Isaiah 60:1-22
Is 60:1–22. ISRAEL’S GLORY AFTER HER AFFLICTION.
Our chapter begins with an ode of congratulation to Zion on her restoration at the Lord’s second coming to her true calling as the people of God from which the Gospel is to be diffused to the whole Gentile world; the first promulgation of the Gospel among the Gentiles, beginning at Jerusalem—was in the First Century. “Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem” (Lu 24:46-47).
Ortlund appl.: our Isaiah passage takes us out of the disease of injustice, broken promises, fanatical terrorists, dysfunctional schools—out of an upside down world where morally, up is down and down is up—out of a world of solicitations to immorality, materialism, and treachery. In that world it is easy to lose hope. But God has committed Himself to the future of the world. He has ordained that there shall be sweeping spiritual revival in an uncontainable demonstration of His power. How we need this message today for we live in a culture that labels your Christianity as merely a private preference (and not ultimate reality).
Christ is God’s light, when He comes in glory He will illuminate this darkened world (Ps 22:27; Is 2:2-3; Dan 7:13-14; Phil 2:8-11; Rev 7:9-10). This subject of restoration is not a tangent; it is tied to the resurrection promises, and Christ’s own resurrection guarantees this restored world that is coming. Believers live now with the personal possession of the future: “So then let no one boast in men. For all things belong to you, whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, and you belong to Christ; and Christ belongs to God” (1 Cor 3:21-22).
God has decreed that this restoration is the future of the world. The message of Isaiah chapter 60 is meant to strengthen your confidence in the promises of God. The final day is coming when God will settle every score with perfect justice—there will be no hiding place then for the wicked. The present evil age of darkness is not a measure of what the future will be. The glory of the Lord will sweep away all opposition, and, will dissolve hostility into reverence.
I. The glory of the Lord arises upon Zion (vv. 1-3).
vv. 1-3 – Zion becomes the light of the nations, her light is the light her Lord gives her. Salvation is light, the manifestation of the Lord’s glory—His glory penetrates the darkness of evil, injustice, ignorance, and sin.
Isaiah 60 is about the transformation in Zion after the appearance of the Redeemer. First (vv. 1-2), Isaiah represented Zion arising to her greet the light of a new day. The glory of Yahweh would shatter the moral and spiritual darkness which enveloped the entire world. In that day the faithful would be a mirror of God’s glory to the nations. ‘Glory of the Lord’—not merely the Shekinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person. ‘Is risen’—as the sun (Mal 4:2; Lu 1:78).
Second (vv. 3-4a), Isaiah predicted that nations would be attracted to the brightness of the New Zion. At the sight of her returning children, Zion would beam with joy. Some would be tenderly carried by Gentiles.
Ortlund: when Isaiah speaks of Zion, it is not merely a physical city, it is a metaphor for the redeemed, for the people of God. Listen to the language in the book of Hebrews describing the Kingdom: “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant (Heb 12:22-24a). (EX. note NYC, Ellul, The Meaning of the City).
Isaiah chapter 59 had described a world suffocating under the thick darkness of evil and unbelief—but now in Isaiah 60, the promise is that God will arise and the light of His glory will be seen. His glory is revealed in Christ alone (not in some ecumenical pluralism), and the revelation of Christ’s glory will re-unite the human race.
Concerning His glory, the true substance and object of our faith is God’s communication of Himself. This communication is the design and goal of redemptive history—the truth of which raises hearts. God’s design from all eternity shall be realized in eternity—the full of communication of Himself to the creature.ⁱ
God’s design is to communicate Himself though a Mediator. Real faith is busy, regularly digging, and mining the great things of God. Faith receives the testimony of the Spirit regarding the deep things of God—His eternal counsels. The soul of the believer ventures upon this, building itself up in solid hope.”ⁱⁱ
II. The wealth of the nations will come to glorified Zion (vv. 4-9).
vv. 4-9 – Tremendous emotion will seize Zion as she sees the heathen coming to her in faith. The wealth of the nations will be brought to her for the glory of God.
