Exegetical and Hermeneutical Commentary of Isaiah 60:7
All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.
7. Kedar (see on ch. Isa 21:16) Nebajoth ] Cf. Gen 25:13 &c. The identification of the latter tribe with the Nabatans of the classical writers is disputed by some eminent authorities, but it is at least a significant circumstance that “Nabataei et Cedrei” are bracketed together by Pliny, as Nabaitai and Kidrai are associated in Assyrian inscriptions (Schrader, Cuneiform Inscriptions, on Gen 25:13 f.). The Nabatans were as powerful in the last three centuries b.c. as the Midianites appear to have been in the days of Moses and the Judges (see on ch. 34 Introd. Note).
shall minister unto thee ] serve thee for sacrificial victims. The verb has a liturgical sense (see ch. Isa 56:6) and the somewhat peculiar expression is explained by the following clause.
I will glorify &c. ] my beautiful house I will beautify ( Isa 60:13). It is difficult to say whether these words imply that the Temple was already in existence.
Fuente: The Cambridge Bible for Schools and Colleges
All the flocks of Kedar – On the word Kedar, see the notes at Isa 21:16. The Kedarenians were a wandering tribe that frequently changed their residence, though it is probable they usually dwelt in the south part of Arabia Deserta, or the north of Arabia Petraea. They are mentioned as dwelling in beautiful tents Son 1:5 : I am black, but comely as the tents of Kedar, see Psa 120:5; compare Isa 21:16-17; Isa 42:11. The language here also means that that which constituted their principal wealth would come and enrich Jerusalem, or the church of God.
The rams of Nebaioth – Nebaioth was also a son of Ishmael Gen 25:13; 1Ch 1:29, and was the father of the Nabatheans. They were a people of Arabia Petraea, and lived principally by plunder, trade, and the keeping of flocks. The country of Nabathea extended, it is supposed, from the Euphrates to the Red Sea, and embraced Petra, the capital of Arabia Deserts, and also Medaba. It is not possible, however, to fix the exact boundaries of the various tribes of Arabians. The general idea is, that their most valuable possessions would be devoted to God.
Shall minister unto thee – That is, by coming up as an acceptable sacrifice on the altar.
They shall come up with acceptance on mine altar – It is by no means necessary to understand this literally. The Jews were accustomed to express their ideas of worship by sacrifices, and the prophet naturally employed that language. The sense is, that the conversion of the wandering tribes of Arabia would be as certain and as signal as if the numerous flocks of Kedar and Nebaioth should be devoted to Yahweh in sacrifice. All that was valuable there would be employed in his service; the people would come with their most precious offerings and consecrate them to God. It is evident that this remains to be fulfilled. Paul, indeed, preached in Arabia Gal 1:17; and, doubtless, there were some conversions to Christianity there. But, as a people, they never have been converted to the true God; and in all ages they have been the victims of either idolatry or superstition. The time will come, however, when Arabia, so interesting as settled by the descendants of Abraham; so interesting in the bold, active, and energetic character of its tribes; so interesting as using a language that is one of the most refined and far-spoken of the earth; and so interesting as being, in some parts at least, among the most fertile and beautiful of the earth, shall be converted to God. Probably the most balmy, pure, and pleasant climate of the world is the southern part of Arabia Felix – the country of Yemen; and when the Arabs shall bring their energy of character to the service of the true God, and the gospel shall be preached in their language to all their tribes, no one can predict the effect which this shall have on the entire conversion of the world.
And I will glorify – I will honor my glorious house, that is, the temple. Lowth, And my beauteous house I will yet beautify. The idea is, that he would adorn the temple by bringing the distant nations, with their most valuable possessions, to worship there. That is, the true religion would yet appear glorious when the nation should acknowledge it and submit to its requirements.
Fuente: Albert Barnes’ Notes on the Bible
Isa 60:7
All the flocks of Kedar shall be gathered together unto thee
Sacrificial service
None of the prophets of the Old Testament is able to think of the worship of God by the Israel of the latter days without the offering of sacrifices; but it would be a return to the limited conceptions of the Old Testament if one were to conclude that animal sacrifice will ever be restored.
