7,
and the salvation thereof as a lamp that burneth; which gives light, and is seen afar off; her open deliverance from all her enemies, Pagan, Papal, and Mahometan; and her salvation by Jesus Christ, which will be more clearly published in the Gospel ministry in the latter day, and more openly seen and enjoyed in the effects of it. The Vulgate Latin version of this and the preceding clause is,
"until her righteous one goes forth as brightness, and her Saviour as a lamp that burneth;''
meaning Christ the righteous, and the Saviour of his body the church, who in his first coming was as a burning and shining light, even like the sun, the light of the world; and whose spiritual coming will be in such a glorious manner, that he will destroy antichrist with the brightness of it, and is therefore very desirable, 2Th 2:8. The Targum of the whole is,
"till I work salvation for Zion, I will give no rest to the people; and till consolation comes to Jerusalem, I will not let the kingdoms rest, till her light is revealed as the morning, and her salvation as a lamp that burneth.''
Isaiah 62:2
Ver. 2. And the Gentiles shall see thy righteousness,.... The innocence of her case, and the justness of her cause, and the vengeance took on her enemies, all being so clear as before declared; as well as her justifying righteousness, which being published in the Gospel to the Gentiles, they shall see it, embrace it, and shall be justified by it, Ro 1:17 or "thy righteous One", as the Vulgate Latin version, Christ:
and all kings thy glory; or, "thy glorious One", as the same version; her Lord in whom she glories, and who is a glory to her, whom kings shall fall down before and worship, Ps 72:10 or the glorious state of the church, which shall draw the eyes of kings unto it, and who shall promote it by bringing their glory into it, Isa 60:1. Vitringa thinks all this refers to the times of Constantine, before which kings had not seen the glory of the church, nor had she seen kings subject to her; but now they began to see the glory of the kingdom of Christ: but it is better to interpret it of the latter day, when not only kings begin to see, not a few of them, but all in general shall see it:
and thou shall be called by a new name, which the mouth of the Lord shall name; either "Jehovah Shammah", "The Lord is there"; his presence being among his church and people at this time in a remarkable manner,
Eze 48:35 or Jehovah our righteousness; this being most clearly revealed, as before observed, Jer 33:16 or Christ, to whom she is so closely united, and so nearly allied, as to have his name on her,
1Co 12:12 or the church, and church of God, and of Christ, names only to be met with in the New Testament, and under the Gospel dispensation; or the name of Christians from Christ, Ac 11:26, or, as is more commonly received, the name of the sons of God, which the church of converted Jews shall have in the latter day, when the name of "Loammi" is taken off from them, Ho 1:10, and to this passage there may be an allusion in Re 2:17. This name is a new name; a renewed one, at the time of regeneration and faith, which was anciently provided in predestination, and bestowed in the covenant of grace; a renowned one, better than that of sons and daughters of the greatest potentates, and attended with various privileges; a wonderful name, an instance of marvellous grace in God, who stood in no need of adopted ones, and to them so unworthy of it; and which is ever new, and will always continue; this blessing of grace is of God, and not of men, and is to be ascribed to the grace of God, Father, Son and Spirit. Kimchi makes this new name to be "Hephzibah", Isa 62:4, not amiss.
Isaiah 62:3
Ver. 3. Thou shalt also be a crown of glory in the hand of the Lord,.... The church and her members are glorious in themselves, through the righteousness of Christ put upon them; through the grace of Christ wrought in them; and through the honour they are raised unto, being made kings and priests unto God, all which will be more manifest in the latter day: and they are a glory to the Lord; there is a glory arises to him from their election, redemption, sanctification, and glorification, and from the ascriptions of glory made unto him; and they are regarded by him as a crown is by a prince; as a crown of massy gold, stuck with jewels, is rich and valuable, so are they in the eyes of Christ; they are dear and precious to him; high in his esteem; which he will not suffer to be trampled upon, or to be taken away from him, no more than a prince will suffer his crown to be so used or lost: and these are "in" his "hand" as such, which he holds in his hand, and looks at with pleasure and delight, and which he preserves and keeps safe and secure: or, "by the hand of the Lord" {f}; and then the sense is, that the church and its members should become so glorious, through his hand communicating grace and glory to them, through the operations of his hand, and the wonderful effects of his power on them:
and a royal diadem in the hand of thy God; the same thing expressed in different words, for the further confirmation and illustration of it.
{f} hwhy dyb "per manum Jovae", Gataker.
