Isaiah 60 commentary

As far as we have the knowledge of God in us, and the favour of God towards us, our light is come. And if God's glory is seen upon us to our honour, we ought, not only with our lips, but in our lives, to return its praise. We meet with nothing in the history of the Jews which can be deemed a fulfilment of the prophecy in this chapter; we must conclude it relates principally to future events. It predicts the purity and enlargement of the church. The conversion of souls is here described. They fly to Christ, to the church, to the word and ordinances, as doves to their own home; thither they fly for refuge and shelter, thither they fly for rest. What a pleasant sight to see poor souls hastening to Christ!

God will be very gracious. We must begin with his promise, thence all mercies take rise. Many shall be brought into the church, even from far countries. Christ is always ready to receive all who come to him; and the gate of mercy is always open, night and day. All that are about the church shall be made serviceable to it. But those who will not be subject to Christ's golden sceptre, to his word and Spirit, who will not be kept in by the laws and rules of his family, shall be broken in pieces by his iron rod. The peculiar advantages of every nation, and of every description of men, shall join to beautify the church of Christ. We must suppose this to be accomplished in the beauties of holiness, and the graces and comforts of the Spirit, with which gospel ordinances are adorned and enriched. Blessed be his name, the gates of Zion are ever open to returning sinners.

We must look for the full accomplishment in times and things, exceeding those of the Old Testament church. The nations and their kings shall lay themselves out for the good of the church. Such a salvation, such a redemption, shall be wrought out for thee, as discovers itself to be the work of the Lord. Every thing shall be changed for the better. In thy land shall no more be heard threats of those that do violence, nor complaints of those that suffer violence. Thy walls shall be means of safety, thy gates shall be written upon with praises to God. In the close of this chapter are images and expressions used in the description of the New Jerusalem, Rev. 21:23; 22:5. Nothing can answer to this but some future glorious state of the church on earth, or the state of the church triumphant in heaven. Those that make God their only light, shall have him their all-sufficient light. And the happiness shall know no change or alloy. No people on earth are all righteous; but there are no mixtures in heaven. They shall be wholly righteous. The spirits of just men shall there be made perfect. The glory of the church shall be to the honour of God. When it shall be finished, it will appear a work of wonder. It may seem too difficult to be brought about, but the God of almighty power has undertaken it. It may seem to be delayed and put off; but the Lord will hasten it in the time appointed by his wisdom, though not in the time prescribed by our folly. Let this hope cheer us under all difficulties, and stir us up to all diligence, that we may have an abundant entrance into this everlasting kingdom of our Lord and Saviour Jesus Christ.

CHAPTER 60

Is 60:1-22. Israel's Glory after Her Affliction.

An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother church from which the Gospel is to be diffused to the whole Gentile world; the first promulgation of the Gospel among the Gentiles, beginning at Jerusalem [Lu 24:47], is an earnest of this. The language is too glorious to apply to anything that as yet has happened.

1. Arise--from the dust in which thou hast been sitting as a mourning female captive (Is 3:26; 52:1, 2).

shine--or, "be enlightened; for thy light cometh"; impart to others the spiritual light now given thee (Is 60:3). The Margin and Gesenius translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened" (Is 58:8, 10; Ep 5:8, 14).

glory of the Lord--not merely the Shekinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person (Jr 3:16, 17).

is risen--as the sun (Mal 4:2; Lu 1:78, Margin).

2. darkness ... earth--the rest of the earth: in contrast with "light ... upon thee" (Is 60:1). The earth will be afterwards enlightened through Israel (Is 9:2).

be seen--conspicuously: so the Hebrew.

3. (Is 2:3; 11:10; 43:6; 49:22; 66:12).

kings--(Is 49:7, 23; 52:15).

thy rising--rather, "thy sun-rising," that is, "to the brightness that riseth upon thee."

4. Lift up ... eyes--Jerusalem is addressed as a female with eyes cast down from grief.

all they ... they--The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings.

nursed at thy side--rather "carried at thy side." It is the custom in the East to carry the children astride on the hip, with the arms around the body (Is 66:12).