Ortlund: the church will lead the culture of the world. The good news of the gospel will go out from the church and echo to the nations. The state of every nation and empire will henceforth, after Christ is seated upon the throne in Jerusalem, be determined by its subjection to the church of God (‘serve or perish’, Is 66:12, ‘Rod of iron rule’—Rev 2:26-27). Everything great in the world will be made to serve the holy One and His church. And, the world will not come empty-handed.ⁱⁱⁱ
Third vv. 5b-9, Isaiah described Zion’s wealth. The influx of Gentiles would bring great wealth to Zion. From the east (Midian, Ephah), from the south (Sheba) and from the desert (Kedar, Nebaioth) would come the resources to maintain the Temple and provide adequate sacrifices. On the Mediterranean Sea the prophet could see the sails of “ships of Tarshish” far to the west. Those ships held more converts and additional wealth. All these people have come to know the Lord and therefore would come to Zion singing his praises (60:5b–9).
V. 4. ‘Lift up your eyes’—Jerusalem is addressed as a female with eyes cast down from grief. ‘They come to you’—The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings. V. 5. ‘Abundance of the sea’—the wealth of the lands beyond the sea, as in Solomon’s time. V. 6. ‘Camels’—laden with merchandise; the camel is “the ship of the desert.” ‘Cover thee’—so many of them. V. 7. ‘My glorious house’—the temple (Ezek 41:1– 26). “I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory,’ says the LORD of hosts. ‘The silver is Mine and the gold is Mine,’ declares the LORD of hosts. ‘The latter glory of this house will be greater than the former,’ says the LORD of hosts, ‘and in this place I will give peace,’ declares the LORD of hosts” (Hag 2:7-9).
V. 8. The prophet, seeing in vision new hosts approaching quickly like a cloud of doves, asks who they are. V. 9. ‘Tarshish first’—These ships are vessels that trade to the most distant regions; they will be among the foremost to bring back the scattered Israelites. “Then they shall bring all your brethren from all the nations as a grain offering to the LORD, on horses, in chariots, in litters, on mules and on camels, to My holy mountain Jerusalem,” says the LORD, “just as the sons of Israel bring their grain offering in a clean vessel to the house of the LORD” (Is 66:20). ‘Their silver and gold’—The nations among whom the Jews have been scattered shall help them with their money in returning (Is 60:5–7, 11, 16), as was the case at the return from Babylon. As in Cyrus’ decree: “Every survivor, at whatever place he may live, let the men of that place support him with silver and gold, with goods and cattle, together with a freewill offering for the house of God which is in Jerusalem” (Ezr 1:4). Unto the name of the Lord, the Holy One, because He has glorified you. “Behold, you will call a nation you do not know, and a nation which knows you not will run to you, because of the LORD your God, even the Holy One of Israel; for He has glorified you” (Is 55:5).
III. The nations will beautify Zion and serve her (vv. 10-14).
vv. 10-14 – Figuratively of Zion’s walls, but actually the building up of God’s Kingdom through the inclusion of the Gentiles. ‘Strangers’ or foreigners who are building willingly are the converted Gentiles. The gates will be perpetually open to bring in the strength of the Gentiles. Former despisers now bow at the soles of their feet in complete devotion and supplication. Remarkable; Israel’s former enemies will submit, help, and serve the Lord. And that includes her enemies since the time early church. That means the surviving populations of former Islamic nations will be Christ-followers. The grace of God can change persons from hostile to embracing the truth.
Fourth, Zion’s construction came before the prophet’s eye. Foreigners dismantled the walls of physical Jerusalem; foreigners would join in building the walls of the spiritual Zion. The gates of Zion, however, would never close so that there could be a continual flow of people into the place. Kings would willingly join that procession, for they will understand that nations that reject the King of Kings perish (v. 12). Beautiful construction materials would be brought for the purpose of glorifying God’s sanctuary. Descendants of those who had treated God’s people so cruelly would humbly bow and submit themselves to Zion and her King. They would recognize this to be uniquely the city of the Holy One of Israel (60:10–14).
Ortlund: in this coming Kingdom age, Christ is able to do far beyond what you could even imagine, ask, or think (Eph 3:20). (C. S. Lewis Screwtape quote, Ortlund).
V. 10. ‘kings minister unto thee’—“Kings will be your guardians, and their princesses your nurses. They will bow down to you with their faces to the earth and lick the dust of your feet; and you will know that I am the LORD; those who hopefully wait for Me will not be put to shame” (Is 49:23). ‘In my wrath I struck thee’—(Is 54:7-8; 57:17). V. 11. (Rev 21:25). The gates are ever open to receive new offerings and converts (‘the Lord had opened a door of faith to the Gentiles’ (Ac 14:27). In time of peace the gates of a city are open: so, under the Prince of peace, there shall be no need of barring gates against invaders. V. 12. ‘For’—the reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel. “And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the LORD of hosts, there will be no rain on them” (Zech 14:17).
