Exegetical and Hermeneutical Commentary of Isaiah 60:10
And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favor have I had mercy on thee.
10. the sons of strangers ] strangers (R.V.), as in ch. Isa 56:3; although the reference here is not to individual proselytes, but to foreigners in general. It is not even certain that the verse implies a willing cooperation of heathen converted to the religion of Israel, although this is to be presumed. In either case the rebuilding of the walls by the heathen who had destroyed them is the sign of the complete removal of the divine anger against Israel.
for in my wrath &c. ] Cf. ch. Isa 54:7-8.
Fuente: The Cambridge Bible for Schools and Colleges
And the sons of strangers – They who have been devoted to a foreign and a false religion shall become devoted to the true religion, and engage in the service of the true God.
Shall build up thy walls – Jerusalem is represented as a ruined city. Her walls had been thrown down, and were lying prostrate. In restoring her to her former magnificence, strangers and foreigners would lend their cheerful aid. The idea is, that they would become tributary to the church, and esteem it a privilege to be engaged in any service, however laborious, that would promote its best interests.
And their kings – (See the notes at Isa 49:23).
For in my wrath I smote thee – Referring to the calamities which he had, from time to time, brought on Jerusalem (see Isa 57:17).
But in my favor – (See the notes at Isa 54:8).
Fuente: Albert Barnes’ Notes on the Bible
The sons of strangers, viz. such as were not Israelites; and he puts sons of strangers by a usual Hebraism for strangers, properly termed alienigenae: see Isa 56:3. This was literally fulfilled in repairing the walls of Jerusalem; he spake before of the temple, now of the city; and spiritually in the ministers of the gospel, who are the walls and bulwarks of the church by preaching and writing for her; and ecclesiastical history affords us many instances of kings and princes that were great benefactors to her, among whom Constantine did greatly excel, not caring what he bestowed on her, Valentinian and Theodosius, &c.
Shall minister; shall administer all necessaries to thee: as they had been demolished by the Babylonians, so they were repaired by the favour of Cyrus, Darius Hystaspes, Artsxerxes, &c., all strangers, Ezr 6:7, &c, or strangers becoming proselytes: see Isa 56:6.
In my wrath I smote thee, but in my favour have I had mercy on thee; as I afflicted thee in my anger, so out of my compassions I will abundantly bless thee.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. kings . . . minister untothee(See on Isa 60:7;Isa 49:23).
in my wrath I smote thee(Isa 54:7; Isa 54:8;Isa 57:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
The first turn (Isa 60:1-3) described the glorification of Zion through the rising of the glory of Jehovah; the second (Isa 60:4-9) her glorification through the recovery of her scattered children, and the gifts of the Gentiles who bring them home; and now the third depicts her glorification through the service of the nations, especially of her former persecutors, and generally through the service of all that is great and glorious in the world of nature and the world of men. Not only do the converted heathen offer their possessions to the church on Zion, but they offer up themselves and their kings to pay her homage and render service to her. “And sons of strangers build thy walls, and their kings serve thee: for in my wrath I have smitten thee, and in my favour I have had mercy upon thee. And thy gates remain open continually day and night, they shall not be shut, to bring in to thee the possessions of the nations and their kings in triumph. For the nation and the kingdom which will not serve thee will perish, and the nations be certainly laid waste.” The walls of Zion ( doubly defective) rise up from their ruins through the willing co-operation of converted foreigners (Isa 56:6-7), and foreign kings place themselves at the service of Zion (Isa 49:23); the help rendered by the edicts of Cyrus, Darius, and Artaxerxes Longimanus being only a prelude to events stretching on to the end of time, though indeed, in the view of the prophet himself, the period immediately succeeding the captivity really would be the end of time. Of the two perfects in Isa 60:10, points to the more remote past; to the nearer past, stretching forward into the present (cf., Isa 54:8). On pitteach , patescere , hiscere , see Isa 48:8, where it is applied to the ear, as in Son 7:13 to a bud. The first clause of Isa 60:11 closes with ; tiphchah divides more strongly than tebir, which is subordinate to it. At the same time, “day and night” may be connected with “shall not be shut,” as in Rev 21:25-26. The gates of Zion may always be left open, for there is no more fear of a hostile attack; and they must be left open ad importandum , that men may bring in the possession of the heathen through them (a thing which goes on uninterruptedly), . The last words are rendered by Knobel, “and their kings are leaders (of the procession);” but nahug would be a strange substantive, having nothing to support it but the obscure from , for in Son 3:8 does not mean a support, but amplexus (Ewald, 149, d). The rendering “and their kings escorted,” i.e., attended by an escort, commends itself more than this; but in the passage quoted in support of this use of nahag , viz., Nah 2:8, it is used as a synonym of hagah , signifying gemere . It is better to follow the lxx and Jerome, and render it, “and their kings brought,” viz., according to Isa 20:4; 1Sa 30:2, as prisoners (Targ. z e qqn , i.e., b e ziqqm , in fetters) – brought, however, not by their several nations who are tired of their government and deliver them up (as Hitzig supposes), but by the church, by which they have been irresistibly bound in fetters, i.e., inwardly conquered (compare Isa 45:14 with Psa 149:8), and thus suffer themselves to be brought in a triumphal procession to the holy city as the captives of the church and her God. Isa 60:12 is connected with this n e hugm ; for the state of every nation and kingdom is henceforth to be determined by its subjection to the church of the God of sacred history ( , , in distinction from shereth , , ), and by its entrance into this church – the very same thought which Zechariah carries out in Isa 14:16. Instead of , is more properly pointed according to certain MSS with munach (without m akkeph ); the article before haggoyim is remonstrative, and the inf. intens. c harobh makes the thing threatened unquestionable.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Vs. 10-14: HONOR TO “THE CITY OF JEHOVAH”
1. Under the smile of divine favor, Zion will be built up by strangers – their kings joyfully serving her, (vs. 10; Isa 54:7-8; Isa 14:2; Isa 61:5; Isa 49:23).
2. The Prince of Peace having come, Jerusalem will have such peace that her gates will never be shut – the wealth of nations flowing to her in a steady stream, and their kings yielding themselves as her willing subjects, (vs. 11; Isa 26:1-3; Psalms 49; comp. Rev 21:24-25).
3. The nation or kingdom that refuses to pay homage to her will perish, (vs. 12; comp. Zec 14:17).
4. The “glory of Lebanon” (her most celebrated produce) will be utilized to adorn the Lord’s sanctuary and to beautify the place of His feet, (vs. 13; Isa 35:1-2; 1Ch 28:2; Psa 99:1-5).
5. The descendants of those who once opposed the people of God will humbly bow their feet – recognizing them as constituting “The City of the Lord”, the Zion of the Holy One of Israel, (vs. 14; Isa 45:14; Isa 45:23).
Fuente: Garner-Howes Baptist Commentary
10. And the sons of the stranger shall build thy walls. He continues the same subject. As he formerly said that foreigners shall submit to his authority, in order to build the temple; so he now says that “the sons of the stranger” shall bestow their labor in building the walls. Various are the comparisons by which he promises the restoration of the Church. It is customary in Scripture, when the Church is spoken of, to exhibit sometimes the temple, and sometimes Jerusalem. He promises that foreigners and strangers shall assist in rearing this building, that the Jews may not be terrified by their poverty or their small number, and consequently lose heart; for they might be tempted to distrust during the captivity, so that, though they hoped to return to their native country, still they might think that this could not be accomplished by them.
Now, Cyrus accomplished it, when he supplied them with a large amount of gold and silver. But in him these things were merely shadowed out. They were actually fulfilled in Christ, to whose reign they must entirely relate; for, first, Christ employed a few apostles, (Mat 10:1) who could not be sufficient for so great a work; but afterwards he raised up strangers, from among whom he chose pastors, and wished that their foreign princes should be nursingfathers of the Church.