Isaiah 62:4
Ver. 4. Thou shall no more be termed Forsaken,.... That is, of the Lord her God, as she had seemed to be to others, and thought to be so by herself, Isa 49:14, not having so much of his gracious presence as is desirable; sensible communion with him being withheld; the word and ordinances not owned and blessed, or very little; and few souls converted; and the interest of Christ, labouring under many difficulties and discouragements, under the reproaches and persecutions of men, and so looked as if forsaken of God; but in the latter day all these complaints shall be removed; and the presence of God will be very manifest in his churches, and among his people; and they will appear to be his care and charge; see Isa 60:15:
neither shall thy land any more be termed Desolate; as the Gentile world was before the preaching of the Gospel in it; and as the land of Israel now is, and the Jewish people are, having rejected the Messiah, and continuing in impenitence and unbelief; and as the church of Christ is, when the word and ordinances are neglected, or little success attends them; but now more shall be the children of the desolate than of the married wife; many souls shall be born again in Zion, and many sons and daughters brought there, and brought up there, and therefore shall not be called desolate, Isa 49:19:
but thou shalt be called Hephzibah, and thy land Beulah; the former of these was the name of Hezekiah's mother, 2Ki 21:1 and a fit name for the church of Christ, who is pleasant to him for delights, So 7:6 and the latter well agrees with her being married to Christ. The meaning of these names is explained in the next clause; or the reason of their being given:
for the Lord delighteth in thee, and thy land is married; the former explains "Hephzibah", which signifies "my delight is in her"; Christ delighted in his church from everlasting, as they were the objects of his own and his Father's love; as chosen in him, and given to him as his spouse and bride, Pr 8:31 and he delights in them in time, as clothed with his righteousness, washed in his blood, and adorned with the graces of his Spirit; he delights in their company, to hear their voice, and see their countenance; they are the excellent in the earth, in whom is all his delight, Ps 16:2, and he will delight in them hereafter, in the spiritual reign, when he will glorify and beautify them, and make them an eternal excellency, Isa 60:7, and in the personal reign, when they shall be as a bride adorned for her husband, and his tabernacle shall be among them, and he will reign with them, and they with him; during which time he will be presenting them to himself, and delighting in them, as a glorious church, without spot or wrinkle, or any such thing, Re 21:2 and in heaven to all eternity. The latter clause explains "Beulah", which signifies "married", as the church secretly was to Christ from all eternity; in the latter day the espousals of her to him will be more open and manifest; then the marriage of the Lamb will be come, and it will more clearly appear that she is in such a state, by the numerous converts in her, or sons and daughters that will be born in her to Christ, both of Jews and Gentiles, Re 19:7.
Isaiah 62:5
Ver. 5. For as a young man marrieth a virgin, so shall thy sons marry thee,.... As a young man, having married a virgin, possesses and enjoys her, and lives and dwells with her in great harmony and love, having a delight and complacency in her, there being a suitableness in her person and age; so those that are born in Zion, and brought up there, have communion with the church, and enjoy the ordinances of it; dwell and continue with her, and delight in her fellowship, ways, and worship; and have their hearts knit in love to her, professing the same faith, joining in the same worship, and walking with her in all the commandments and ordinances of the Lord. So the Septuagint and Vulgate Latin versions render it {g}, "as a young man dwells with a virgin, so thy sons shall dwell in thee"; as does the Targum in like manner; and so Jarchi interprets it; for it seems exceeding disagreeable for sons to marry their mother; nor can there be an allusion to such an incestuous practice; rather it should be rendered, "as a young man hath a virgin, thy sons shall have thee" {h}; have union to and communion with the church, and share in all the pleasures, privileges, and immunities of it:
and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee; Christ is the Lord God of his church and people; Immanuel, God with us; and he stands in the relation of a bridegroom to them, and they in the relation of a bride to him; and as such he rejoices over them with exceeding great joy, and that to do them good; so he rejoiced over them from all eternity, when first betrothed to him; and so he does in time, in redemption: this was the joy set before him, which animated him to bear the cross, and despise the shame of it; namely, that those would be redeemed, and saved by him, and brought to glory; he rejoices at the conversion of them, and will present them to himself with joy in the spiritual and personal reign, and to his Father at the last day; and particularly, what is meant here, there will be such a profusion of blessings on the church in the latter day, as will abundantly show the joy of Christ in his people.
{g} kai wv bunoikwn neaniskov paryenw, outw katoikhsousin oi uioi bou, Sept.; "habitabit enim juvenis cum virgine, et habitabunt in te filii tui", V. L. {h} "Nam ut habet juvenis virginem, habebunt te filii tui", Cocceius.
