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Exegetical and Hermeneutical Commentary of Isaiah 60:15

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Whereas thou hast been forsaken and hated, so that no man went through [thee], I will make thee an eternal excellency, a joy of many generations.

15. Instead of thy being forsaken and hated ] Cf. ch. Isa 49:14; Isa 49:21, Isa 54:6; Isa 54:11.

so that no man went through thee ] with none passing by (or through).

Fuente: The Cambridge Bible for Schools and Colleges

15, 16. Instead of being shunned and hated by all nations, Zion shall become the joy of the whole earth, her wants being abundantly supplied from the best that the nations can bestow.

Fuente: The Cambridge Bible for Schools and Colleges

Whereas thou hast been forsaken – Hebrew, Instead of ( tachath) thy being forsaken, that is, thy subsequent prosperity shall come in the place of thy being formerly forsaken. The forsaking here refers to the various calamities, persecutions, and trials, which she had been called to endure.

So that no man went through thee – When the country was desolate and abandoned, so that no caravan passed from one part of it to another, or made it a thoroughfare in going to other lands (compare Lam 1:4; see the notes at Isa 34:10).

I will make thee an eternal excellency – Lowth, An everlasting boast. Noyes, Glory. I will make you forever honored or exalted, so that you shall no more be desolate and abased.

A joy of many generations – A subject of joy from generation to generation; that is, one age after another.

Fuente: Albert Barnes’ Notes on the Bible

Forsaken, both of God, i.e. as to outward appearance; and of her inhabitants, being upon the matter depopulated.

Hated; either slighted and neglected, or suffering actual miseries and slaughters: thus was she dealt with, Lam 1:2.

No man went through thee; thy streets were left desolate. An eternal excellency: the abstract is put here for the concrete, whereby the Hebrews were wont to express the superlative degree; and in this happy estate we find the church, Zec 2. per tot. Zec 9:9, &c.; which refers to the coming of Christ; and it is said to be eternal, i.e. for a great while; it being an hyperbolical expression, frequent with the Hebrews, who express a long time by eternity.

A joy of many generations; the churchs happiness should be, the rejoicing and comfort of succeeding generations; she would be the matter of their great rejoicing; a metonymy of the object.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. forsaken (Psa 78:60;Psa 78:61).

no man went through theeThyland was so desolate that no traveller, or caravan, passed throughthee; true only of Israel, not true of the Church (La1:4).

excellencyglory, thatis, for ever honored.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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 “generationis et generationis”, Vatablus, Pagninas, Montanus; “cujusque generationis”, Vitringa.

Fuente: John Gill’s Exposition of the Entire Bible

The fourth turn (Isa 60:15-18) describes the glorification of Zion through the growth and stability of its community both without and within. A glorious change takes place in the church, not only in itself, but also in the judgment of the nations. “Whereas thou wast forsaken, and hated, and no one walked through thee, I make thee now into eternal splendour, a rapture from generation to generation. And thou suckest the milk of nations, and the breast of kings thou wilt suck, and learn that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob.” Of the two ideas of a church (the mother of Israel) and a city (Metropolis) involved in the term Zion, the former prevails in Isa 60:15, the latter in Isa 60:16. For although and are equally applicable to a city and a church (Isa 54:6, Isa 54:11), the expression “no one walked through thee” applies only to the desolate city as she lay in ruins (see Isa 34:10). The fusion of the two ideas in Isa 60:15 is similar to Isa 49:21. Jerusalem will now become thoroughly a splendour, and in fact an eternal splendour, a rapture of successive generations so long as the history of this world continues. The nations and their kings give up their own vital energy to the church, just as a mother or nurse gives the milk of her breasts to a child; and the church has thereby rich food for a prosperous growth, and a constant supply of fresh material for grateful joy. We cannot for a moment think of enriching by means of conquest, as Hitzig does; the sucking is that of a child, not of a vampyre . We should expect m e lakhoth (Isa 49:23) instead of m elakhm (kings); but by (as in Isa 56:11 for ) the natural character of what is promised is intentionally spiritualized. The figure proves itself to be only a figure, and requires an ideal interpretation. The church sees in all this the gracious superintendence of her God; she learns from experience that Jehovah is her Saviour, that He is her Redeemer, He the Mighty One of Jacob, who has conquered for her, and now causes her to triumph ( with m unach yethib , as in Isa 49:26, which passage is repeated almost verbatim here, and Isa 61:8).

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Glory of the Church.

B. C. 706.

15 Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations. 16 Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob. 17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness. 18 Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise. 19 The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory. 20 Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended. 21 Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified. 22 A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time.

The happy and glorious state of the church is here further foretold, referring principally and ultimately to the Christian church and the spiritual peace of that, but under the type of that little gleam of outward peace which the Jews sometimes enjoyed after their return out of captivity. This is here spoken of,

I. As compared with what it had been. This made her peace and honour the more pleasant, that her condition had been much otherwise.

1. She had been despised, but now she should be honoured, Isa 60:15; Isa 60:16. Jerusalem had been forsaken and hated, abandoned by her friends, abhorred by her enemies; no man went through that desolate city, but declined it as a rueful spectacle; it was an astonishment and a hissing. But now it shall be made an eternal excellency, being reformed from idolatry and having recovered the tokens of God’s favour, and it shall be the joy of good people for many generations. Yet considering how short Jerusalem’s excellency was, and how short it came of the vast compass of this promise, we must look for the full accomplishment of it in the perpetual excellencies of the gospel church, far exceeding those of the Old-Testament church, and the glorious privileges and advantages of the Christian religion, which are indeed the joy of many generations. Two things are here spoken of as her excellency and joy, in opposition to her having been forsaken and hated:– (1.) She shall find herself countenanced by her neighbours. The nations, and their kings, that are brought to embrace Christianity, shall lay themselves out for the good of the church, and maintain its interests with the tenderness and affection that the nurse shows to the child at her breasts (v. 16): “Thou shalt suck the milk of the Gentiles, not suck their blood (that is not the spirit of the gospel); thou shalt suck the breast of kings, who shall be to thee as nursing fathers.” (2.) She shall find herself countenanced by her God: “Thou shalt know that I the Lord am thy Saviour and thy Redeemer, shalt know it by experience; for such a salvation, such a redemption, shall be wrought out for thee as plainly discovers itself to be the work of the Lord, the work of a mighty one, for it is a great salvation, of the Mighty One of Jacob, for it secures the welfare of all those that are Israelites indeed.” They before knew the Lord to be their God; now they know him to be their Saviour, their Redeemer. Their Holy One now appears their Mighty One.

2. She had been impoverished, but now she shall be enriched, and every thing shall be changed for the better with her, v. 17. When those who were raised out of the dust are set among princes, instead of brass money in their purses they have bold, and instead of iron vessels in their houses they have silver ones, and other improvements agreeable: so much shall the spiritual glory of the New-Testament church exceed the external pomp and splendour of the Jewish economy, which had no glory in comparison with that which quite excels it, 2 Cor. iii. 10. When we had baptism in the room of circumcision, the Lord’s supper in the room of the passover, and a gospel ministry in the room of a Levitical priesthood, we had gold instead of brass. Sin turned gold into brass when Rehoboam made brazen shields instead of the golden ones he had pawned; but God’s favour, when that returns, will turn brass again into gold.

3. She had been oppressed by her own princes, which was sadly complained of, not only as her sin, but as her misery (ch. lix. 14); but now all the grievances of that kind shall be redressed (v. 17): “I will make thy officers peace; men of peace shall be made officers, and shall be indeed justices, not patrons of injustice, and justices of peace, not instruments of trouble and vexation. They shall be peace, that is, they shall sincerely seek thy welfare and by their means thou shalt enjoy good.” They shall be peace, for they shall be righteousness; and then the peace is as a river, when the righteousness is as the waves of the sea. Even exactors, whose business it is to demand the public tribute, though they be exact, must not be exacting, but must be just to the subject as well as to the prince, and, according to the instructions John Baptist gave to the publicans must exact no more than is appointed them, Luke iii. 13.