V. 13. ‘glory’—that is, the trees which adorned Lebanon will be devoted to the God of Israel. ‘Fir … pine’—rather, “the cypress, cedar.” ‘Place of my sanctuary’, ‘Place of my feet’ (Jerusalem)—no longer the ark: “It shall be in those days when you are multiplied and increased in the land,” declares the LORD, “they will no longer say, ‘The ark of the covenant of the LORD.’ And it will not come to mind, nor will they remember it, nor will they miss it, nor will it be made again. ‘At that time they will call Jerusalem ‘The Throne of the LORD,’ and all the nations will be gathered to it, to Jerusalem, for the name of the LORD; nor will they walk anymore after the stubbornness of their evil heart’(Jer 3:16-17), “the footstool” of Jehovah (‘worship at His footstool’, Ps 99:5; 132:7; 1 Ch 28:2); but “the place of His throne, the place of the soles of His feet, where He will dwell in the midst of the children of Israel forever,” in the new temple (Ez 43:7). V. 14. The Zion of the Holy One—The royal court of the Holy One. “Zion, the sanctuary (holy place) of Israel.”
IV. The glory of the Lord in Zion as her Mediatorial King (vv. 15-22).
vv. 15-22 – No longer forsaken, no longer human rulers needed. Government is administrated by Messiah; by His righteous rule. Violence is unknown. The chapter ends with a further statement of the increase of the Kingdom/Church.
Fifth, Isaiah focused on Zion’s prosperity. Formerly Zion had been forsaken, but that would change. For many generations to come Zion would be a source of joy and pride. Like a nursing child, Zion would gain sustenance from nations and their kings. Far better building materials would be used in the construction making it both precious and indestructible. Everything about spiritual Zion would be better than her physical namesake. The city would be without the criminal element. Peace, righteousness, salvation, and praise would be the identifying marks of that holy place (60:15–18).
Finally, Isaiah predicted Zion’s crowning glories. In that new day sun and moon would no longer function as they once did, for God would dwell in the midst of his people. Vv. 19-20. He would be their light (cf. Rev 21:23; 22:5). Light symbolizes the presence of God, salvation, and joy. Zion would experience continuous light. Those who inhabit that city would be righteous. They would inherit the eternal Promised Land of which ancient Canaan was but a type. Wholesome growth in numbers is promised. Unimportant individuals would grow into clans and mighty nations (60:19–22).ⁱᵛ
Ortlund: God stakes His reputation on the sureness of this promise.
V. 17. All rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, “peace” and “righteousness” itself in their administration. V. 18. (Is 2:4). Not only shall thy walls keep thee safe from foes, but “Salvation” shall serve as thy walls, converting thy foes into friends, and so ensuring perfect safety. The sun and moon, the brightest objects by day and night, shall be eclipsed by the surpassing glory of God manifesting Himself to thee. “The light of the moon will be as the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day the LORD binds up the fracture of His people and heals the bruise He has inflicted” (Is 30:26) (Zech 2:5; Rev 21:23; 22:5).
V. 20. ‘Mourning … ended’—(Is 25:8) (Rev 21:4). V. 21. ‘all your people will be righteous’ (holy). “It will come about that he who is left in Zion and remains in Jerusalem will be called holy—everyone who is recorded for life in Jerusalem” (Is 4:3) (Rev 21:27). ‘Inherit/possess the land’—“For you will spread abroad to the right and to the left. And your descendants will possess nations and will resettle the desolate cities” (Is 54:3) (Is 65:9). ‘Branch of my planting’, ‘Work of my hands’—the converted Israelites. “But when he sees his children, the work of My hands, in his midst, they will sanctify My name; indeed, they will sanctify the Holy One of Jacob and will stand in awe of the God of Israel” (Is 29:23). ‘That I may be glorified’—the final end of all God’s gracious dealings. “He said to Me, “You are My Servant, Israel, in Whom I will show My glory” (Is 49:3).