Isaiah 62:6
Ver. 6. I have set watchmen upon thy walls, O Jerusalem,.... Not angels, as Jarchi; nor kings, as Kimchi; nor princes and civil magistrates, as others; nor the mourners in Zion, as Aben Ezra; but ministers of the Gospel; as the prophets of the Old Testament are called watch men, Isa 21:11, so ministers of the New,
Isa 52:8 who are to watch in all things over themselves, and for the souls of men; for their good, and to guard them against that which is evil, pernicious, and dangerous, both in principle and practice, 2Ti 4:5. The allusion is to watchmen on the walls of cities, whose business is to keep their place and stand, and not move from it; to look out diligently, and descry an enemy, or any approaching danger, and give notice of it; and to defend the outworks of the city, and repel the enemy; all which requires courage, constancy, vigilance, and sobriety. The church is a city, and a walled one; God himself is a wall about her; salvation by Christ is as walls and bulwarks to her; and ministers of the Gospel are set for the defence of her: this is an ordinance and appointment of God; these watchmen are not of men's setting, nor do they take this office to themselves; but are placed in it by the Lord, who makes them able ministers, qualifies them for watchmen, and enables them to perform their work; and which is an instance of the love of God to his church, and of his care of it:
which shall never hold their peace day nor night; as the living creatures in Re 4:8, which are an emblem of Gospel ministers; who are always to be employed, and to be continually praying or preaching; the two principal branches of their ministry, Ac 6:4, they are not to be silent, but either praying in private or in public for direction and assistance in their meditations; for supply of the gifts and graces of the Spirit in their ministration, and for success in their work; and that all blessings of grace might descend on those to whom they minister: or else preaching the Gospel; being constant in season, and out of season; frequently inculcating the doctrines of Christ; constantly affirming these things; ever informing, instructing, and exhorting the people. It was Austin's wish that death might find him either praying or preaching:
ye that make mention of the Lord, keep not silence; some take this to be an address to the same persons; and they may be described as such that make mention of the Lord in their ministrations; of the grace and love of God the Father; of the person, office, and grace of Christ; and of the operations of the Spirit: or, "as the remembrancers of the Lord" {i}, as it may be rendered; that put men in mind of the Lord; of what he has done for them, and is unto them; of the doctrines of the Gospel respecting him, and of their duty to him, and to one another, and to all men; and who put the Lord in mind of his promises to his people, and prophecies concerning them, to fulfil them: but I rather think another set of men are meant, even members of churches, as distinct from ministers; who make mention of the Lord to one another, in private conference with each other; of his gracious dealings with them, and favours bestowed upon them; and who make mention of him in their prayers to him, and praises of him; and who should not keep silence, but pray without ceasing, even always, and not faint, Lu 18:1.
{i} hwhy ta Myrykzmh "qui Deo estis a memoriis", Gataker; "qui facitis ut alii reminiscantur Domini", Forerius.
Isaiah 62:7
Ver. 7. And give him no rest,.... Not let him alone, as he desired that Moses would, but wrestle with him as Jacob did, and not let him go without the blessing; be importunate with him, as the widow with the unjust judge; and be incessant in prayer:
until he establish; his church; which, though founded by him, and built upon the sure foundation of his laying, upon a rock, against which the gates of hell cannot prevail; yet, as to its outward state, is sometimes fluctuating and unstable; it is not always in the same place, nor in the same circumstances; but in the latter day it will be established on the top of the mountains, and will be a tabernacle that shall not be taken down; which is the Lord's work to do, and which he has promised; and therefore may be prayed for in faith, nor should saints cease praying till it is done, Isa 2:2:
and till he make Jerusalem a praise in the earth; matter of praise; till the church and its members become famous in the world, and shall be praised by men, and God shall be praised for their sakes; for the purity of Gospel doctrines and ordinances; for unity in worship; for cordial love and affection to each other; for holiness of life and conversation; for number, and for figure, converts numerous, and many of these great personages; when what is now to its discredit and dispraise will be removed; all false doctrine, or mixtures of it the many sects and parties which go by the Christian name; the sad divisions and animosities among them; the impure lives of many professors; the small number of real Christians; their meanness and poverty.