5. see--(Is 60:4), namely, the bringing back of thy sons.

flow together--rather, "overflow with joy" [Lowth]; or, from a different Hebrew root, "be bright with joy" [Gesenius] (Job 3:4).

fear--rather, beat with the agitation of solemn joy at the marvellous sight [Horsley] (Jr 33:9).

be enlarged--swell with delight. Grief, on the contrary, contracts the heart.

abundance of ... sea--the wealth of the lands beyond the sea, as in Solomon's time, the type of the coming reign of the Prince of peace.

converted--rather, "be turned," instead of being turned to purposes of sin and idolatry.

forces--rather, "riches."

6. camels--laden with merchandise; the camel is "the ship of the desert" (compare Is 30:6).

cover thee--so many of them shall there be.

dromedaries--They have one hunch on the back, whereas the camel has two: distinguished for swiftness (Jr 2:23).

Midian--east of the Elanitic branch of the Red Sea, and stretching northward along Mount Seir. Associated with the Ishmaelites in traffic (Ge 37:25, 28).

Ephah--part of Midian, east of the Dead Sea. It abounded in camels (Jud 6:5).

Sheba--in Arabia-Felix, famed for frankincense and gold (Psa 72:15; Jr 6:20), which they traded in (Is 45:14; Job 6:19; Eze 27:22).

7. Kedar--(Is 21:16; So 1:5), in the south of Arabia-Deserta, or north of Arabia-Petræa; they traded in flocks (Eze 27:21).

Nebaioth--son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia-Petræa.

minister--by coming up as an acceptable sacrifice.

come up with acceptance--that is, acceptably. The rams offering themselves voluntarily (Psa 68:30; Ro 12:1; 1Pe 2:5), without waiting for any other priest, answer to believers strong in faith and lamb-like meekness; and in the white fleece-like robe of sanctity [Vitringa].

house of my glory--the temple (Eze 41:1-26; Hag 2:7, 9; Mal 3:1).

8. The prophet, seeing in vision new hosts approaching quickly like a cloud of doves, asks who they are.

9. (see on Is 42:4).

Tarshish first--The ships of Tartessus (see on Is 2:16; Is 23:1, that is, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (Is 66:20).

their silver--The nations among whom the Jews have been scattered shall help them with their money in returning (Is 60:5-7, 11, 16), as was the case at the return from Babylon (Ezr 1:4; compare Psa 68:30, 31).

unto the name ... to the Holy One--rather, because of the name--because of the Holy One (compare Is 55:5) [Lowth].

10. kings ... minister unto thee--(See on Is 60:7; Is 49:23).

in my wrath I smote thee--(Is 54:7, 8; 57:17).

11. (Re 21:25). The gates are ever open to receive new offerings and converts (Is 26:2; Ac 14:27; Re 3:8). In time of peace the gates of a city are open: so, under the Prince of peace, there shall be no need of barring gates against invaders.

forces--riches.

be brought--as willing captives to the truth; or, if not willingly, be bought by judgments to submit to Israel (Is 60:12, 14). Gesenius explains it, "may come escorted by a retinue."

12. For--the reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (Zec 14:17).

13. glory--that is, the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (Ho 14:5, 6).

fir ... pine ... box--rather, "the cypress ... ilex ... cedar."

place of my sanctuary--Jerusalem (Jr 3:17).

place of my feet--no longer the ark (Jr 3:16), "the footstool" of Jehovah (Psa 99:5; 132:7; 1Ch 28:2); but "the place of His throne, the place of the soles of His feet, where He will dwell in the midst of the children of Israel for ever," in the new temple (Eze 43:7).

14. The sons--Their fathers who "afflicted" Israel having been cut off by divine judgments (Is 14:1, 2; 49:23).

The Zion of the Holy One--The royal court of the Holy One. Maurer translates, "Zion, the sanctuary (holy place) of Israel" (Is 57:15; Psa 46:4).

15. forsaken--(Psa 78:60, 61).

no man went through thee--Thy land was so desolate that no traveller, or caravan, passed through thee; true only of Israel, not true of the Church (La 1:4).

excellency--glory, that is, for ever honored.

16. suck--Thou shalt draw to thyself and enjoy all that is valuable of the possessions of the Gentiles, &c. (Is 49:23; 61:6; 66:11, 12).

know--by the favors bestowed on thee, and through thee on the Gentiles.

17. Poetically, with figurative allusion to the furniture of the temple; all things in that happy age to come shall be changed for the better.

exactors--namely, of tribute.

righteousness--All rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, "peace" and "righteousness" itself in their administration.