V. 22. ‘little one’—Even one, and that the smallest in number and rank, shall be multiplied a thousand-fold in both respects. His time—not our time; we might wish to hasten it, but it will come in due time, as in the case of Jesus’ first coming (Ga 4:4); so in that of the restoration of Israel and the conversion of the world (Is 66:8). “For the vision is yet for the appointed time; it hastens toward the goal and it will not fail. Though it tarries, wait for it; for it will certainly come, it will not delay” (Hab 2:3).ᵛ
Conclusion: with today’s headlines filled with incessant trouble and turmoil, it is indeed challenging to be able to envision a world in which little Israel shall be chief among the nations, and universal peace shall reign, and the industries of the world will be manufacturing farming equipment instead of fighter jets.
Just as Scripture describes the gospel, the Kingdom, the plan of the ages, the Person of Christ—all as mysteries. The mystery that the Christ should at His first coming arrive as humble suffering servant, and at His second coming, as King of the cosmos, to restore Israel and bring in Gentile nations to serve her. There is mystery associated with the coming Kingdom of God—that redeemed Jew and Gentile shall make up the Zion of God, and that a restored Israel shall rule the nations.
Today the church tends to neglect the message of the Kingdom. And, as a consequence, many professed Christians see Jesus as Savior in our particular religious sect, but do not dwell upon Him as King of the entire cosmos. In addition, when the Kingdom is neglected in our thoughts and affections, our hope will be weaker because we are not focused upon the victory He has won in terms of both its global and cosmic dimensions. Also, without a focus upon the Kingdom, we tend to truncate the gospel, having a vague concept of fulfillment in the restoration of the world.
Kingdom hope produces a number of positive effects in the believer’s life. The faith view of beholding the glorified Christ deepens our hope of glory. Scripture promises that this kind of biblical mediation transforms us into Christ’s image (2 Cor 3:18). When the saint navigates by spiritual sight born of faith, the glorious things of God are seen as his possession. That spiritual vision puts the steel in our backbone necessary to resist temptation. Thus, when we see by faith, Christ, glorified in our nature, ruling His Kingdom—the beauty of His holiness begets the imitation of Christ in us. Kingdom hope produces the motivation for purity (1 Jn 3:2-3). What about a faith diagnostic this morning of your ‘Kingdom consciousness’?
“For He did not subject to angels the world to come, concerning which we are speaking. But one has testified somewhere, saying, ‘WHAT IS MAN, THAT YOU REMEMBER HIM? OR THE SON OF MAN, THAT YOU ARE CONCERNED ABOUT HIM? ‘YOU HAVE MADE HIM FOR A LITTLE WHILE LOWER THAN THE ANGELS; YOU HAVE CROWNED HIM WITH GLORY AND HONOR, AND HAVE APPOINTED HIM OVER THE WORKS OF YOUR HANDS; YOU HAVE PUT ALL THINGS IN SUBJECTION UNDER HIS FEET.’ For in subjecting all things to him, He left nothing that is not subject to him. But now we do not yet see all things subjected to him. But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone” (Heb 2:5-9).
What is the strong evidence that you have salvation and are a trophy of God’s grace? That God has opened your eyes to see the glory of the mystery of the gospel and your heart is taken and overcome by it, this is evidence that you’ve received mercy, for this truth is hidden from those who hope to be saved in some religious formal way. If you’ve seen the mystery of the gospel then your heart has been raised up with admiration and the glory of the world has now been darkened to you. Those who know the Lord will constantly bless God that the great mystery of the gospel has been revealed to them (Isaiah 49:8; 2 Corinthians 6:1-2).ᵛⁱ
Has the mystery of the gospel been opened to you? That God is giving Himself, letting Himself out to His people through Christ? Has God taught you that the infinite distance between you and God is fully made up by the Mediator? Luther said “God looked upon, outside of Christ, is most dreadful and terrible (Rev 6:12-17). We must know Him only as a God who can be reconciled to us through his Son.”ᵛⁱⁱ
Endnotes:
i Jeremiah Burroughs, The Saints Treasury, pp. 92-93
ii Ibid, pp. 94-95
iii Keil and Delitzsch, pp. 424-427
iv Smith, J. E. (1992). The Major Prophets (Is 60:1–22). Joplin, MO: College Press
v Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible
(Vol. 1, pp. 498–499). Oak Harbor, WA: Logos Research Systems, Inc.
vi Burroughs, pp. 77-78
vii Ibid, pp. 79-83