Isaiah 62:8
Ver. 8. The Lord hath sworn by his right hand, and by the arm of his strength,.... By Christ, say some, who is the arm of the Lord, the power of God, by whom he made the world, and upholds all things; but though he sometimes is said to swear unto him, and concerning him, yet is never said to swear by him; rather the attribute of omnipotence is here designed; as God is sometimes said to swear by his holiness, so here by his almighty power; the consideration of which itself is a great encouragement to faith, to believe the fulfilment of promises, because God is able; but his swearing by it is a further confirmation of it; it is as if he had said, let me not be thought to be the omnipotent God I am, if I do not do so and so; or as sure as I have such a right hand, and arm of strength, what follows shall certainly be accomplished:
surely I will no more give thy corn to be meat for thine enemies; and the sons of the strangers shall not drink thy wine, for the which thou hast laboured: this was threatened to the people of Israel, in case of sinning against God, and revolting from him; and was accomplished in the times of their captivity in Babylon, De 28:33 but here it is promised, and the strongest assurance given, it should be so no more; which cannot respect the deliverance of the Jews from the Babylonish captivity; for it is certain that after that their enemies did eat their corn, and drink their wine; the Romans came and took away their city and nation, as they feared, and all their good things; wherefore this must refer to future times, to times yet to come, when this people, being converted, shall be restored to their own land, and enjoy great plenty of good things, and never more be disturbed by their enemies: though all this may be understood in a spiritual sense of the "corn" and "wine" of the Gospel, and the ministration of it; which was first provided for them, and they were invited to partake of it; and in preparing which the apostles and first ministers of the word, being Jews, "laboured"; but they rejecting it, it was carried to the Gentiles, who had been their "enemies", and were "aliens" from the commonwealth of Israel, which they gladly received and fed upon; but now it is promised, that the Gospel, being again brought unto them, should no more be taken from them, but ever continue with them; even all the means of grace, and ordinances of the Gospel, for the comfort and refreshment of their souls.
Isaiah 62:9
Ver. 9. But they that have gathered it shall eat it, and praise the Lord,.... That is, the corn; they who have manured the land, sowed seed in it, reaped it when ripe, gathered it in its season; these shall eat the fruit of their labours, and praise the Lord for it, acknowledge his bounty and goodness to them; for notwithstanding all the diligence, industry, and labour of men, it is through the blessing of the Lord, and owing to his favour, that they have bread, and a sufficiency of it, to eat; which when they have, they should be thankful for it, De 8:10
and they that have brought it together shall drink it in the courts of my holiness: that is, the wine they shall drink; having planted vineyards, and gathered the grapes when ripe, and brought them to the winepress, and there made wine of them; they shall drink it at a proper time and place: the allusion is to the priests and Levites eating and drinking holy things, within the compass and bounds of the temple; and may signify the converted Jews, partaking of the Gospel and Gospel ordinances in the house of God, as well as the Gentiles, being all now made priests unto God. The Arabic version interprets it of persons "gathered", that should eat and drink. The Targum is express, they that gather the corn in, and they that press the wine.
Isaiah 62:10
Ver. 10. Go through, go through the gates,.... Open them, and keep them open for persons to enter in; meaning not the gates of Jerusalem, which those in it should open for the reception of the Jews returning from Babylon, though there may be an allusion to it; but the gates of the church in the latter day, which shall stand open night and day, that converts, who shall flock unto it, may enter in thereat, whether Jews or Gentiles; see Isa 26:1:
prepare you the way of the people; cast up, cast up the highway; for the people of the Jews, or the Gentiles, by the destruction of the eastern and western antichrist, and by the preaching of the Gospel; by which means way will be made for the kings of the east, and for the eastern kingdoms being converted, and becoming the kingdoms of our Lord, and his Christ; see Re 16:12:
gather out the stones; all things that offend, that are a stumblingblock to Jews, Pagans, and Mahometans, and hinder them embracing the Christian religion; as errors, heresies, schisms, false doctrines, false worship, idolatry, and superstition. Jarchi thinks there is a respect to the corruption of nature; and so the Targum interprets it, the thought of the evil imagination, which is as a stone: or, "pitch" or "strow it with stones" {k}; that is, the highway; pave it with them, because of the clay, that so it may be a good way for passengers:
lift up a standard for the people; that they may know where to come or go; this is to be understood of the preaching of the Gospel, and of lifting up Christ as a standard or ensign in it, to whom the people might be directed, invited, and encouraged to come; see Isa 11:10. The Targum is,
"the prophet said, pass by, and return through the gates; turn the heart of the people to the right way; publish good things and comforts to the righteous, who remove the thought of the evil imagination, which was as a stone of stumbling; lift up a sign to the people.''
{k} Nbam wlqo "sternite [eam] lapidibus", Vatablus, Forerius, Gataker. So many Jewish writers, R. Jonah, R. Joseph Kimchi, and Ben Melech; but is disliked by Gussetius, Ebr. Comment. p. 569.