18. (Is 2:4). Not only shall thy walls keep thee safe from foes, but "Salvation" shall serve as thy walls, converting thy foes into friends, and so ensuring thee perfect safety (Is 26:1, 2).

gates--once the scene of "destruction" when victorious foes burst through them (Ne 1:3); henceforth to be not only the scene of praises, but "Praise" itself; the "gates," as the place of public concourse, were the scene of thanksgivings (2Ch 31:2; Psa 9:14; 24:7; 100:4). "Judah," the favored tribe, means "praise."

19. The sun and moon, the brightest objects by day and night, shall be eclipsed by the surpassing glory of God manifesting Himself to thee (Is 30:26; Zec 2:5; Re 21:23; 22:5).

20. There shall be no national and spiritual obscuration again as formerly (Joe 2:10; Am 8:9).

mourning ... ended--(Is 25:8; Re 21:4).

21. all righteous--(Is 4:3; 52:1; Re 21:27).

inherit ... land--(Is 49:8; 54:3; 65:9; Psa 37:11, 22; Mt 5:5).

branch of my planting--(Is 61:3; Psa 92:13; Mt 15:13).

work of my hands--the converted Israelites (Is 29:23; 45:11).

that I may be glorified--the final end of all God's gracious dealings (Is 49:3; 61:3).

22. little one--Even one, and that the smallest in number and rank, shall be multiplied a thousandfold in both respects (Mi 5:2; Mt 13:31, 32).

his time--not our time; we might wish to hasten it, but it will come in due time, as in the case of Jesus' first coming (Ga 4:4); so in that of the restoration of Israel and the conversion of the world (Is 66:8; Ha 2:3; Ac 1:7; He 10:37).

Arise - Call upon God through Christ, for his salvation; and,

Shine - אורי ori, be illuminated: for till thou arise and call upon God, thou wilt never receive true light.

For thy light is come - כי בא אורך ki ba orech, for thy light cometh. The Messiah is at the door; who, while he is a light to lighten the Gentiles, will be the glory - the effulgence, of his people Israel.

Darkness shall cover the earth - This is the state of the Gentile people.

And the Gentiles shall come - This has been in some sort already fulfilled. The Gentiles have received the light of the Gospel from the land of Judea, and the Gentile kings have embraced that Gospel; so that many nations of the earth are full of the doctrine of Christ.

Shall be nursed at thy side "Shall be carried at the side" - For תאמנה teamanah, shall be nursed, the Septuagint and Chaldee read תנשאנה tinnasenah, shall be carried. A MS. has על כתף תנשאנה al catheph tinnasenah, "shall be carried on the shoulder;" instead of על צד תאמנה al tsad teamanah, "shall be nursed on the side." Another MS. has both כתף catheph and צד tsad. Another MS. has it thus: תאמנה:תנשאנה tinnasenah: teamanah, with a line drawn over the first word. Sir John Chardin says that it is the general custom in the east to carry their children astride upon the hip with the arm round their body. His MS. note on this place is as follows: - Coutume en Orient de porter les enfans sur le coste a; califourchon sur la hanche: cette facon est generale aux Indes; les enfans se tiennent comme cela, et la personne qui les porte les embrasse et serre par le corps; parceque sont (ni) emmaillottes, ni en robes qui les embrassent. "In the east it is the custom to carry the children on the haunch, with the legs astride. This is the general custom in India. The children support themselves in this way, and the arm of the nurse goes round the body and presses the child close to the side; and this they can easily do, as the children are not swathed, nor encumbered with clothes." Non brachiis occidentalium more, sed humeris, divaricatis tibiis, impositos circumferunt. "They carry them about, not in their arms after the manner of the western nations, but on their shoulders; the children being placed astride." Cotovic. Iter. Syr. cap. 14. This last quotation seems to favor the reading על כתף by al catheph, on the shoulder, as the Septuagint likewise do: but upon the whole I think that על צד תנשאנה al tsad tinnasenah is the true reading, which the Chaldee favors; and I have accordingly followed it. See Isa 66:12. - L. This mode of carrying children is as common in India as carrying them in the arms is in Europe.