With aggravated wickedness do the Papists pervert and corrupt this passage, by torturing it to uphold the tyranny of the Pope, whom they wish to possess supreme power over kings and princes. They speak impudent falsehood when they say that he is Christ’s deputy; for Christ’s “kingdom” is not of this world. (Joh 18:36) The Pope rules barbarously and tyrannically, and claims the power of changing and disposing of kingdoms. But kings submit to Christ in such a manner that they do not cease to be kings, but exercise all their power for preserving the worship of God and administering righteous government.
Hence we see how much those persons are opposed to the kingdom of Christ who wish to snatch authority and power from kings, that they themselves may possess it. Hence also the Anabaptists may be refuted, who overturn political order so far as to imagine that kings cannot be Christians in any other way than by renouncing their own authority, since even in the royal rank God shows that he wishes to hold the highest place.
For in my wrath I smote thee. Lest any one should object that it would have been easier to preserve the Church uninjured than to raise her from hell, God anticipates the objection, and shows that the Jews were justly afflicted in this manner, because he had been exceedingly provoked by their offenses; but he gives them good ground of hope, because he does not choose to demand the punishment which they had deserved, but will be satisfied, provided that a temporary chastisement shall humble them.
In my kindness have I had compassion on thee. He reminds the Jews what is the cause of this change, that they may not judge of it according to their own apprehension. When kingdoms are changed, and frequently rise and fall, men think that these events happen by chance, and that it is the common lot of the world. The Jews might think the same thing, when, in consequence of the kingdom of the Babylonians having been overturned, they were restored to liberty. For this reason the Lord testifies that all these things are governed by his providence; that is, that they may not shut their eyes after the manner of heathens. It is as if he had said, “If thou inquire why thou hast endured so many afflictions, the reason is this, that I was angry with thee and punished thy transgressions. But if thou ask the cause of thy deliverance, my undeserved kindness, and not thy worthiness, or an accidental occurrence, was the cause.” Accordingly, calamities do not happen by chance, nor is God angry without cause; and he is not angry to such a degree as not to leave room for his compassion. (Hab 3:2)
Fuente: Calvin’s Complete Commentary
(10) The sons of strangers shall build . . .Either as willing proselytes or as being brought into subjection. (Comp. Zec. 6:15.) To build the temples or palaces of conquerors was, as in the case of the Egyptian and Babylonian bondage, the almost inevitable lot of the conquered.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Strangers Foreigners of false religions converted to the true religion. In
wrath I smote thee
Their kings Perhaps including Cyrus, Darius, etc., of Persia; likewise the later Christian kings.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And strangers (literally ‘the sons of the stranger’) will build up your walls,
And their kings will serve you,
For in my wrath I smote you,
But in my favour I have had mercy on you.
Your gates will be open continually,
They will not be shut, day nor night,
That men may bring to you the wealth (or ‘army’) of the nations,
And their kings led along.’
For that nation and kingdom that will not serve you will perish,
Yes, those nations will be utterly wasted.’
These words are addressed to Zion as the city of God where Yahweh dwells in His Temple on Mount Zion. They depict God’s final victory. All eyes are on Him and His service. The aim is not the aggrandisement of the people but of Yahweh. The aim is the worldwide impact of His glory and His word. And that is what all will seek. All who respond to Him will partake of Hi future glory.
‘And strangers will build up your walls, and their kings will minister to you.’ There is a contrast here with nations knocking down its walls. Instead of alien nations coming to batter down Zion’s walls, they will come as its servants to build them because they will want to glorify Yahweh. For this building of the walls compare Psa 51:18; Psa 147:2, in both of which examples it is an example of care for their wellbeing. God’s people will watch in wonder as (uncircumcised, contrast Isa 52:1) nations and kings come to serve Yahweh (compare Isa 56:6 where the same verb is used) and see to the welfare of Zion. Instead of war there will be peace, and all will seek to uphold that peace. This picture is on a par with Isa 19:23-25. Even today we are building up the walls of Zion as we win men and women to have their part in the new Jerusalem (Revelation 21-22).