4. She had been insulted by her neighbours, invaded, spoiled, and plundered; but now it shall be so no more (v. 18): “Violence shall no more be heard in thy land; neither the threats and triumphs of those that do violence nor the outcries and complaints of those that suffer violence shall again be heard, but every man shall peaceably enjoy his own. There shall be no wasting nor destruction, either of persons of possessions, any where within thy borders; but thy walls shall be called salvation (they shall be safe, and means of safety to thee) and thy gates shall be praise, praise to thee (every one shall commend thee for the good condition they are kept in), and praise to thy God, who strengthens the bars of thy gates,” Ps. cxlvii. 13. When God’s salvation is upon the walls it is fit that his praises should be in the gates, the places of concourse.

II. As completed in what it shall be. It should seem that in the close of this chapter we are directed to look further yet, as far forward as to the glory and happiness of heaven, under the type and figure of the flourishing state of the church on earth, which yet was never such as to come any thing near to what is here foretold; and several of the images and expressions here made use of we find in the description of the new Jerusalem,Rev 21:23; Rev 22:5. As the prophets sometimes insensibly pass from the blessings of the Jewish church to the spiritual blessings of the Christian church, which are eternal, so sometimes they rise from the church militant to the church triumphant, where, and where only, all the promised peace, and joy, and honour will be in perfection. 1. God shall be all in all in the happiness here promised; so he is always to true believers (v. 19): The sun and the moon shall be no more thy light. God’s people, when they enjoy his favour, and walk in the light of his countenance, make little account of sun and moon, and the other lights of this world, but could walk comfortably in the light of the Lord though they should withdraw their shining. In heaven there shall be no occasion for sun or moon, for it is the inheritance of the saints in light, such light as will swallow up the light of the sun as easily as the sun does that of a candle. “Idolaters worshipped the sun and moon (which some have thought the most ancient and plausible idolatry); but these shall be no more thy light, shall no more be idolized, but the Lord shall be to thee a constant light, both day and night, in the night of adversity as well as in the day of prosperity.” Those that make God their only light shall have him their all-sufficient light, their sun and shield. Thy God shall be thy glory. Note, God is the glory of those whose God he is and will be so to eternity. It is their glory that they have him for their God, and they glory in it; it is to them instead of beauty. God’s people are, upon this account, an honourable people, that they have an interest in God as their sin covenant. 2. The happiness here promised shall know no change, period, or allay (v. 20): “Thy sun shall no more go down, but it shall be eternal day, eternal sunshine, with thee; that shall not be thy sun which is sometimes eclipsed, often clouded, and, though it shine ever so bright, ever so warm, will certainly set and leave thee in the dark, in the cold, in a few hours; but he shall be a sun, a fountain of light to thee, who is himself the Father of all lights, with whom there is no variableness, nor shadow of turning,” James i. 17. We read of the sun’s standing still once, and not hasting to go down for the space of a day, and it was a glorious day, never was the like; but what was that to the day that shall never have a night? Or, if it had, it should be a light night; for neither shall thy moon withdraw itself; it shall never wane, shall never change, but be always at the full. The comforts and joys that are in heaven, the glories provided for the soul, as the light of the sun, and those prepared for the glorified body too, as the light of the moon, shall never know the least cessation or interruption; how should they when the Lord shall himself be thy everlasting light–a light which never wastes nor can ever be extinguished? And the days of thy mourning shall be ended, so as never to return; for all tears shall be wiped away, and the fountains of them, sin and affliction, dried up, so that sorrow and sighing shall flee away for ever. 3. Those that are entitled to this happiness, being duly prepared and qualified for it, shall never be put out of the possession of it (v. 21): Thy people, that shall inhabit this New Jerusalem, shall all be righteous, all justified by the righteousness of the Messiah, all sanctified by his Spirit; all that people, that Jerusalem, must be righteous, must have that holiness without which no man shall see the Lord. They are all righteous, for we know that the unrighteous shall not inherit the kingdom of God. There are no people on earth that are all righteous; there is a mixture of some bad in the best societies on this side heaven; but there are no mixtures there. They shall be all righteous, that is, they shall be entirely righteous; as there shall be none corrupt among them, so there shall be no corruption in them; the spirits of just men shall there be made perfect. And they shall be all the righteous together who shall replenish the New Jerusalem; it is called the congregation of the righteous, Ps. i. 5. And, because they are all righteous, therefore they shall inherit the land for ever, for nothing but sin can turn them out of it. The perfection of the saints’ holiness secures the perpetuity of their happiness. 4. The glory of the church shall redound to the honour of the church’s God: “They shall appear to be the branch of my planting, the work of my hands, and I will own them as such.” It was by the grace of God that they were designed to this happiness; they are the branch of his planting, or of his plantations; he broke them off from the wild olive and grafted them into the good olive, transplanted them out of the field, when they were as tender branches, into his nursery, that, being now planted in his garden on earth, they might shortly be removed to his paradise in heaven. It was by his grace likewise that they were prepared and fitted for this happiness; they are the work of his hands (Eph. ii. 10), are wrought to the self-same thing, 2 Cor. v. 5. It is a work of time, and, when it shall be finished, will appear a work of wonder; and God will be glorified, who began it, and carried it on; for the Lord Jesus will then be admired in all those that believe. God will glorify himself in glorifying his chosen. 5. They will appear the more glorious, and God will be the more glorified in them, if we compare what they are with what they were, the happiness they have arrived at with the smallness of their beginnings (v. 22): “A little one shall become a thousand and a small one a strong nation.” The captives that returned out of Babylon strangely multiplied, and became a strong nation. The Christian church was a little one, a very small one at first–the number of their names was once but 120; yet it became a thousand. The stone cut out of the mountain without hands swelled so as to fill the earth. The triumphant church, and every glorified saint, will be a thousand out of a little one, a strong nation out of a small one. The grace and peace of the saints were at first like a grain of mustard-seed, but they increase and multiply, and make a little one to become a thousand, the weak to be as David. When they come to heaven, and look back upon the smallness of their beginning, they will wonder how they got thither. And so wonderful is all this promise that it needed the ratification with which it is closed: I the Lord will hasten it in his time–all that is here said relating to the Jewish and Christian church, to the militant and triumphant church, and to every particular believer. (1.) It may seem too difficult to be brought about, and therefore may be despaired of; but the God of almighty power has undertaken it: “I the Lord will do it, who can do it, and who have determined to do it.” It will be done by him whose power is irresistible and his purposes unalterable. (2.) It may seem to be delayed and put off so long that we are out of hopes of it; but, as the Lord will do it, so he will hasten it, will do it with all convenient speed; though much time may pass before it is done, no time shall be lost; he will hasten it in its time, in the proper time, in the season wherein it will be beautiful; he will do it in the time appointed by his wisdom, though not in the time prescribed by our folly. And this is really hastening it; for, though it seem to tarry, it does not tarry if it come in God’s time, for we are sure that that is the best time, which he that believes will patiently wait for.

Fuente: Matthew Henry’s Whole Bible Commentary

Vs. 15-22: EVERLASTING PEACE, PROSPERITY AND GLORY

1. Jerusalem is to be an eternal city, (vs. 15-16).

a. Though once despised and forsaken (Isa 1:7-9; Isa 6:11-13; . Jer 30:17; Isa 66:5; Isa 33:8-9), God will make her an eternal excellency wherein many generations will find unbounded joy, (vs. 15; Isa 4:2; Isa 65:18).

b. No longer identified with a single nation, she will draw upon the resources of all nations – conscious that Jehovah, the Saviour, Redeemer and Mighty One of Jacob, has made it possible, (vs. 16; Isa 66:10-12; Isa 43:3; Isa 43:11; Isa 45:21; Isa 59:20; Isa 63:16).

2. This city will experience the fullness of peace and prosperity, (vs. 17-18; Isa 1:26; Isa 32:1) – the evils of her former state being done away, and everything changed for the better, (Isa 54:14; Isa 26:1).

3. God Himself is seen as the eternal light and glory of His people, (vs. 19-20; Isa 2:5; Isa 9:2; Rev 21:23; Rev 22:5); here they will have no more darkness, no more mourning and no more tears, (Isa 65:19; Rev 21:4).