Then thou shalt see "Then shalt thou fear" - For תראי tirai, thou shalt see, as ours and much the greater number of the translators, ancient and modern, render it, forty MSS. (ten ancient) of Kennicott's, and twenty-eight of De Rossi's, with one ancient of my own, and the old edition of 1488, have תיראי tirai, thou shalt fear: the true reading, confirmed by the perfect parallelism of the sentences: the heart ruffled and dilated in the second line answering to the fear and joy expressed in the first. The Prophet Jeremiah, Jer 33:9, has the same natural and elegant sentiment: - "And this city shall become to me a name of joy;

A praise and an honor for all the nations of the earth;

Which shall hear all the good that I do unto them:

And they shall fear, and they shall tremble, at all the goodness

And at all the prosperity that I procure unto her."

And David: - "I will praise thee, for I am fearfully and wonderfully made." Psa 139:14

His tibi me rebus quaedam divina voluptas

Percipit atque horror.

Lucret. 3:28.

Recenti mens trepidat metu,

Plenoque Bacchi pectore turbidum

Laetatur.

Hor. Carm. 2:19. 50:5.

The praises of the Lord "And the praise of Jehovah" - Thirty-three MSS. and three editions have ותהלת uthehillath, in the singular number; and so read the ancient versions, and one of my own MSS.

The rams of Nebaioth shall minister unto thee - Vitringa on the place understands their ministering, and ascending or going up on the altar, as offering themselves voluntarily: ipsi se, non expectato sacerdote alto, gloriae et sanctificationi divini nominis ultro ac libenter oblaturi. "They, waiting for no priest, go and freely offer themselves to the glory and sanctification of the sacred name." This gives a very elegant and poetical turn to the image. It was a general notion that prevailed with sacrificers among the heathen, that the victim's being brought without reluctance to the altar was a good omen; and the contrary a bad one. Sabinos petit aliquanto tristior; quod sacrificanti hostia aufugerat. Sueton. Titus, cap. 10. Accessit dirum omen, profugus altaribus tauris. "It was an omen of dreadful portent when the victim fled away from the altar." Tacit. Hist. 3:56. - L.

And as the doves to their windows "And like doves upon the wing?" - Instead of אל el, to, forty-two MSS. of Kennicott's, and one of mine, have by על, upon. For ארבתיהם arubboteyhem, their windows, read אברתיהם ebrotheyhem, their wings, transposing a letter. - Houbigant. The Septuagint render it συν νεοσσοις, "with their young;" they read אפרחיהם ephrocheyhem, nearer to the latter than to the present reading. - L.

The ships of Tarshish first "The ships of Tarshish among the first" - For בראשנה barishonah twenty-five MSS. and the Syriac read כבראשנה kebarishonah, "as at the first." The ships of Tarshish AS at the first; that is, as they brought gold and silver in the days of Solomon.

And I will make the place of my feet glorious "And that I may glorify the place whereon I rest my feet" - The temple of Jerusalem was called the house of God, and the place of his rest or residence. The visible symbolical appearance of God, called by the Jews the schechinah, was in the most holy place, between the wings of the cherubim, above the ark. This is considered as the throne of God, presiding as King over the Jewish state; and as a footstool is a necessary appendage to a throne, (see note on Isa 52:2 (note)), the ark is considered as the footstool of God, and is so called, Psa 99:6; 1Chr 28:2.

The glory of Lebanon - That is, the cedar.

Neither for brightness shall the moon give light unto thee "Nor by night shall the brightness of the moon enlighten thee" - This line, as it stands in the present text, seems to be defective. The Septuagint and Chaldee both express the night, which is almost necessary to answer to day in the preceding line, as well as to perfect the sense here. I therefore think that we ought, upon the authority of the Septuagint and Chaldee, to read either ולילה velailah, and by night, instead of ולנגה ulenogah, and for brightness; or ולנגה בלילה ulenogah ballailah, adding the word בלילה ballailah, by night. - L.

Of my planting - מטעי mattai; so, with the Keri, read forty-four MSS. (seven ancient) and six editions; with which agree the Syriac, Chaldee, and Vulgate.

I the Lord will hasten it in his time - There is a time set for the fulfillment of this prophecy: that time must come before it begins to take place; but when it does begin, the whole will be performed in a short space. It is not, therefore, the time determined for the event that shall be hastened, but all the circumstances of the event; all the parts of the prediction shall be speedily completed. I the Lorde in hys tyme sodeynly schal boun thys. - Old MS. Bible. And because it is the Lord, therefore it will be done: for although it be difficult, he is almighty.