The dividing-wall of national particularism and ceremonial observances forming shadows of things to come will never be re-established; and with the cessation of sacrificial worship since the fiery judgment fell upon the second temple, there has for ever passed away the restriction of worship to any one central spot on earth (Joh 4:21), butthe stream of salvation which proceeded from Jerusalem will, nevertheless, ultimately empty its waters there, and make the city once more a fountain of blessing. As the prophet has said (Isa 56:7), the house of God in Jerusalem will become a house of prayer for all nations: Jehovah here calls it My house of glory, as that which was built for His honour and filled with His gracious presence. He will make its internal glory like the external, by adorning it with the gifts brought in homage by the world of converted Gentiles. (F. Delitzsch,D. D.)
I will glorify the house of My glory
A prosperous church
I. WHAT IS NOW THE HOUSE OF GOD? A house is a place of residence; the house of God, in the proper sense of the phrase, is the place of His residence. In this sense, the universe is His house, for He inhabits all space, and neither is, nor can be, confined to any one spot. Solomon felt this when he built the magnificent temple at Jerusalem. Behold, said he, addressing himself to God, the heaven and heaven of heavens cannot contain Thee; how much less this house that I have builded? Stephen felt it when, in allusion to the same house, he said, Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, heaven is My throne and earth is My footstool: what house will ye build Me? saith the Lord: or what is the place of My rest? Whilst, however., the universe is thus the only proper house of God, there are places which, in condescension to our weakness, are specially denominated HIS house, to denote that He specially manifests His presence there, is specially worshipped there, and bestows there special spiritual blessings, rich spiritual banquets. The dispensation of the law was intended to foreshadow good things to come, and accordingly under that dispensation there was a typical sanctuary, a house intended to typify the spiritual house of this dispensation–the Church. In that typical sanctuary there was a visible emblem of the Divine presence, a cloud overshadowing the mercy-seat, the same cloud which had gone before the children of Israel when journeying through the wilderness, as a pillar of a cloud by day, and as a pillar of fire by night. This visible emblem was a type of the spiritual presence of God in His Church. In the same typical sanctuary where this visible emblem was vouchsafed, typical sacrifices were offered and typical blessings bestowed. The new dispensation being the antitype is spiritual. Hence we have not now a typical temple, but every believer individually, and especially every Christian Church, is a spiritual temple. The house of God, then, under this dispensation, is not the building where the saints meet, but the assembly of the saints be it where it may; it is a spiritual house built of living stones, a house where spiritual sacrifices are offered, the sacrifices of praise and thanksgiving, which arc acceptable to God through Jesus Christ. At the same time, whilst the building is not the house of God, there is a subordinate sense in which it may be so denominated.
II. UNDER WHAT CIRCUMSTANCES MAY THE HOUSE CALLED THE HOUSE OF GOD BE DESCRIBED AS THE HOUSE OF HIS GLORY? It is the house of His glory, when His glory is the grand object in view. This house of His glory must not only be built, but also used for His glory: We have applied the phrase house of God in its subordinate sense to the building; let us proceed to apply it in a higher sense to the assembly of the saints, to the Church meeting in the building; and we ask, When is such a Church properly denominated the house of Gods glory?
1. It is so, when the object of its original formation, and that of its assembling from time to time, is the glory of God. Let professing Christians meet together as a mere matter of form, meet without any definite end in view, or meet with any other end than the glory of their Lord, the Church is no longer the house of His glory; nay, if even they meet for praise, for their own spiritual improvement and for the conversion of sinners, yet if the glory of God be not the ultimate end of all this, their assembly cannot be looked upon as the house of His glory.
2. The Church is the House of Gods glory when His glory is kept in view in all Church acts; for example, in receiving members, exercising discipline, choosing officers.
3. The Church is the house of Gods glory, when a spirit in accordance with HIS glory is cherished and manifested by every individual member. It is for the glory of God that love should prevail in His house. It is for the glory of God that there should be peace in His Church. And that the members of Churches should be characterized by humility.
III. THE PROMISE THAT GOD WILL GLORIFY THE HOUSE OF HIS GLORY. There is no promise that He will glorify the house which may be called by HIS name, if it be not the house of His glory. The glory is–
1. When He makes the house the place of numerous conversions.
2. When He makes it the place of edification to His people. (R. Arnot, LL. D.)
I will glorify the house of My glory
I. THE PLACE. For what reasons, or with what propriety, may the Christian Church be called the house of the glory of God? Chiefly on these accounts–
1. Because it is planned and built by the purpose and power of the Most High.
2. Because it contains the special manifestations of the Divine presence and glory.
(1) Christ Himself is the exact image of God. He is the true
Shechinah, the glory of the Lord.