4. As the branch of the Lord’s planting, and work of His hand, (Isa 26:12; Isa 29:23; Isa 64:8), Zion will be inhabited by a new people (pure and holy, 45:24-25; 52:1), and will enter into the blessedness of a glorious new age (Isa 57:13 b; 61:7; Psa 37:11; Psa 37:22) with marvelous possibilities, (vs. 21-22; Isa 44:23; Isa 51:1-3).

Fuente: Garner-Howes Baptist Commentary

15. Instead of (160) thy having been forsaken and hated. The Prophet has in his eye that intermediate period which was already at hand; for, soon after his death, the people were deprived of their heritage and led into captivity, so that all thought that there was no remaining hope of their safety. Lest this thought should come into the minds of believers, by which they might be reduced to despair, “We are undone, there can be no remedy for affairs so desperate, and we ought not to hope for a better condition,” he shows that those grievous calamities cannot prevent God from restoring them; for, although for a time, when the Lord chastised them, they appeared to be forsaken, yet it was easy for him to raise them again to prosperity and to a better condition than before.

If any one object that this splendor of the Church was not of long duration, the reply is short. Although the people were afflicted in various ways after their return, and although even the Christian Church did not long retain its glory, yet those things which the Prophet foretold were fulfilled; for under the cross the glory of Christ shines forth, so that the name of God remains, and there is a people that calls upon him by faith. It ought also to be observed, that in consequence of our ingratitude, we do not obtain the fruit of those promises; for we interrupt the course of God’s works, and deprive ourselves of the fruit of them by our malice. Besides, we ought always to keep in remembrance what I have so often said, that the Prophet does not speak of a few years or a short period, but embraces the whole course of redemption, from the end of the captivity to the preaching of the Gospel, and, finally, down to the end of the reign of Christ.

(160) תחת ( tachath) merely expresses ‘in exchange for:’ though, from the circumstances of the case, the idea of compensation is necessarily implied.” Henderson. “The תחת (tachath) may express either simply a change of condition, (whereas,) or the reason of the change, (because,) or the further idea of equitable compensation.” Alexander

Fuente: Calvin’s Complete Commentary

3. GOODNESS

TEXT: Isa. 60:15-22

Whereas thou hast been forsaken and hated, so that no man passed through thee, I will make thee an eternal excellency, a joy of many generations.

Thou shalt also suck the milk of the nations, and shalt suck the breast of kings; and thou shalt know that I, Jehovah, am thy Saviour, and thy Redeemer, the Mighty One of Jacob.

For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron. I will also make thy officers peace, and thine executors righteousness.

Violence shall no more be heard in thy land, desolation nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.

The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but Jehovah will be unto thee an everlasting light, and thy God thy glory,

Thy sun shall no more go down, neither shall thy moon withdraw itself; for Jehovah will be thine everlasting light, and the days of thy morning shall be ended.

Thy people also shall be all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified.

The little one shall become a thousand, and the small one a strong nation: I, Jehovah, will hasten it in its time.

QUERIES

What does Isaiah mean by Zion sucking the milk of the nations?

Why would Zion need only Jehovah for light?

How does the little one become a thousand?

PARAPHRASE

Zion, you have been laughed at and scoffed at by the world because it never believed what you proclaimed about your God. You have also been despised for your hypocrisy and profligacy. Although you have been mocked and shunned by the world, I am going to make you so exalted and majestic for all eternity you will be an object of rejoicing for millions. You shall be fed and grow into beautiful maidenhood from the life and vitality that comes from the nations of the world. Kings and great leaders of these nations shall become part of that food that shall be given you. When this comes to pass you will compare the experience with the predictions I have made in My Word and you will know that I, the God of the Jews, am the only God there is! Only the best will be good enough for you Zion. You will be built with that which is superior and precious instead of that which is inferior. Failing, faltering human rulers will no longer be needed in Zion because I will put Peace and Righteousness upon her throne. There will be no more violence in her midst. Desolation and destruction will be banished from within Zion. My Salvation and My Praise will protect her like walls around a city. She will no longer be dependent upon mere reflections of My Glory for her light, but she shall have the ultimate origin and source of all Light, My Person, illuminating her forever. There will never again be sadness or grief with Zion. Her citizens will all be made righteous and they shall all be given the eternal inheritance I promised them and this will cause all the world to see My glory. From a small and insignificant remnant Zion shall grow into an innumerable multitude of people forming a universal kingdom. I, Jehovah, will accomplish this according to My time schedule of the worlds history.

COMMENTS

Isa. 60:15-17 RICHES: The time came when the glorious land (Palestine) and the holy city (Jerusalem) was an object of ridicule and mockery. After Assyrian invasion of Israel in 722 B.C. and the deportation of the ten northern tribes (and the immigration of foreigners into the unoccupied territory) came the Babylonian invasion of Judah (606586 B.C.). Nebuchadnezzar destroyed the Temple, tore down most of Jerusalems walls and took the people back to Babylon as prisoners of war. The land of Palestine became inhabited by a nomadic people from the deserts and mostly pagan. The beautiful homes and luxuriant vineyards and productive farms of the Jews were allowed to deteriorate. The city of Jerusalem remained in a semi-ruined state until 70 years later when Nehemiah received word that it was in ruins (Neh. 1:1-4), and got permission to return and rebuild it. For two generations caravans, travelers and soldiers passed by Palestine and by the city of Jerusalem, wagging their heads and hissing (whistling) at the devastation. This was what God predicted (cf. Jer. 18:16; Jer. 19:8; Jer. 25:9; Jer. 25:18; Jer. 29:18; Lam. 2:15-16; Mic. 6:16). The world not only hissed at the land of Palestine, it also mocked the Jewish people. They had (until idolatry became so prevalent) claimed their God, Jehovah, was the only true God and that He was all-powerful. They also claimed He was righteous and holy. But they had become pagan themselves and were conquered by those they held in contempt as ignorant heathen. Suddenly they were mocked and shunned and despised. This was precisely predicted (Deu. 28:15-46, esp. Deu. 28:37).

From these despicable depths, however, God promises to rescue a remnant and form a New Zion which He will exalt and magnify eternally. The Hebrew word geon is translated excellency; it means to grow up, to increase, to be lifted, exalted, majestic. The Lord is going to make the New Zion majestic and an object of rejoicing for succeeding generations (millions of people).

The interesting phrase in Isa. 60:16, Thou shalt also suck the milk of the nations, is a graphic figure of speech to portray the New Zion as a hungry nursing child feeding on the choicest products of the nations of the whole world. This has already been commented on in Isa. 60:11. There have been the Augustines, Justin Martyrs, Pascals, Gladstones, Lincolns, Agassizes, Miltons, Handels, ad infinitum. the milk of the nations which have sustained Zion. There have been the millions and millions of little people, the salt of the earth people, the real jewels of each generation and nationality which have also come to Zion. The fact that great and small, rich and poor, literate and illiterate, weak and powerful may come together in a kingdom of peace redounds to the glory and praise of Jehovah who created Zion. The church itself is undeniable, empirical evidence of the existence of God. Isa. 60:17 is a continuation of the idea that God is going to build New Zion from only the best of everything. There will be no inferior materials in building His New dwelling place (the church). There will be no more need for human rulers in New Zion (human rulers were oppressive and inferior) because she shall be ruled by Peace (see comments on Isa. 59:8 for peace) and by Righteousness. In the church of Christ there are no positions of human rulershiponly servanthood. Elders, deacons and evangelists are not rulersthey are slaves, ruled over by the Prince of Peace and the King of Righteousness. The Hebrew word Jerusalem means righteousness-peace.