Arise - A word of encouragement accommodated to the Jewish, or Hebrew style, wherein, as by lying down, is described a servile and calamitous condition, chap.47:1, so by rising, and standing up, a recovery out of it, into a free, and prosperous one, as may be seen frequently; Rouze up, intimating her deliverance to be at hand. Here under a type, of Jerusalem's restoration, is displayed the flourishing state of the Gentile - church, under the Messiah. Thy light - Thy flourishing and prosperous state.

The darkness - All kinds of errors. The Lord - Christ. Shall be seen - Shall be conspicuous; as the Lord's arising, to the darkness covering the earth, so the glory being seen, answers to that gross darkness.

The Gentiles - A plain prophecy of the calling of the Gentiles.

See - With delight the multitudes of thy children running to thee. Flow - They shall flock together to behold such an amazing sight. Fear - Or stand amazed. Enlarged - Both with joy, and love. The abundance - The islands of the sea, the nations, shall turn to thee in religion, and affection. The forces - Or wealth.

The multitude - The treasure, that is brought upon camels. By these, and such like figurative expressions in several verses of this chapter is implied the coming in of all nations to Christ, and therefore they are brought in as presenting the chief commodities of their respective countries. Dromedaries - A smaller sort of camel. Ephah - The Midianites, and Ephahites dwelt beyond Arabia. Sheba - A country in Arabia Felix, whose queen it was, that came to visit Solomon, and her bringing gifts might be a type of this, Solomon being a type of Christ. Gold - The principal commodities with which this country abounded, by which we are to understand whatever is precious.

Kedar - Arabia Petrea. Acceptance - They shall not now, as heretofore, be rejected. The house - The temple, or my house: God shall become glorious by the multitude of sacrifices, that shall be offered, and accepted here. This is a type of how glorious his New Testament worship shall be.

A cloud - These metaphors import the number as well as speed, of those that should be begotten by the apostles doctrine.

Ships - To convey them to me. Tarshish - Those that traffick by sea. In naming this he implies all that had commerce with other nations. From far - From the remotest parts. Glorified - He will make thee honourable in the eyes of the world, especially in setting up the ministry of the gospel in the midst of thee.

Minister - Shall administer all necessaries to thee. I had mercy - As I afflicted thee in my anger, so out of my compassion I will abundantly bless thee.

Therefore - For that purpose; by reason of the conflux of people, that shall be continually flocking thither.

Serve - That will not submit to Christ's scepter.

The glory - The box, the fir, the pine, and the cedar, on account whereof Lebanon was so famous; kings and great ones, the glory of the world, and also persons of a lower rank, shall be the materials, and members of Christ's church. To beautify - This is the reason and end why the glory of Lebanon is to be brought hither; by these trees understand the beauty, and nobility of the church. Sanctuary - The temple wherein was the sanctuary. The place of my feet - The ark, so called, because, supposing God after the manner of men, to sit between the wings of the cherubim, his feet would rest upon the ark. All this is made good in the gospel - church.

The sons - Either their posterity, or themselves, for it is the manner of the Hebrews so to speak. Bending - Humbling themselves, as penitents. Call thee - They shall acknowledge her to be so.

Forsaken - Both of God and of her inhabitants. No man went - Thy streets were left desolate.

Shalt suck - That the church shall draw, or receive the wealth of nations, and the riches, and power of kings, and whatever is most excellent, and that it shall come freely, and affectionately, as milk flows from the breast of the mother.

For brass - An allusion to the days of Solomon, when gold was as brass. Peace - Loving, meek, and peaceable. Righteousness - Most righteous. Such even thy tax - gatherers shall be.

Salvation - They shall be safe, and able to defend thee; thou shalt be as safe, as salvation itself can make thee. Thy gates - Within and upon thy gates and walls, thou shalt sing praises. All this will be fulfilled during the thousand years wherein Christ shall reign upon earth.

The sun - These shall not be esteemed in comparison of the spiritual light of the church; but here laid down for the churches comfort as the former was for her safety, so that God will not only be a shield, but a sun. The Lord - Christ shall scatter all darkness and ignorance, and this light shall not wax, and wane, and suffer eclipses, and settings, as the sun and moon do, but shall be constant, without shadow of change. The glory - Always ministering matter of glorying in him.

The branch - Thy people being of my planting, the work of my hands.

In time - In due time, the time that I have appointed.