Earlier Isaiah has stated that the stranger who has joined himself to Yahweh will have equal part in the worship of Yahweh (Isa 56:3-8). We are probably therefore justified in seeing these strangers as such worshippers, for the building of the walls is in order to ensure the peace and safety of the city, part of their service for Yahweh. Thus the thought is that ‘strangers’ and their kings have been conjoined with Yahweh, and with the people of God in the city of God, and share with them the task of ensuring the safety of the city and of the service of Yahweh. Here we have God’s universal people described. They have become one with Zion, and they are building up God’s new city, God’s people (compare Rev 21:2).
In contrast in Ezekiel the cities are unwalled (Eze 38:11), but that too is in order to depict that they are protected by God. There is only a contradiction here if we require slavish literalness. In neither case are the prophets interested in architecture. They are concerned with picturing a city of His people trusting in God and under full protection by God and the details are not important. (The walls and lack of walls are not literal in either case. Paradoxically in both cases they emphasise the security of the city but in different ways).
‘For in my wrath I smote you, but in my favour I have had mercy on you.’ And this will be because Yahweh has revealed His favour towards His chosen place which reflects His elect people. Having first had to smite them in His wrath, as previously described by Isaiah, He is now revealing His mercy and grace, and multiplying them as He promised (Isa 54:2-5).
‘Your gates will be open continually, they will not be shut, day nor night, that men may bring to you the wealth of the nations, and their kings led along. For that nation and kingdom that will not serve you will perish. Yes, those nations will be utterly wasted.’ Indeed the gates of Zion will be constantly open so that the wealth of the nations may pour in both day and night, and their kings will come in submission, whether gladly or otherwise. This also indicates the perfect safety of the city (compare Rev 21:24-27). It has no need to close the gates for it is protected by Yahweh, and they need to be constantly open because of the fullness of God’s provision. There will be a constant stream of traffic. Alternately it may signify the armies of the nations and their kings brought in as captives. For all nations will serve God and His true people on pain of perishing, under the threat of being totally wasted if they do not. This last punishment clearly results from the failure of their attitude towards God, and only secondarily of their attitude towards Israel, which latter is heinous because they are God’s representatives.
The wealth of the nations is not, however, coming in order to make the people rich (that was the mistake made in some later interpretations). It is coming to the city of God in order to be offered to Him. All submission and homage will be to Him and to His anointed King. It is tribute to Him. It is His wealth. Yet that His people will enjoy the ‘benefits’ is also apparent, although it will be all His true people, not just those ‘homeborn’.
‘Their kings led along.’ This could be as captives, with the peoples ensuring the submission of their kings, or it could be because they are led along by their people in triumphant procession because they are welcome there. Either way the kings are seen as coming to Yahweh, bringing not danger, but submission and worship.
‘That nation and kingdom that will not serve you will perish. Yes, those nations will be utterly wasted.’ The basic principle is that those nations and kingdoms who do not contribute to the welfare of God’s Zion, and do not submit themselves to Him, will be destroyed. Again we are reminded that this Zion is the place where God is worshipped, and where He has gathered His people, and to which the nations have streamed in response to the word of God, and where His king rules (Isa 2:2-4). Here it is loyalty to Yahweh that is in question not the physical benefit of an earthly city. The only way the prophets had of depicting Heaven and the new Heaven and the new earth in meaningful terms was in terms of this ideal Jerusalem.
It should be apparent to the reader that we have depicted in all this, from Isa 60:5 onwards, a picture of the ideal world of the future as it would be seen by people in Isaiah’s time. As they surveyed the past and how they had suffered, this was what they longed for life to be like. It is, of course, an ideal picture. It is therefore declaring that God will give to His people the ideal existence. It has finally in mind the heavenly everlasting kingdom.
We may see as a comparison how ‘the whole world’ came to Solomon in Jerusalem (1Ki 10:24) seeking his wisdom. That was a fore-glimpse of this picture. It was he who received the tribute, the people shared in his reflected glory. It was to him that every knee bowed. So here it is to Zion as the Servant that the peoples come in obeisance, bringing their wealth. They are coming in submission to Yahweh and His great representative.