Isa. 60:18-22 RIGHTEOUSNESS: AS important to the goodness Zion is to have as riches, is righteousness. Citizens of New Zion are not belligerent; they do not retaliate (they leave justice to be done by the proper authority); they do not war and fight against one another (Mat. 5:7; Mat. 5:9; Mat. 5:21-26; Mat. 5:38-42; 1Co. 6:1-8; Eph. 5:25-28; Jas. 4:1-12; 1Pe. 2:13-25, etc.). Citizens of New Zion have conformed their thinking and acting to the image of Gods Son, Jesus Christ, and there is no violence in Zion. The New Zion is the only Zion of which this can be said. It certainly cannot apply to any literal, physical Zion or Jerusalem! The reason there is no violence in New Zion is that she is walled about by Salvation and Praise. Jesus pointed out to some men in His day that the kingdom of God had suffered a history of violent men wanting to take Gods kingdom from Him and use it for their own violent purposes (cf. Mat. 11:7-15), but (the inference is) His coming to establish His rule as King would stop all that.

Some commentators think Isa. 60:19-20 refer to the heavenly-consummation when heaven and earth shall have passed away and there is no more sun or moon (cf. Rev. 21:23; Rev. 22:5). Isaiah does not actually state here that the sun and moon will be done away, but merely that it is no longer to give light to Zion by day. It is possible that this is merely a figure to predict that all light (mental and spiritual illumination) except Divine Light will be excluded from the New Zion. The menorah (lamp-stand) in the Tabernacle in which only that oil made according to Divine formula could be burned typified the fact that in the Lords dwelling place only Divine Light was to shine. Instructions concerning the Tabernacle also prohibited the Jews from allowing sunlight, moonlight or any other light to shine inside the tent. Jesus was the Light (Joh. 1:4; Joh. 8:12; Joh. 9:5; Joh. 12:46). The gospel is the Light (Act. 26:23; 2Co. 4:4; Eph. 5:8; 1Th. 5:5; 1Pe. 2:9; 2Pe. 1:19; 1Jn. 1:5; 1Jn. 1:7; 1Jn. 2:9, etc.). Malachi predicts the sun of righteousness shall rise, with healing in its wings (Mal. 4:2) which we believe to be a messianic prophecy. Gods city will be changed from a physical, geographical Zion which has a physical sun to a spiritual, universal Zion which will have a spiritual Light.

Isaiah was directed to comfort Israel with the prediction that her warfare is ended (cf. Isa. 40:1 ff, see comments there). Chapters 6066 are amplifications of that prediction. When New Zion is created, the days of mourning for Gods people will be over (cf. comments Isa. 25:6-9).

The crowning characteristic of New Zion will be the righteousness of her citizens. This is possible only because God has provided a satisfactory atonement and imputed His righteousness to Zions citizenry (cf. comments Isa. 53:11). Zions citizens, declared righteous, must by righteous living be faithful to their calling, however, or they will not remain citizens. In other words, there is an imputed righteousness and a lived righteousness. The one who is justified and saved will do righteousness (cf. 1Jn. 3:4-10). Anyone born of God cannot go on sinning (deliberately). This is the correct understanding of the present tense Greek verb poiei in 1Jn. 3:9, and the present tense participle poion in 1Jn. 3:8. Present tense in Greek means continuing action. Citizens of Zion hunger and thirst after righteousness. As John says, . . . let no one deceive you . . . the one continuing to do righteousness is righteous . . . the one continuing to do sin is of the devil . . . Ultimately, of course, we will be saved forever by Gods imputed righteousness for we sin even after accepting by faith the grace of God (1Jn. 1:8; 1Jn. 2:1-2 was written to Christians). But if we repent (change our minds) and determine not to continue in a particular sin but rather keep His commandments, we are faithful citizens of Zion and we shall receive our inheritance. We are the human offspring of our earthly parents by their grace, so to speak, and we remain in the grace of our mothers and fathers only so long as we choose to be faithful to them. We are joined to our earthly spouse by his or her grace, but we remain in the love of that grace only so long as we are faithful.

When Gods people are faithful and live righteously, God is glorified. And Zions population is increased when God is glorified. The phrase The little one shall become a thousand . . . apparently means that the Lord will take the foolish, weak, and despised and confound the wise and powerful (cf. 1Co. 1:18-31). God will take what the world says can never become anything and give it increase and glory (cf. Mic. 5:2); even Bethlehem of Ephrathah small among the claims of Judah will produce the Messiah, Jehovah will not follow mans timetable. He has His own seasons and times in His great redemptive work (cf. Dan. 9:20-27, see our comments there, College Press). The Lord fixes all times and seasons in His own authority (cf. Act. 1:6-7; Dan. 2:20-23). And the Lord will create New Zion in its time. Its time was, of course, in the days of the kings of the fourth kingdom (cf. Dan. 2:44); the Day of Pentecost (Act. 2:1 ff). The creative work of Zions incarnate King began on a Sunday, as He mounted a colt, the foal of an ass, and rode toward physical Zion declaring Himself the prophesied King of Zec. 9:1-10 coming to establish spiritual Zion.

QUIZ

When was Jerusalem hated?

What does the term excellency mean?

What is the milk of nations?

Which Zion would experience the cessation of violence?

Are Isa. 60:19-20 speaking literally or figuratively?

What are the two aspects of righteousness the people of Zion shall have?

What was the time Jehovah chose to create New Zion?

Fuente: College Press Bible Study Textbook Series

(15) Whereas thou hast been forsaken . . .The figure of the daughter of Zion, who had been as a forsaken and slighted wife (comp. Isa. 62:4), mingles with the literal picture of a city in ruins, abandoned and unvisited.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

15. Whereas thou hast been forsaken This is said under the figure of an abandoned wife; but the meaning would be clearer if read, “Instead of thy being a forsaken and hated holy city, so that no one would pass through thee” so that travellers and caravans did pass altogether by I will exalt thee to be the eternal city a position of growth in importance and honour, and which shall never cease to exist as such.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Whereas you have been forsaken and hated,

So that no man passed through you,

I will make you an everlasting excellency,

A joy of many generations.

You will also suck the milk of the nations,

And you will suck the breast of kings,

And you will know that I, Yahweh, am your Saviour,

And your redeemer, the Mighty One of Jacob.’

This new Zion, once forsaken and hated and avoided by men, will be given everlasting excellency, it will be the joy of the people of many generations. The nations and kings will see that it is amply supplied with nourishment and with good things. There may also be the suggestion that its very inhabitants will be fed by nations and by kings for they will know that Yahweh is their Saviour and Redeemer, the Mighty One of Jacob.

This Jerusalem represents the centre where God is seen to be with His Servant, and includes the purified remnant who remain after God’s judgments as described earlier in the book, the people who as a result of God’s active grace have sought His face and found forgiveness and mercy (Isa 57:17-19). And as we have seen above and elsewhere they include among them people from many nations, ‘strangers’. It represents the faithful in Israel. It includes all who have responded to Yahweh. And it must include all who have been raised from the dust (Isa 26:19). It represents all those incorporated into the Israel of God from wherever they come (Gal 6:16). Thus it portrays the called out and chosen people of God through many generations (Gal 4:26; Gal 4:31; Heb 12:22), both the old and New Testament churches. It is the multitude which no man can number (Rev 7:9).

‘You will also suck the milk of the nations, and you will suck the breast of kings.’ here is a clear example that Isaiah is not speaking literally. They would not get much milk from the breasts of kings! But the idea is of maternal care and provision which they will enjoy from nations and kings, including the cup of cold water in His name, as all become one with God and with His people. This may partly represent care from those who have conjoined with them in the new Israel, as the Gentiles flock to Christ. We may compare here ‘the collection’ made by the people of God around the world for the Christians in Jerusalem and Judea (1Co 16:1; 2 Corinthians 8-9). Or it may represent the care of God’s chosen ones by some of the outer world whose hearts He would move. God’s people were not always to be persecuted, there would be times of refreshing and even acceptance by kings and their people.

Note that He is ‘the Mighty One of Jacob’, which certainly expresses His great power, possibly in contrast with the weakness of His people (‘you worm Jacob’ – Isa 41:14), or there may be the hint behind this title of the fact that they are Jacob His chosen, and not Esau the rejected (see Isa 63:1-6; compare Mal 1:2-3).

Fuente: Commentary Series on the Bible by Peter Pett

DISCOURSE: 1002
THE FUTURE PROSPERITY OF THE JEWISH CHURCH

Isa 60:15-16. Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations. Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the Lord am thy Saviour and thy Redeemer, the Mighty One of Jacob.