1 A Rise , shine , for thy light is come, and the glory of the LORD is risen upon thee.

A word of encouragement accommodated to the Jewish, or Hebrew st[illegible: 1+ letters]le, wherein▪ as by lying down is described a servile and calamitous condition, chap. 47. 1. So by rising, and standing up, a recovery out of it into a free, and prosperous one, as may be seen frequently; Ro[illegible: 1+ letters]ze up, intimating her deliverance to be at hand, and here under a type, or hieroglyphical description of Ierusalems re stauration▪ is displayed the flourishing state of the Gentile Church under the Messiah, and that in the greatness, for quality, and also the number of her Proselites, in the description whereof the Evangelical Prophet, whatever he doth in other parts of his Prophecy, doth here most briskly sparkle forth in divine Eloquence.

Discover thy self as one breaking forth from a dark night, or look out, as men do at Sea, who use to look out sharp, to [illegible: 1+ letters]ee what they can discover after a dark, and stormy season; or be enlightned with more knowledge; or, be thou filled with joy, a metaphorical metonymy of the efficient, as thou art about to change thy condition, change thy countenance, be cheerful in that light, or salvation that is approaching.

Either, 1. Thy flourishing, and prosperous estate, an allusion to peoples rising, when after a dark night the light breaks forth, they begin to rise; Or▪ 2. The Causer of thy light, the effect for the efficient, viz. Thy God, or Christ, because the fountain of all happiness, as the Sun and Moon are called Lights, because they give light, Gen. 1. 16. Thus Christ is called the true Light, Ioh. 1. 9. and compare Iohn 8. 12. with Eph. 5. 14. and you'l find these words quoted to that purpose.

i. e. The greatest glory, as the Cedars of God, the mountains of God, &c. comp. Rev. 21. 11. or, the glorious Lord, or the Lord of glory, or Christ, who is the glory of the Father is come unto thee, he is at hand to make himself glorious in some wonderful work for thy salvation: either, in his Doctrine, or Miracles, or work of Redemption, that his glory may rest upon thee suitable to the Psalmists prayer, Psal. 85. 6, 7, 9.

Like as when the Sun spreads it self into every place, leaving none dark, thus it refers to the glorious Gospel, called such a glorious Light, 2 Cor. 4. 4.

Marginal references: Or, be enlightned▪ for thy light cometh.; Mal. 4. 2.

2 For behold, the 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.

Either Affliction, and Misery, a known Metaphor, or Ignorance, and Idolatry, as also all kinds of Errours, and Immoralities, with which all that are out of the Church are smutted, and polluted, compare Eph. 4. 18, 19.

Either 1. General, all the Inhabitants of the Earth, such as through ignorance reject the Gospel. Or, rather, 2. More particular, the Babylonians by a Synecdoche of the whole for a part in that dismal condition, being harassed by Cyrus, whereby the Jews were delivered, this being also a type of the [illegible: 1+ letters]eliverance of Gods People by the Messiah, which t[illegible: 1+ letters]is Text principally intends.

An allusion to that Egyptian darkness, [illegible: 1 word]. 10. 21, &c. palpable ignorance the inlet▪ and nursery to [illegible: 1 word] [illegible: 1+ letters] latry, and all prophaneness.

i. e. Christ, Mal. 4. 2. Luke 1. 77, 78, 79.

Shall be wonderful conspicuous; as the Lords [illegible: 1 word] answers to the darkness covering the Earth, so the glory being s[illegible: 1+ letters]en, answers to that gross darkness. The sense is, that whereas the time was, that the people of God were under great calamities, while their enemies were in ease and prosperity, now it shall be quite contrar[illegible: 1+ letters]; now these shall be in Adversity, and those in Prosperity, a great turn of Providence; and withal implies, that this light of grace is a peculiar to his people, in respect of which, all other prosperity is but darkness▪ and misery; as Light was peculiar to Goshen, when darkness was in all the Egytian houses. Exod. [illegible: 1+ letters]0. 23.

3 And the Gentiles shall come to thy light, and kings to the brightness of thy rising.

Either to congratulate thy deliverance, or the respect that should be shewn them by other Nations upon their deliverance or rather▪ shall be allured by thy light to c[illegible: 1+ letters]me to thee, as Travellers in a dark night, and out of their way, when a light discovers itself, do make to it, so the Doctrine of the Gospel shall shine so bright, and be made so conspicuous by preaching, and miracles, that they shall not only congratulate them, and wish them much joy, but rejoyce and participate with them in their happiness, Rev. 21. 24. A plain prophecy of the calling of the Gentiles, which promise was made to Christ, Ch. 49 6.