(2) In the gifts and influences of the Holy Ghost.
(3) By the development of the Divine glory in the preaching of the Word.
II. THE PROMISE. I will glorify, etc. God did so in the first temple, by making it an object of beauty and glory to all His people, and by causing it to excite the admiration of surrounding nations also; and still further, by sending Christ finally to minister in that temple. God will glorify the house of His glory–
1. By accepting the services and offerings which, in connection with it, are performed.
2. By making it the place of special communion and fellowship with Himself.
3. By protecting it permanently against all the efforts of hostile powers.
4. By extending its influence, and increasing its celebrity in the earth.
5. By consummating it, finally, in the splendour and happiness of heaven. (J. Parsons.)
God glorifying the house of His glory
The vision is inspiring, and can only be fulfilled in the moral grandeur of the Church.
I. It begins to be accomplished WHEN SHE IS MADE A LIGHT TO DISPEL SPIRITUAL DARKNESS. At times she has not laid sufficient emphasis on her mission as a teaching Church. Unquestionably philanthropy is a function of the Church. But she ought not to permit the teaching side of her work to be thrust into the background. Her special business is to fight darkness with light.
II. God also glorifies her WHEN HE MAKES HER THE ARENA OF HEAVENLY VICTORIES.
III. God glorifies the Church IN MAKING HER THE SCHOOL OF SAINTLY VIRTUES. All educational institutions are to be admired, but the Church is foremost among them. To know the world, to know self, to know God, cover the entire domain of knowledge and mark its distinctive steps and progress. In the Church we are trained in the knowledge of self and God.
IV. But beyond all this the Almighty glorifies her WHEN HE MAKES IT A GARDEN FOR THE GROWTH OF HUMAN FELLOWSHIPS. We must not forget that what society knows of brotherhood has come from the Church. In the Roman Empire there were provident societies, especially burial guilds, before Christianity, but the real idea of fellowship began with the household of faith. The people were taught by Christ to love one another. And when the Church realizes her calling in this respect, and rich and poor meet together in her communion on equal footing, then is she resplendent with heavenly glory. (G. C. Lorimer, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. The rams of Nebaioth shall minister unto thee] Vitringa on the place understands their ministering, and ascending or going up on the altar, as offering themselves voluntarily: ipsi se, non expectato sacerdote alto, gloriae et sanctificationi divini nominis ultro ac libenter oblaturi. “They, waiting for no priest, go and freely offer themselves to the glory and sanctification of the sacred name.” This gives a very elegant and poetical turn to the image. It was a general notion that prevailed with sacrificers among the heathen, that the victim’s being brought without reluctance to the altar was a good omen; and the contrary a bad one. Sabinos petit aliquanto tristior; quod sacrificanti hostia aufugerat. Sueton. Titus, cap. x. Accessit dirum omen, profugus altaribus tauris. “It was an omen of dreadful portent when the victim fled away from the altar.” Tacit. Hist. iii. 56. – L.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All the flocks of Kedar; the people whereof descended from Ishmael, and lived in Arabia Petrea, who were principally shepherds. The rams; q.d. nay, the chief of the flock, viz. for sacrifice; this Nebaioth being put for the people thereof, and sprang from Ishmael also, Gen 25:13; rich as the other were in flocks, and inhabiting the same country. As the Sabeans offered the proper commodities of their country, as gold and spice; so these of theirs, viz. cattle, showing that each country, and so each person, should bring that wherewith they did most excel.
Of Nebaioth: this shows that Abrahams children according to the flesh should also be brought in to the gospel: compare Mal 1:11.
They shall come up with acceptance; being offered, they shall not now, as heretofore, be rejected; and hereby they shall be distinguished from the profane oblations of the Gentiles, i.e. in the name of Christ, who is the true and only gospel Altar. The house of my glory, i.e. the temple, or my house; glory being put here by a metonymy of the adjunct for God himself, who is glorious. God shall become glorious by the multitude of sacrifices that shall be offered and accepted here, Psa 29:9. And it is a type how glorious his New Testament spiritual worship shall be; this altar pointing at Christ, out of whom nothing is accepted, and that his church should be glorious, being built of living stones, 1Pe 2:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Kedar (Isa 21:16;Son 1:5), in the south ofArabia-Deserta, or north of Arabia-Petra; they traded in flocks(Eze 27:21).