THE Church of God, previous to our Saviours first advent, looked forward to that event with eager expectation: and with the same holy feelings ought we to look forward to that advent of which the Scriptures so largely speak, when he shall take to him his great power, and establish his kingdom over the face of the whole earth. That such a period will arrive, there can be no doubt; and that it is fast approaching, seems clearly intimated in the prophetic writings. It is not necessary for us to fix the dates of prophecy with such accuracy as to mark the precise year, when this great event shall commence, or be accomplished: an obscurity necessarily hangs over such predictions: it is not the design of God so entirely to make known the designs of his providence, as to put us into complete possession of them before they have occurred; but only so to reveal them, that, when they shall have occurred, we may know them to have been foreordained by him, and to have fulfilled his eternal counsels. The chapter before us is altogether a description of that event. As for any thing which took place at the return of the Jews from Babylon, or even in the apostolic age, it is altogether out of the question, as a fulfilment of this prophecy. It is agreed, on all hands, that the events here predicted remain to be accomplished. And what those events are, I will endeavour more fully to explain.
Let us consider then,

To what these words refer

Good men, especially in later ages, have been so fond of spiritualizing the Scriptures, that they have, in many instances, totally overlooked their primary meaning. The chapter before us, for instance, they have applied to the Gentile Church, and have almost entirely lost sight of the Jews as comprehended in it. And I cannot but think, that the grievous neglect of which the Christian Church has been guilty, in relation to the welfare of the Jews, is very greatly to be attributed to ministers themselves, who have either kept out of sight the prophecies altogether, or interpreted them in an erroneous way. The chapter before us relates to the Jews; nor can any person with an unprejudiced mind put any other sense upon it.

Hear St. Pauls explanation of it
[To understand it aright, we must take into our view the two last verses of the preceding chapter: The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord. To whom now do these words refer? Consult the Apostle, when citing them, in his Epistle to the Romans [Note: Rom 11:25-28.]: I would not have you ignorant of this mystery, says he, that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written. There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob: for this is my covenant unto them, when I shall take away their sins. Does any doubt remain on the mind as to the Apostles meaning? His next words will dispel it utterly: As concerning the Gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers sakes. There can be no doubt, therefore, but that the Apostle understood the prophet as speaking altogether of the Jews.]

Examine the entire contents of the chapter
[The chapter is a continuation of those words which the Apostle has cited and explained. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see, and flow together; and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the Lord. 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. Who are these that fly as a cloud, and as the doves to their windows! Surely the Isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel; for he hath glorified thee. 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. Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought: for the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. The glory of Lebanon shall come unto thee, the fir-tree, the pine-tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow down themselves at the soles of thy feet; and they shall call thee, the city of the Lord, the Zion of the Holy One of Israel. Then come the words of my text, Whereas thou hast been forsaken and hated; and so on.

Thus have I cited the whole preceding context, to shew, that it is all one continued address to the Jewish Church; and that, from beginning to end, there is not one syllable that can warrant the application of it to the Christian Church. You will observe, that the Jewish Church is spoken of in terms not at all applicable to the Christian Church; (for it is the Jewish, and not the Christian Church, of whom God says, In my wrath I smote thee; but in my favour have I had mercy on thee:) and you will further notice, that throughout the whole of it, the Gentiles and their kings are contrasted with the Jewish Church, to which they minister. And all this is the rather to be noticed, in order that you may see how little ground there is for that perversion of the passage which they are guilty of, who pass over the Jewish Church, and apply the whole of it to the Gentiles: and at the same time, that you may learn to read the Scriptures with an unprejudiced eye, and to expect the fulfilment of them according to their true import.]

Having ascertained the just application of the words before us, let us consider,

II.

The glorious prospects which they hold forth

The Jewish Church was forsaken and hated at the time of the Babylonish captivity: and still greater hatred and contempt has she endured since the degradation inflicted on her by the Romans. To have any connexion with her is judged a reproach, throughout the whole world [Note: See Lam 2:15-16. sadly descriptive of the treatment to which they have been, and still are, subjected even in the Christian world.] But there is a time coming, when she shall be again honoured, both by God and man: yea, she shall be made an eternal excellency, a joy of many generations. She shall be honoured,

In the number and dignity of her converts

[Bold and beautiful are the figures here used by the prophet, for the purpose of describing this event. The whole Gentile world, together with their kings, are viewed as a nursing-mother, who administers to her infant offspring what God has given her for its support. In the first instance, they join the Jewish Church, as her children; but, having done this, they themselves assume the office of a parent, accounting all that they possess as valuable only in proportion as it may minister to the Churchs welfare. This is more plainly declared in another chapter, where God says, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders; and kings shall be thy nursing-fathers, and their queens thy nursing-mothers [Note: Isa 49:22-23.]. Having already brought before you the whole chapter, I forbear to notice it again, any further than to say, that, whilst the accession of converts to the Jewish Church is there depicted in such vivid colours, that you see it, as it were, actually taking place before your eyes, it is particularly said, that they bring their silver and their gold with them [Note: ver. 9.], so anxious will every true convert be to advance the Churchs welfare, and the extension of the Redeemers kingdom throughout the world. We must not however forget, that God is honoured in the conversion of the poor, as well as of the rich; of the meanest beggar, as well as of a monarch upon his throne. When the glory of Lebanon shall come unto the Church, not only shall the noble fir or the majestic pine be seen, but the low and humble box; and equally shall they all, in their places, contribute to beautify the place of Gods sanctuary, and to make the place of his feet glorious [Note: ver. 13.].]

In the special favour of our God

[In former days, God had shewn himself to be the Friend and Protector of his people: in Egypt, in the Wilderness, in Canaan, by numberless manifestations of his power and grace. And in days that are yet future, shall there be such evidence of his presence with them, as will leave no doubt on their minds, or in the minds of others, that God is with them of a truth: for in the very next chapter it is said, All that see them shall acknowledge them, that they are the seed which the Lord hath blessed [Note: Isa 61:9.]. Nor need we look for miracles to establish this. There is, in the very work of God upon the soul, abundant evidence that it is his work. This is well described by the prophet, in the words following my text: For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron. I will make thine officers peace, and thine exactors righteousness. Violence shall be no more heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise [Note: ver. 17, 18.]. Here, under the figure of temporal prosperity, such as obtained in Israel under the reign of Solomon [Note: 2Ch 9:20.], is set forth the piety of Zions converts; none exercising any more their corrupt propensities, or resting any longer in the possession of mere moral worth; but all exhibiting the brightest virtues, and abounding in the sublimest graces; their very brass becoming gold; their iron, silver; their wood, brass; and their stones, iron. Such was the change wrought on the converts on the day of Pentecost: and who could be at a loss to find the Author of it? The creation itself does not more loudly proclaim its divine original, than this work does, whereever it is wrought: and to the persons own conscience it bears witness, I, the Lord, am thy Saviour and thy Reedemer, the Mighty one of Jacob.]

Let me now call your attention to,

III.

The interest which the whole world has in the accomplishment of them

Look at the present state whether of the Jewish or Gentile world
[Truly, wherever we turn our eyes, we see nothing but sin and misery. All the foundations of the earth are out of course [Note: Psa 82:5.]. In private life, how little of God is seen! In communities, what oppression, what violence, what wasting and destruction, fill the world! Say, Is there not a call for such a change as has been described? Methinks the whole creation groaneth and travaileth in pain together, till it be accomplished [Note: Rom 8:22.].]