That great blessing would come to the people of God as a result of all this is apparent. But the emphasis here is to be seen as on Zion as the city of God. Once Israel began to see it as referring to themselves as a nation the idea became dangerous. It was one thing to see themselves as enjoying, along with all His people, part of the benefit from what was brought to Yahweh, coming to them as part of His gracious blessing. It was another when they began to think of the Gentiles as submitting to them and making them rich. The tendency would then be for them to become overbearing, arrogant, unbearable, and tyrannical. The danger would be that what was intended to uplift their hearts, and make them grateful, and fill them with a worshipful spirit, could in the end, if wrongly interpreted, make them unbearable. Such hopes and aspirations would be the exact opposite of the teaching of Jesus and of the New Testament, and indeed of the Old Testament as well where the poor, and meek and contrite are praised. Thus literal fulfilment simply to Zion as a people amassing wealth for themselves and being treated as masters would go contrary to the whole moral basis of Scripture. But once seen as submission to God going along with spiritual blessings poured out on God’s people, followed by fulfilment in the perfect state once man has been perfected at the resurrection, it ceases to do so and becomes reasonable, acceptable and desirable.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 60:10-12. And the sons of strangers, &c. The discourse here rises, and will continue to rise, till the end of the section, that the blindest may discern spiritual things involved in these corporeal figures and emblems. It is not sufficient that the nations only, with their wealth and possessions, shall be added to the church, and perform all requisite offices towards it; but kings and princes also shall come: nor shall they come alone; a great retinue shall attend them; nor shall instances of their approach be few and rare, but common and frequent; insomuch that the gates of the city shall be always left open to receive this continual accession of kings and people; nor shall there be any danger from those gates being thus perpetually open, since every enemy to the city shall be utterly destroyed, Isa 60:12. Vitringa reads the last words of Isa 60:11, And kings with their retinue.
Fuente: Commentary on the Holy Bible by Thomas Coke
How beautifully do we find the Redeemer’s glory and his Church’s happiness blended. Here the prosperity of the Church is particularly spoken of, but all with an eye to Christ. Psa 72:10 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 60:10 And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
Ver. 10. And the sons of strangers shall build up thy walls. ] By preaching and writing for the truth, as did many famous Greek and Latin doctors; and since them, not a few of all nations.
And their kings shall minister unto thee.
a His Life, by Sir John Heywood, p. 115.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 60:10-14
10Foreigners will build up your walls,
And their kings will minister to you;
For in My wrath I struck you,
And in My favor I have had compassion on you.
11Your gates will be open continually;
They will not be closed day or night,
So that men may bring to you the wealth of the nations,
With their kings led in procession.
12For the nation and the kingdom which will not serve you will perish,
And the nations will be utterly ruined.
13The glory of Lebanon will come to you,
The juniper, the box tree and the cypress together,
To beautify the place of My sanctuary;
And I shall make the place of My feet glorious.
14The sons of those who afflicted you will come bowing to you,
And all those who despised you will bow themselves at the soles of your feet;
And they will call you the city of the LORD,
The Zion of the Holy One of Israel.
Isa 60:10 For in My wrath I struck you,
And in My favor I have had compassion on you Here we see the two major actions of YHWH in the Bible: His grace (long term, cf. Psa 103:10-14) and His wrath (short term, cf. Isa 57:16; Psa 103:9). His judgment is parental in nature and meant to cause His creation to return to Him (cf. Romans 1-3; Heb 12:1-13).
Isa 60:11 Your gates will be open continually This phrase is used to show (1) security is assured (2) availability is certain (cf. Rev 21:25).
Isa 60:12 the nation and the kingdom which will not serve you will perish This warning is similar to God’s covenant with Abraham in Gen 12:3 (cf. Gen 27:29).
Isa 60:13 This verse speaks of the construction of a new Holy Place (i.e., temple) with the beautiful lumber from Lebanon.
the place of My sanctuary;
And I shall make the place of My feet glorious The Ark of the Covenant and the Holy of Holies symbolize God’s presence on earth. The Jews conceived of the space between the wings of the Cherubim as the footstool of God (cf. Psa 99:5; Psa 132:7); His throne was in heaven.