Nebaiothson ofIshmael, as was Kedar. Father of the Nabatheans in Arabia-Petra.
ministerby coming upas an acceptable sacrifice.
come up with acceptancethatis, acceptably. The rams offering themselves voluntarily(Psa 68:30; Rom 12:1;1Pe 2:5), without waiting for anyother priest, answer to believers strong in faith and lamb-likemeekness; and in the white fleece-like robe of sanctity [VITRINGA].
house of my glorythetemple (Eze 41:1-26;Hag 2:7; Hag 2:9;Mal 3:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
7. Kedar, Nebaioth. So far as relates to the countries which the Prophet here enumerates, it is unnecessary to explain in what place each of them is situated; but it ought to be observed, in passing, that he mentions here those countries which lay toward the East, and chiefly Arabia and neighboring places, which he describes under the names of “Kedar” and “Nebaioth.” The Papists have also abused this passage, in order to prove that kings came from the East to offer gifts to Christ; and, in so doing, they make themselves exceedingly ridiculous, seeing that the Prophet speaks of all ranks of men. But they heap up, without judgment, all passages of this kind, in which mention is made of “gold” or “frankincense,” as if the prophets meant those gifts which the magi offered. (Mat 2:11) But in this passage there is no obscurity; for it means that everywhere men shall call upon God, and all foreigners shall assemble to worship him.
They shall ascend to the good pleasure of my altar. Others render the words, “They shall ascend with good pleasure on my altar,” and think (not altogether without reason, in my opinion) that it is a figure of speech by which words interchange their cases with each other, and that. the Prophet means that those sacrifices which shall be offered by the Gentiles will be acceptable to God. Others interpret רצון ( ratzon) as if it were an adjective, which does not agree with the correct use of the language; for רצון ( ratzon) signifies benevolence or favor. For this reason I consider the rendering which I have given to be preferable; namely, that “sacrifices shall ascend to the good pleasure of the altar;” and the meaning may be brought out in this manner, “They shall ascend to appease God; as it is for this purpose that an altar has been appointed, and sacrifices are offered, that God may be reconciled and favorable to men; and God also, according to his promise, accepts the sacrifices that have been offered on his altar;” for at that time the “altar” was the approach to obtain God’s favor.
Here the Prophet plainly expresses three things. First, when he says that “the sacrifices ascend,” he alludes to the ancient ceremony, which was formerly observed by them in sacrifices; for they lifted up the slain beasts; by which they meant that all men ought to raise their hearts on high, that they might not keep their eyes fixed on the earth or look only at the sacrifice which was offered. Secondly, the Prophet says that those sacrifices are acceptable to God, that they may be distinguished from the profane offerings of the Gentiles, which were unaccompanied by faith. Thirdly, he says, “On the altar,” which alone can “sanctify the offerings,” (Mat 23:19😉 for all that was offered anywhere else was unholy and detestable. Besides, this figure ought to lead us to the truth; for Christ is the altar of God, and on him we must offer, if we wish that God should accept our sacrifices.
And I will glorify the house of my glory. Under the glorification of the temple he declares the true restoration of the people; for the chief part of their happiness was, that the temple should stand, in which men called on God in a right manner; and we must begin with this, that God reigns amongst us, by which we are made truly happy. For this reason, when the Lord declares that the Church shall be restored, he mentions the temple, the glory of which he will restore; as if he had said, “My house is now exposed to the mockery of the Gentiles, but I will at length restore to it that glory of which it has now been deprived.” It is evident from Zechariah, Haggai, and Malachi, that this was not completed immediately after the return of the people. We must not imagine that its true dignity consisted in that splendid building by which Herod cunningly endeavored to gain favor; and therefore the dignity or honor, which is here mentioned, was not manifested till God opened the gate of heaven to Jerusalem, and then openly called all the Gentiles to the hope of eternal salvation.
Fuente: Calvin’s Complete Commentary
THE HONOUR ASCRIBED TO THE CHURCH
Isa. 60:7. I will glorify the house of My glory.