Contemplate, on the other hand, the predicted change
[Our prophet beautifully describes it in another place: The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking-child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea [Note: Isa 11:6-9.]. This exactly accords with the representation which we have been considering. Peace and holiness will pervade the whole Church: yea, such peace will the Church enjoy, that it shall need no walls or gates for its protection: her walls shall be salvation, and her gates be praise. With such a fulness of blessings, too, shall she be enriched, that no created comforts shall be wanted by her to administer their light: neither sun nor moon can add to her; for the Lord himself will be a light unto her, and her God her glory. Nor shall this blessedness be transient, as in former days: the Lord shall be to her an everlasting light; and the days of her mourning shall be ended. At all former periods there have been tons of Belial to dishonour and afflict her: but in that day her people shall be all righteous, even trees of righteousness, the planting of the Lord, in whom he shall be glorified. Such a state of things, it may be said, is impossible; there being scarcely so much as an appearance of any such thing upon the earth. But that which is at present but a little one, shall become a thousand; and a small one, a strong nation: Jehovah himself will effect it: the Lord shall hasten it in his time [Note: ver. 1922.].

O, what a different world will this then be! Should we not pray for this happy time? Should we not labour to bring it forward? What exertions should we not make, if, peradventure, we may but collect a few of the stones with which this temple shall be built!]

Learn from hence,
1.

What should be our own personal state before God

[We see what the Church is to the whole world: such should we individually be, in our respective circles; an excellency and a joy to all who behold us; a source of good to all connected with us; objects of complacency even to God himself. O Brethren, let us not contemplate these things in the millennial Church, and forget that they should characterize the Church in all ages I We deceive ourselves grievously in this matter. We think that such and such things became the primitive saints, but are unsuited to us; or that they will be proper for the millennial period, but are not so for the present hour. Religion is the same in every age: nay more, the assistances for attaining it are the same in every age. The Holy Spirit should be poured out upon us, if we sought his influences as we ought: if we have not, it is because we ask not; or because we ask amiss. Prayer has the same power as ever; and, if we were instant in it, would prevail with God so to fill us out of his own fulness, that we might stand perfect and complete in all the will of God [Note: Col 4:12.].]

What we should do for the benefit of the world

[We should labour especially to extend the knowledge of Christ, which alone will prevail for the diffusion of holiness or happiness throughout the world. More particularly we should labour for the conversion of the Jews; seeing that they are Gods appointed instruments for the conversion of the world. It is to their light that the Gentiles shall come; and on their skirt that the Gentiles shall lay hold, saying, We will go with you, for we perceive that God is with you of a truth. Some are apt to imagine, that a zeal for the welfare of the Jewish people argues somewhat of indifference for the Gentiles. But, if we had no personal regard for the Jews at all, yet, for the Gentiles sake, we should labour for their welfare; because it is through them that salvation is to come to the whole Gentile world. Not that we are to set the two in opposition to each other: there is ample scope for exertion amongst them both; and we may hope to be partially useful to them both. But the great period to which we are looking forward, when the kingdoms of the world shall become the kingdom of the Lord and of his Christ, will be introduced by the conversion of the Jews; the receiving of whom shall be as life from the dead, to the whole world [Note: Rom 11:15.].

This, then, I say to you; Begin the work, which kings and queens are destined to carry on: draw forth, if I may so say, the breast to them; and let all the affections of your souls be deeply engaged in administering to their wants. Bring, as the converts of the latter day will do, your silver and your gold with you; and know, that you can never expend it more beneficially to the world, or more honourably to your God, than by promoting that good work, of which the prophets have so largely spoken, and for the ultimate attainment of which the Saviour himself poured forth his soul unto the death.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Isa 60:15 Whereas thou hast been forsaken and hated, so that no man went through [thee], I will make thee an eternal excellency, a joy of many generations.

Ver. 15. Whereas thou hast been forsaken and hated. ] The primitive Christians suffered Odio humani generis, saith Tacitus, a through the general hatred conceived against them; and non tam crimen quam nomen puniebatur, saith another, their very name was odious.

I will make thee an eternal excellency. ] Here in part, but hereafter in all perfection. God so favoured the first orthodox Christian emperors, ut cum illorum pietate, Dei liberalitas certare videretur, That God’s liberality might seem to strive with their piety.

a Lib. xv.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Isa 60:15-22

15Whereas you have been forsaken and hated

With no one passing through,

I will make you an everlasting pride,

A joy from generation to generation.

16You will also suck the milk of nations

And suck the breast of kings;

Then you will know that I, the LORD, am your Savior

And your Redeemer, the Mighty One of Jacob.

17Instead of bronze I will bring gold,

And instead of iron I will bring silver,

And instead of wood, bronze,

And instead of stones, iron.

And I will make peace your administrators

And righteousness your overseers.

18Violence will not be heard again in your land,

Nor devastation or destruction within your borders;

But you will call your walls salvation, and your gates praise.

19No longer will you have the sun for light by day,

Nor for brightness will the moon give you light;

But you will have the LORD for an everlasting light,

And your God for your glory.

20Your sun will no longer set,

Nor will your moon wane;

For you will have the LORD for an everlasting light,

And the days of your mourning will be over.

21Then all your people will be righteous;

They will possess the land forever,

The branch of My planting,

The work of My hands,

That I may be glorified.

22The smallest one will become a clan,

And the least one a mighty nation.

I, the LORD, will hasten it in its time.

Isa 60:15-22 This passage is very similar to Rev 21:1-27, which describes New Jerusalem. There have been two major opinions on the relationship of the OT promises to the NT:

1. They are meant to be taken literally and Jerusalem will be rebuilt with its central sacrificial temple, i.e., dispensational premillennialism.

2. These passages are symbolic of the church and their significance is caught up in the NT as the new people of God, i.e., a millennialism.

The same ambiguity can be seen in Isa 61:6, where Israel is referred to as a Priests of the Lord (cf. Exo 19:6 a Knowledge of Priests). But these same terms are used in 1Pe 2:5; 1Pe 2:9 and Rev 1:6 to describe the church. Israel’s purpose has always been to bring the world to God (cf. Isa 62:2; Isa 62:11; see Special Topic at Isa 40:15). However, they failed and God has chosen the church to fulfill this task. See Special Topic: Why are End-time Events so Controversial?

Isa 60:15 you have been forsaken and hated This phrase is a Hebrew idiom relating to marriage. We can see this in the terms to describe Leah in Gen 29:21 ff. This same idiom of marriage is continued in Isa 62:4-5 and in the NT as the church in Eph 5:22-33. Hate is a Hebrew idiom of comparison.

Isa 60:17 This is possibly an allusion to 1Ki 14:26-27 relating to the stripping of precious metals from the Temple to pay a tribute to Egypt.

And I will make peace your administrators

And righteousness your overseers This may reflect the Messianic government mentioned in chapters 7-14.

Isa 60:18 This prophecy is surely not applicable to Israel’s subsequent history! This seems to show the absence of social violence and problems in the Messianic Age.

Isa 60:19-20 John uses this imagery in Rev 21:23; Rev 22:5. YHWH’s presence is the true light!

Isa 60:20 your mourning will be over A new day has/will dawn, cf. Isa 35:10; Isa 65:19; Rev 21:4.

Isa 60:21 all your people will be righteous God’s blessings will come only when the people repent (see Special Topic: Repentance in the Old Testament ). He, Himself, will provide a new heart and a new mind (cf. Jer 31:31-34; Eze 36:22-38).

This type of promise is the source of the theological debate over sovereignty and free will. Can fallen mankind do anything toward their own salvation or is everything (i.e., faith, repentance) a gift from God (cf. Act 5:31; Act 11:18; 2Ti 2:25). Other texts point toward a preaching that draws humans to repent (i.e., free will response to a Divine offer, cf. Mat 3:8; Luk 3:8; Joh 1:12; Act 2:38; etc.). somehow both are biblical! This is the western problem with eastern paradox!

They will possess the land forever This may be an allusion to Gen 17:8. The word forever is the interpretive problem. See Special Topic: Forever (‘olam) .

The branch of My planting This same metaphor is used in Isa 61:3. It seems to reflect Psalms 1, but is also seen in Isa 11:1. The OT uses many agricultural metaphors.

Isa 60:22 clan This term can mean thousands. See Special Topic below.

SPECIAL TOPIC: THOUSAND (ELEPH)

I, the LORD, will hasten it in its time History is in God’s hands (cf. Isa 45:23; Isa 61:11).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is this chapter replete with metaphors that describe brightness or light?