Isa 60:14 Zion The term Zion (BDB 851) is synonymous with the City of Jerusalem. The Temple was built on Mt. Moriah, but the city was seldom referred to by this term (cf. Isa 62:1).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the sons of strangers. Reference to Pentateuch (Exo 12:43. Lev 22:25). These were expressly excluded.
strangers = foreigners.
in My wrath. Compare Isa 54:8. Zec 1:15.
Fuente: Companion Bible Notes, Appendices and Graphics
the sons: Isa 61:5, Isa 66:21, Zec 6:15
their kings: Isa 60:3, Isa 49:23, Ezr 6:3-12, Ezr 7:12-28, Neh 2:7-9, Rev 21:24, Rev 21:26
in my wrath: Isa 12:1, Isa 54:7, Isa 54:8, Isa 57:17, Isa 57:18, Psa 30:5
Reciprocal: 2Ch 2:7 – cunning Psa 2:10 – O Psa 45:9 – Kings’ Psa 45:12 – rich Psa 102:13 – Thou Son 8:8 – what Son 8:10 – then Isa 25:3 – General Isa 44:26 – that saith Isa 49:7 – Kings Isa 54:3 – and thy Isa 61:6 – ye shall eat Joe 2:18 – and pity
Fuente: The Treasury of Scripture Knowledge
Isa 60:10-12. And the sons of the stranger Namely, such as were not Israelites born, but of Gentile race; and he puts sons of strangers, by a usual Hebraism, for strangers; shall build up thy walls As Gentile proselytes to the Jewish religion assisted the Jews in repairing the walls of Jerusalem upon their return from captivity, so Gentile converts to Christianity assisted the apostles, evangelists, and other ministers of Christ, who were of Jewish extraction, in building and adorning the Christian Church: and for many ages its builders have been almost wholly of Gentile race. And their kings shall minister unto thee Ecclesiastical history affords us many instances of kings and princes that were great benefactors to her, among whom Constantine greatly excelled. For in my wrath I smote thee, &c. As I afflicted thee in mine anger, so out of my compassions I will abundantly bless thee. The discourse here, says Vitringa, rises, and will continue to rise till the end of the section, that the blindest may discern spiritual things involved in these corporeal figures and emblems. It is not sufficient that the nations only, with their wealth and possessions, shall be added to the church, and perform all requisite offices toward it, but kings and princes also shall come: nor shall they come alone; a great retinue shall attend them: nor shall instances of their approach be few and rare, but common and frequent; insomuch that the gates of the city shall be always left open to receive this continual accession of kings and people. The nation, &c., that will not serve thee Do offices of kindness to thee, as the word is used Isa 19:23, or, that will not submit to Christs sceptre; shall perish Shall not only be subdued to thee, but shall be destroyed by the sword, or famine, or pestilence, or some other of the divine judgments. Yea, those nations shall be utterly wasted Shall, by the peculiar interposition of a righteous providence, be brought to desolation. This, says Lowth, must relate to the latter days, as the Scripture calls them, when the church shall become a great mountain, and break in pieces all the kingdoms of the earth, according to Daniels prophecy, Dan 2:35; Dan 2:44.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
60:10 And the sons of foreigners shall build up thy walls, and their {l} kings shall minister to thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
(l) Meaning Cyrus and his successors, but chiefly this is accomplished in them that serve Christ, being converted by his gospel.
Fuente: Geneva Bible Notes
The nations serving Israel 60:10-16
Now the relationship of the nations to Israel becomes even clearer. The Gentiles will come to Israel because of her God, will submit themselves to Israel because of what the Lord will do for her, and will serve the Lord with Israel.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Foreigners will rebuild Jerusalem (cf. Isa 56:3; Isa 56:6), having formerly torn it down, and will minister to Israel in many ways. Peace will have arrived (cf. Isa 60:17; Isa 57:19). Formerly God disciplined His people for their sins, but He will bless them because He provided forgiveness for them.
"Any fulfillment of this after the Exile was only partial. The Persians made possible the rebuilding of the walls but did not do it themselves (Isa 60:10). Its true fulfillment lay beyond the OT era altogether." [Note: Grogan, p. 330.]