Revelation has been gradual. Isaiahs prophecies refer, first, to Judea and its inhabitants; but as he goes on they become much more general in their application: they reveal to us the glory of the Redeemerthe depth of His humiliation and sufferings, the greatness of His exaltation, the extension of His kingdom to the uttermost parts of the earth. Notice two things
I. THE PLACE. The prophet refers immediately to the temple at Jerusalem. This was known by the name of the house of the glory of God. God intended that when the Jews settled, a place should be erected for His worship. The design of building a house to contain the emblems of the Divine glory was conceived by David, and announced by him to Nathan the prophet (2Sa. 7:2-3). The prophet, however, afterwards received command to the contrary (2Sa. 7:5-6; 2Sa. 7:12-13). In due time Solomon announced his design to Hiram (1Ki. 5:3-5). It was in consequence of this determination that a building was erected in a style of unparalleled splendour. A proclamation was issued to assemble the tribes at its celebration. The holy things were brought, and placed in the holy place (1Ki. 8:10). In this way, and by the prayers and praises which were continually offered in it, this house became the place of the glory of God. There the Shechinah dwelt for ages; there sacrifices were offered; there were given the tokens of direction, of protection, and of the glory of God. These things stood in a symbolical and representative character. So that the house here spoken of refers to the Gospel Church. We do not stretch the comparison too far, if we call the Church of God, the house of His glory. Such an application is not below the design of Isaiah. Such, too, is the representation of Ezekiel (Eze. 47:1-12). So in Zechariah (Zec. 6:12). Malachi also (Mal. 3:1). Reference may also be made to the writings of the apostles on this point (Eph. 2:19-22; 1Ti. 3:15; 1Pe. 2:4-5). All who are called by Divine grace are to be regarded as the Church or House of God. And to these collectively the prophet refers, when he records the determination of Jehovah, I will glorify the house of My glory.
But for what reasons, or with what propriety may the Christian Church be called the house of the glory of God? Chiefly on these accounts
1. Because, it is planned and built by the purpose and power of the Most High. The Christian Church, no less than the ancient temple, was built according to the mind and will of God.
2. Because it contains the special manifestations of the Divine presence and glory. In the temple there were special emblems of Gods presence. We trace the glory of God in all around us (Psa. 19:1-3). But to display His glory in the Church, He uses means which make all these comparatively obscure.
(1.) Christ Himself is the exact image of God (Joh. 1:14; 2Co. 4:4; 2Co. 4:6; Col. 1:15; Heb. 1:3). The perfect representation of God is made in the person, and cross, and work of Jesus Christ.
This glory is seen also
(2) in the gifts and influences of the Holy Spirit. The ministration of the Spirit is called the ministration of glory. As in the temple, the Shechinah dwelt in the holiest of all, so the Spirit dwells in the hearts of true believers, as the Spirit of glory and of God (1Co. 3:16-17; 2Co. 6:16).
(3.) By the development of the Divine glory in the preaching of the Word. Is it not a fact, that during the last eighteen hundred years, more has been done by the Gospel of Christ than had been done for four thousand years previous to its introduction. And He will be seen more and more till that time shall come when the whole earth, &c.
II. THE PROMISE. God glorified the house of His glory in the first temple, by making it an object of beauty and glory to all His people, and by causing it to excite the admiration of surrounding nations; and still further, by sending Christ finally to minister in that temple. God will glorify the house of His glory
1. By accepting the services and offerings which, in connection with it, are rendered. Formerly He accepted sacrifices in the temple and so glorified it (Eze. 20:40-41). No place whatever was honoured by the Divine presence, which was not so dedicated to Him. This is the connection in which the text stands (Isa. 60:6-7). Sacrifices are abolished in the Gospel Church, because the Great Sacrifice has been offered (Joh. 1:29; 1Co. 5:7; Heb. 10:14; Heb. 9:12). Christ was the great victim slain at the dedication of the Gospel Temple on Calvary. In virtue of this sacrifice, all Christians are accepted, and their offerings (1Pe. 2:5; Heb. 13:15; Psa. 51:17; Rom. 12:1; Rom. 15:16; Php. 4:18).
2. By making it the place of special communion and fellowship with Himself. It was when the priest entered the holiest of all, that God spake with him, and testified His acceptance of the offerings of the people, and issued His various commands (Exo. 25:21-22). All are now priests before God, and to each one God condescends to talk (Heb. 10:19-22; Eph. 2:18).
3. By protecting it permanently against all the efforts of hostile powers. The temple at Jerusalem stood only as long as the people were obedient. But the promise in the text is permanent in reference to the Church at large (Isa. 60:16-18). The foundation of God standeth sure. And what are the grounds on which our belief in its security rests?