2. Will there be a literal restoration of the Jews or does this refer to the Messianic Age?

3. Why would the Gentiles flow into Jerusalem?

4. What is the connection between Isa 60:15-22 and the book of Revelation?

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

forsaken. The type of the forsaken wife is changed to that of the forsaken Land. See note on Isa 1:4. eternal. This cannot refer to the prosperity of any past period of Israel’s history.

of many generations = of generation after generation.

Fuente: Companion Bible Notes, Appendices and Graphics

Isa 60:15-22

Isa 60:15-18

“Whereas thou hast been forsaken and hated, so that no man passed through thee, I will make thee an eternal excellency, a joy of many generations. Thou shalt suck the milk of the nations, and shall suck the breast of kings; and thou shalt know that I, Jehovah, am thy Saviour, and thy Redeemer, the Mighty One of Jacob. For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron. I will also make thy officers peace, and thine exactors righteousness. Violence shall no more be heard in thy land, desolation nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.”

The glories of the future Israel revealed in these chapters (Isaiah 60-61) should have been infinitely comforting to the captives in Babylon; because they emphasize a number of great principles. (1) God is not unmindful of the welfare of his people, and all of their humiliation and suffering shall be made up to them (if they are faithful) a thousand-fold. (2) Nothing can thwart the eternal purpose of God. Satan indeed may win victories over any given generation, but God is forever winning the Great War against evil. (3) The walls that have been destroyed will be rebuilt. (4) Those who have hated God’s people will return, along with their seed, to adore and honor them. (5) God’s judgment against the wicked will take place dramatically before the eyes of the whole world.

Note the correspondence of Isa 60:17 with Isa 9:9-10, and with later verses in that chapter. Also, Isa 60:18 is but a restatement in different words of Isa 26:1-3. Isaiah is doubtless the author of both passages, and of the whole prophecy.

Isa 60:19-22

“The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but Jehovah shall be unto thee an everlasting light, and thy God thy glory. Thy sun shall no more go down, neither shall thy moon withdraw itself; for Jehovah will be thine everlasting light, and the days of thy mourning shall be ended. The people also shall be all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified. The little one shall become a thousand, and the small one a strong nation: I, Jehovah, will hasten it in its time.”

That wonderful tomorrow when God’s people will no longer have need of sun or moon for light, when God’s glory shall be the light, and the Lamb of God the Lamp of the New Jerusalem, when all mourning is ended and eternal joy will prevail, that great condition will be realized, not upon earth, but in heaven. And when shall this occur? God states in Isa 60:22 that, “He will hasten it in its time.” The time is not known to men in our generation.

One thing stands out starkly enough, “Only the righteous, only those who are the shoot of God’s planting, and the work of his hands will participate in Zion’s glorious future.”; Isa 60:21 emphasizes this truth.

It is clear enough that Revelation 21 is based upon the promises of this chapter; and there also we read the identity of the Zion mentioned here. It is the New Jerusalem; it is The Bride, the Lamb’s Wife; it is the Holy City Jerusalem, coming down out of heaven from God.

There are many things men cannot know about heaven. The eventual activity of the saints of God in heaven is not revealed in the Bible. We do not know if the Holy City promised here and in Revelation 21-22 is the same as the New Heavens and the New Earth promised by Christ and the apostles. Although Christ promised to destroy our earth by fire at the end of the age, we do not know if this is a cosmic destruction that shall remove our earth from its orbit, or a refurbishing of it, as in the case of the flood. Either condition would fit the word “destroy.” Many believe that our earth will be destroyed in a cosmic sense.

Some have built up speculations about what they call the Millennium; but all of the Biblical passages bearing upon the reign of Christ show that, (1) it is in progress now (Mat 28:18-20); (2) the second advent will not be the beginning of the reign of Christ, but the end of it (1Co 15:25-28); (3) there is no such thing as a rapture that shall allow God’s people to escape the great tribulation (Act 14:22); (4) the general resurrection will be the occasion of the final judgment (Matthew 25); (5) Christ’s reign on the throne of David refers to his resurrection, and not to his return to literal Jerusalem (Act 2:31). (6) The so-called `Great Tribulation’ is the current dispensation (Revelation 7; Revelation 14). For these and many other valid reasons, we cannot agree that any of this chapter refers to what some call “The Millennium.”

Isa 60:15-17 RICHES: The time came when the glorious land (Palestine) and the holy city (Jerusalem) was an object of ridicule and mockery. After Assyrian invasion of Israel in 722 B.C. and the deportation of the ten northern tribes (and the immigration of foreigners into the unoccupied territory) came the Babylonian invasion of Judah (606-586 B.C.). Nebuchadnezzar destroyed the Temple, tore down most of Jerusalems walls and took the people back to Babylon as prisoners of war. The land of Palestine became inhabited by a nomadic people from the deserts and mostly pagan. The beautiful homes and luxuriant vineyards and productive farms of the Jews were allowed to deteriorate. The city of Jerusalem remained in a semi-ruined state until 70 years later when Nehemiah received word that it was in ruins (Neh 1:1-4), and got permission to return and rebuild it. For two generations caravans, travelers and soldiers passed by Palestine and by the city of Jerusalem, wagging their heads and hissing (whistling) at the devastation. This was what God predicted (cf. Jer 18:16; Jer 19:8; Jer 25:9; Jer 25:18; Jer 29:18; Lam 2:15-16; Mic 6:16). The world not only hissed at the land of Palestine, it also mocked the Jewish people. They had (until idolatry became so prevalent) claimed their God, Jehovah, was the only true God and that He was all-powerful. They also claimed He was righteous and holy. But they had become pagan themselves and were conquered by those they held in contempt as ignorant heathen. Suddenly they were mocked and shunned and despised. This was precisely predicted (Deu 28:15-46, esp. Deu 28:37).

The interesting phrase in Isa 60:16, Thou shalt also suck the milk of the nations, is a graphic figure of speech to portray the New Zion as a hungry nursing child feeding on the choicest products of the nations of the whole world. This has already been commented on in Isa 60:11. There have been the Augustines, Justin Martyrs, Pascals, Gladstones, Lincolns, Agassizes, Miltons, Handels, ad infinitum. the milk of the nations which have sustained Zion. There have been the millions and millions of little people, the salt of the earth people, the real jewels of each generation and nationality which have also come to Zion. The fact that great and small, rich and poor, literate and illiterate, weak and powerful may come together in a kingdom of peace redounds to the glory and praise of Jehovah who created Zion. The church itself is undeniable, empirical evidence of the existence of God. Isa 60:17 is a continuation of the idea that God is going to build New Zion from only the best of everything. There will be no inferior materials in building His New dwelling place (the church). There will be no more need for human rulers in New Zion (human rulers were oppressive and inferior) because she shall be ruled by Peace (see comments on Isa 59:8 for peace) and by Righteousness. In the church of Christ there are no positions of human rulership-only servanthood. Elders, deacons and evangelists are not rulers-they are slaves, ruled over by the Prince of Peace and the King of Righteousness. The Hebrew word Jerusalem means righteousness-peace.

Isa 60:18-22 RIGHTEOUSNESS: AS important to the goodness Zion is to have as riches, is righteousness. Citizens of New Zion are not belligerent; they do not retaliate (they leave justice to be done by the proper authority); they do not war and fight against one another (Mat 5:7; Mat 5:9; Mat 5:21-26; Mat 5:38-42; 1Co 6:1-8; Eph 5:25-28; Jas 4:1-12; 1Pe 2:13-25, etc.). Citizens of New Zion have conformed their thinking and acting to the image of Gods Son, Jesus Christ, and there is no violence in Zion. The New Zion is the only Zion of which this can be said. It certainly cannot apply to any literal, physical Zion or Jerusalem! The reason there is no violence in New Zion is that she is walled about by Salvation and Praise. Jesus pointed out to some men in His day that the kingdom of God had suffered a history of violent men wanting to take Gods kingdom from Him and use it for their own violent purposes (cf. Mat 11:7-15), but (the inference is) His coming to establish His rule as King would stop all that.