Isaiah 62:11
Ver. 11. Behold, the Lord hath proclaimed unto the end of the world,.... This is not to be interpreted of the proclamation by Cyrus, giving liberty to the people of the Jews to return to their own land, for that did not reach to the end of the world; but of the proclamation of the Gospel, which, as when first published, the sound of it went into all the earth, and the words of it to the ends of the world, Ro 10:18. So it will be in the latter day, when it shall be preached to all nations, from one end of the world to the other, Re 14:6:
Say ye to the daughter of Zion, behold, thy salvation cometh; or "thy Saviour" {l}, or "thy Redeemer", as the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions; and which is to be understood not of his first coming, or of his incarnation, though that is sometimes foretold in much such language, Zec 9:9 and the same things are said of him with respect to that, as follows: "behold, his reward is with him, and his work before him"; See Gill on "Isa 40:10", but of his spiritual coming, of which notice is given to the church, the congregation of Zion, as the Targum renders it: who will come in a spiritual manner, and do a great work in the world; destroy antichrist; convert Jews and Gentiles; take to himself his great power and reign; and give a reward to his servants the prophets, his saints, and them that fear his name, 2Th 2:8. The Targum is,
"behold, a reward to them that do his word is with him, and all their works are manifest before him.''
The word behold is three times used in this verse, to raise attention to what is said, and as pointing out something wonderful, and to express the certainty of it.
{l} Kevy "tuus Salvator", V. L. Munster, Tigurine version.
Isaiah 62:12
Ver. 12. And they shall call them the holy people,.... For whom the way is prepared, to whom the standard is lifted up, and the proclamation made, and who upon it are gathered in to Christ the Saviour, and to the church: these shall be called, by men that know them, have a spirit of discerning, and are capable of judging, "the holy people"; a people separated and set apart for God, for his service and glory; chosen to be a special people, above all the people of the earth; chosen through sanctification of the Spirit, and to holiness here and hereafter, and so sanctified by God the Father, as in Jude 1:1, and in consequence of it are made holy by the Spirit of God, in the effectual calling; they are not holy by nature, nor by their own power, but by the grace of God, who calls them with a holy calling, and to holiness, and implants principles of grace and holiness in them, so that they are truly and really so. This character respects the church and its members in the latter day, when everyone that remains in Jerusalem, and every pot and vessel there, shall be holiness to the Lord; yea, that shall be upon the bells of the horses, Isa 4:3:
the redeemed of the Lord; which character includes the blessing of redemption, from whence the denomination is, which is a blessing of a spiritual nature; the redemption of the soul from sin, Satan, the law, its curse, and condemnation, and from all enemies; a blessing early in the heart of God; contrived by his infinite wisdom; secured in the covenant of grace; wrought out by Christ; is a plenteous one, containing various blessings of grace in it, and, in its effects and consequences, of an eternal duration: this character is also expressive of Christ, as the author of the above blessing: these are not redeemed by themselves, nor by their friends, nor by men, nor by angels, but by the Lord; who, as man, is the near kinsman of his people, and has the right to redeem; as God, he is mighty and able to redeem them; and who by his precious blood has obtained redemption for them; so that he has a property in them, which is asserted in this character; they are not their own, nor any other's but his, a peculiar people, redeemed from among men, the special favourites of heaven; and who, in consequence of it, are called, and kept, and saved with an everlasting salvation:
and thou shalt be called, Sought out; thou, daughter of Zion; or the church of God, consisting of elect, redeemed, and called ones; such as are sought out of the ruins of the fall, among the men of the world, and dust of the earth; found in a very miserable condition, usually by means of the Gospel, and by Christ, who knows them well, where are, and what the time of finding them, and can by name, and does; all which is the fruit and effect of his love unto them; though this character may chiefly respect the notice that will be taken of the church in the latter day; whereas she has been Zion, whom no man seeks after,
Jer 30:17, now she shall be sought and flocked unto by all nations, and by great personages, even by the kings and princes of the earth, Isa 2:2.
A city not forsaken; the city of the living God, of which saints are fellow citizens, consisting of many persons, in good and flourishing circumstances, and which shall not be forsaken of men, as it has been,
Isa 60:15, but shall be filled with converts, both Jews and Gentiles; nor forsaken of God, but shall enjoy his gracious presence, and sensible communion with him in his ordinances; nor shall any of its true members be forsaken, or the work of grace in them; they shall none of them perish, but have everlasting life; so that here is a cluster of glorious doctrines, in their order and connection one with another: election in the first character; redemption in the second; effectual calling in the third; and final perseverance in the last.