(1.) Upon the purpose of God.
(2.) Upon the promise of God. The purpose is an abstract of His will; and the promise is an intimation and illustration of that will (Mat. 16:18).
(3.) Upon the special superintendence of God (Zec. 2:5; Zec. 2:8).
4. By extending it influence, and increasing its celebrity in the earth (vers, 46, 8, 9). Its glory has been increasing since its foundation was laid. And thus Jerusalem shall become the praise of the whole earth.
5. By consummating it finally, in the splendour and happiness of heaven. This world is to suffer a last, decisive change (2Pe. 3:10). But still the Gospel Temple shall not be destroyed (Rev. 21:22-27).
APPLICATION.This is a subject concerning glorythe glory of the Gospel of God, the glory of the Church built on the foundation of the apostles and prophets, of which Christ Himself is the chief corner stone. Is this glory lighted up in your hearts? Have you passed from death unto life? If you have not now the light of grace, you will go from gloom to gloom. The Spirits influence is a necessity of your nature, Ye must be born again.James Parsons: Pulpit, vol. iv. pp. 145151.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(7) Kedar.The nomad tribes (Isa. 21:17) come as well as the trading ones. Nebaioth, mentioned with Kedar, in Gen. 25:13, among the descendants of Ishmael, expanded iii the centuries preceding the Christian era, into the kingdom of the Nabathan Arabs, spreading from the lanitic Gulf to the Haurn. The two names together include what were known to the Roman geographers as Arabia Felix and Arabia Petra. The primary thought is that the Temple of the new Jerusalem will be supplied with its sacrifices from the inexhaustible flocks of these regions.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 60:7 All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.
Ver. 7. All the flocks of Kedar, ] i.e., The Kedarenes and Nebateans with their flocks, whereof they had abundance; and they now had hearts to “honour the Lord with their substance, and with the best of their increase.” See Isa 23:17-18 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Kedar. See Isa 21:16, Isa 21:17; Isa 42:11.
together = out.
the. Some codices, with one early printed edition, Septuagint, and Syriac, read “and the”.
Nebaioth. A tribe allied to Kedar, descended from Ishmael (Gen 25:13).
glorify = beautify.
house of My glory = My beautiful house.
Fuente: Companion Bible Notes, Appendices and Graphics
the flocks: Isa 42:11, Gen 25:13
they shall: Isa 56:7, Job 42:8, Rom 12:1, Rom 15:16, Heb 13:10, Heb 13:15, Heb 13:16
I will: Hag 2:7-9
Reciprocal: Exo 28:38 – accepted Lev 3:6 – be of 2Sa 24:23 – The Lord 1Ch 1:29 – Nebaioth 1Ch 16:29 – bring 2Ch 32:23 – gifts Psa 20:3 – Remember Psa 45:12 – with Psa 68:31 – Princes Psa 96:8 – bring Psa 102:16 – he shall Psa 120:5 – the tents Son 7:13 – I have Isa 21:16 – Kedar Isa 23:18 – her merchandise Jer 49:29 – tents Eze 20:40 – there shall Eze 27:21 – Kedar Hag 1:8 – I will be Zec 2:8 – After Zec 7:2 – they Mar 11:17 – Is it
Fuente: The Treasury of Scripture Knowledge
60:7 All the flocks of {g} Kedar shall be gathered together to thee, the rams of Nebaioth shall minister to thee: they shall come up with acceptance on my {h} altar, and I will glorify the house of my glory.
(g) That is the Arabians, that have great abundance of cattle.
(h) Because the altar was a figure of Christ, Heb 13:10 , he shows that nothing can be acceptable to him, which is not offered to him by this altar, who was both the offering and the altar itself.
Fuente: Geneva Bible Notes
Isaiah saw other nations, ancient enemies of Israel, bring offerings typical of their way of life. Evidently there will be a literal temple and altar in Zion then (cf. Ezekiel 40-43). The sacrifices offered there will be for thanksgiving to God. God will glorify the millennial temple as the focal point of worship at this time. Isaiah’s vision of the future Jerusalem included a temple and altar (cf. Isa 60:13), but John’s vision of the future Jerusalem excluded both (Rev 21:22). The solution is probably that Isaiah described the millennial city, and John the eternal city.