Some commentators think Isa 60:19-20 refer to the heavenly-consummation when heaven and earth shall have passed away and there is no more sun or moon (cf. Rev 21:23; Rev 22:5). Isaiah does not actually state here that the sun and moon will be done away, but merely that it is no longer to give light to Zion by day. It is possible that this is merely a figure to predict that all light (mental and spiritual illumination) except Divine Light will be excluded from the New Zion. The menorah (lamp-stand) in the Tabernacle in which only that oil made according to Divine formula could be burned typified the fact that in the Lords dwelling place only Divine Light was to shine. Instructions concerning the Tabernacle also prohibited the Jews from allowing sunlight, moonlight or any other light to shine inside the tent. Jesus was the Light (Joh 1:4; Joh 8:12; Joh 9:5; Joh 12:46). The gospel is the Light (Act 26:23; 2Co 4:4; Eph 5:8; 1Th 5:5; 1Pe 2:9; 2Pe 1:19; 1Jn 1:5; 1Jn 1:7; 1Jn 2:9, etc.). Malachi predicts the sun of righteousness shall rise, with healing in its wings (Mal 4:2) which we believe to be a messianic prophecy. Gods city will be changed from a physical, geographical Zion which has a physical sun to a spiritual, universal Zion which will have a spiritual Light.

Isaiah was directed to comfort Israel with the prediction that her warfare is ended (cf. Isa 40:1 ff, see comments there). Chapters 60-66 are amplifications of that prediction. When New Zion is created, the days of mourning for Gods people will be over (cf. comments Isa 25:6-9).

The crowning characteristic of New Zion will be the righteousness of her citizens. This is possible only because God has provided a satisfactory atonement and imputed His righteousness to Zions citizenry (cf. comments Isa 53:11). Zions citizens, declared righteous, must by righteous living be faithful to their calling, however, or they will not remain citizens. In other words, there is an imputed righteousness and a lived righteousness. The one who is justified and saved will do righteousness (cf. 1Jn 3:4-10). Anyone born of God cannot go on sinning (deliberately). This is the correct understanding of the present tense Greek verb poiei in 1Jn 3:9, and the present tense participle poion in 1Jn 3:8. Present tense in Greek means continuing action. Citizens of Zion hunger and thirst after righteousness. As John says, . . . let no one deceive you . . . the one continuing to do righteousness is righteous . . . the one continuing to do sin is of the devil . . . Ultimately, of course, we will be saved forever by Gods imputed righteousness for we sin even after accepting by faith the grace of God (1Jn 1:8; 1Jn 2:1-2 was written to Christians). But if we repent (change our minds) and determine not to continue in a particular sin but rather keep His commandments, we are faithful citizens of Zion and we shall receive our inheritance. We are the human offspring of our earthly parents by their grace, so to speak, and we remain in the grace of our mothers and fathers only so long as we choose to be faithful to them. We are joined to our earthly spouse by his or her grace, but we remain in the love of that grace only so long as we are faithful.

When Gods people are faithful and live righteously, God is glorified. And Zions population is increased when God is glorified. The phrase The little one shall become a thousand . . . apparently means that the Lord will take the foolish, weak, and despised and confound the wise and powerful (cf. 1Co 1:18-31). God will take what the world says can never become anything and give it increase and glory (cf. Mic 5:2); even Bethlehem of Ephrathah small among the claims of Judah will produce the Messiah, Jehovah will not follow mans timetable. He has His own seasons and times in His great redemptive work (cf. Dan 9:20-27, see our comments there, College Press). The Lord fixes all times and seasons in His own authority (cf. Act 1:6-7; Dan 2:20-23). And the Lord will create New Zion in its time. Its time was, of course, in the days of the kings of the fourth kingdom (cf. Dan 2:44); the Day of Pentecost (Act 2:1 ff). The creative work of Zions incarnate King began on a Sunday, as He mounted a colt, the foal of an ass, and rode toward physical Zion declaring Himself the prophesied King of Zec 9:1-10 coming to establish spiritual Zion.

Fuente: Old and New Testaments Restoration Commentary

He Is Their Everlasting Light

Isa 60:15-22

What a graphic delineation is presented in these words of the privileges of the consecrated life! The Mighty One of Jacob becomes its Savior. Thenceforth it is ever ascending in the scale of experience, exchanging the period of stone for that of iron, of iron for silver, and of brass for gold. Anxiety and depression are followed by long and happy years of fulness and joy. Violence and destruction, which, like vandals, hewed and burned, are replaced by salvation and praise. The Lord becomes the everlasting light, and the days of mourning are ended.

Do not think that such an experience is too good to last, and so beautiful that it must be evanescent. When once the dawn of perfect surrender and acceptance breaks, there is no sundown, no shadowed sky, no more sorrow or crying, no more heartbreak or hopelessness. The inheritance is forever! The branch is ever green! The strong nation is destined never again to become small!

Fuente: F.B. Meyer’s Through the Bible Commentary

thou: Isa 49:14-23, Isa 54:6-14, Psa 78:60, Psa 78:61, Jer 30:17, Lam 1:1, Lam 1:2, Rev 11:2, Rev 11:15-17

a joy: Isa 35:10, Isa 61:7, Jer 33:11

Reciprocal: Psa 47:4 – excellency Psa 48:2 – joy Psa 102:12 – thou Isa 25:8 – rebuke Isa 40:27 – sayest Isa 49:21 – am desolate Isa 51:16 – Thou art Isa 54:11 – thou afflicted Zep 3:20 – for Luk 13:19 – and it Eph 2:7 – in the Eph 5:27 – glorious

Fuente: The Treasury of Scripture Knowledge

Isa 60:15. Whereas thou hast been forsaken Both of God, as to outward appearance, and man; and hated Either slighted and neglected, or suffering actual miseries and slaughters; so that no man went through thee Thy streets were left desolate and thou wast in a manner depopulated. The state of the Christian Church, during the dark and persecuting ages of Popery, is here described, in language borrowed from Jerusalem lying in desolation. I will make thee an eternal excellency Being reformed from idolatry and other superstitions and abominations, and thy members being enlightened with the truth, and regenerated by the grace of God, and thereby rendered wise and holy, thou shalt be blessed and exalted with continual tokens of the divine favour, and made a lasting and increasing blessing in the world. The Hebrew, , is literally, for a lifting up, or, an exaltation, continually, or, for ever. A joy of many generations Hebrew, Of generation and generation. The meaning is, that the churchs prosperity and happiness should be the rejoicing and comfort of many succeeding ages, or the matter of their great and continual rejoicing. Bishop Lowth translates this clause, I will make thee an everlasting boast, a subject of joy for perpetual generations. It cannot be said of the Jewish nation, since this was uttered, that it has in any degree answered these characters. For after their restoration to their own land, they were first in subjection to the Persians, afterward to the Macedonians, the successors of Alexander the Great; whose yoke they had scarcely shaken off, when they fell under the power of the Romans, who treated them with great severity, and at last destroyed them, together with their city of Jerusalem, almost to an entire extirpation. So that we are compelled to look for the accomplishment of this prophecy in the Christian Church, the perpetual excellences of which far exceed those of the Jewish, and in the glorious privileges and blessings of the religion of Christ, which are indeed, and will be, the joy of many generations.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

The prophet summarized what he had said. In the past Israel had been abandoned, hated, and isolated from other nations. In the future she would be an object of pride and joy in the world forever. She would draw from the wealth of the nations, and she would know through her experience that Yahweh, the Holy One of Jacob, was her Savior and Redeemer. It is easy for us to see how Gentile nations will sustain Israel in the future, because ever since 1948, certain Gentile nations have sustained the modern state of Israel.

"This is the point that God has been trying to drive home to Israel, and through Israel, to the world, at least since ch. 40. Chs. 1-39 show that he is the Sovereign of the nations, but chs. 40-66 show that he is the Savior of the world. He begins to show this in chs. 40-48, by predicting the deliverance from Babylon. But chs. 49-55 show that the real need of Israel is for deliverance from sin. Now in chs. 56-66 he is showing that Israel’s witness to God’s saviorhood is to, and for, the world." [Note: Oswalt, The Book . . . 40-66, p. 551.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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