Or yea, or even kings, which was fulfilled under Cyrus, Darius, Alexander, and the Aegyptian Kings.

To add to thy lustre, thou shalt not be honoured only by the conversion of mean persons, but even of honourable Personages, embracing the Christian faith, and submitting themselves to Christs Scepter and Government. See ch. 49. 23. To observe thy progress, and how thou shalt encrease by degrees, as the Su[illegible: 1+ letters] in its ascending; In Christs time there were 12 Apostles, afterwards 120 Disciples, in a short time many thousands, then the Church grew into Congregations, and then to spread Nations.

Marginal references: Rev. 21. 24.

4 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.

Or in a Circle; into all parts of the Earth; it seems to rel[illegible: 1+ letters]te to the Apostles, and Disciples, with their successors, carrying the Gospel into all parts of the world: And in regard it would be as it were a thing incredible, he bids them lift up their eyes, as if they were to behold it in some Vision, or, upon some Watch-Tower in Ierusalem; there is the like expression, chap. 49. 18.

He speaks more particularly either of the Jews flocking from all parts to Ierusalem, when they shall hear of their return from Babylon, which may be true in the type or especially, of the coming in of some of all nations to the Gospel.

The same thing, onely for elegancy sake expressed in its parts, the sense respects both Persons, and place; as to Persons, thy Sons and thy Daughters also shall be brought unto thee tenderly, as it [illegible: 1 word] in arms, Isa. 49. 22. where by thy side by equivalent expressions of Arms, Bosom and Shoulders▪ is supplied with reference to them both, and may import they shall be brought into the Church of Christ as unto their Mother, and it may further be observed, that where the Masculin[illegible: 1+ letters] gender is joined with the Feminine of the same species, it notes multitude, and variety as, Eccl. 2. 8. Men▪Singers, and Women▪Singers i. e. All sorts and variety of vocal Musick: and as to place both thy Sons and thy Daughters that are not only near▪ but also afar off, shall come to thee as we say far and near, Acts 2. 39. or, it is the same with what was said before round about in all quarters of the world; from far noting the Longitude, and ad latus at, or on thy side the Latitude, and even those that perhaps were before at enmity one with another.

Marginal references: Chap. 49. 1[illegible: 1+ letters], [illegible: 1+ letters]2, 23. & 6[illegible: 1+ letters]. 11, 12.

5 Then shalt thou 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.

viz. With a great deal of delight the multitudes of thy Children running to thee.

As when one River meeting with another and joining Waters, run sweetly together as one and the same River, this notes the abundance▪ of their united Joys and delights; or they shall flock together to behold such an amazing fight.

As standing amazed to see such multitudes come in to the Lord Christ, see on Chap, 54. 1, 2. &c. As it were surprized with it, as those, Act. 2. 7. or, overwhelmed with the joyfull sight, as Iacob was with the tydings of Ioseph, Gen. 45. 26. and those of the Circumcision, that were with Peter, Act. 10. 45. such a mixture of fear and [illegible: 1+ letters]oy you have expressed, Ier. 33▪ 9. the sense is much the same with, Chap. 49. 18.

Both with Joy, and love; Joy within at the coming in of the Gentiles, and this outwardly expressed in the enlargedness of love, and Charity towards them. Fear doth properly contract the heart, therefore this expression intimates it to be a fear mixed with such an affection as will[illegible: 1+ letters]dilate it.

Either the Islands of the Sea, viz. the Nations as before a Meto[illegible: 1+ letters]ymy of the subject, shall turn to thee in Religion, or Affection, they that formerly so much hated thee (they that live by the Sea coasts being usually noted for the worst of men) shall now love thee; or, the wealth, and traffick of those, that trade by Sea, the Riches of the Merchant, and so possibly the Prophet may allude to Psa. 72. 10. for Tharsis is sometimes taken for the Sea, as hath been before shewed: see on, 1 Kin. 10. 22.

Thy traders shall not so much convert their Riches to their own use as to thine.

Or wealth, thou shalt not have only the wealth, but the strength of the Nations to stand by thee, which hath also an Eye, as in the type, to that readiness, and willingness that would be in the Nations to help them out of Babylon.

Marginal references: Or, shin[illegible: 1+ letters].; Or, noise of▪ the sea shall be turned toward thee.

6 The multitude of camels q 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.

or, also, or even the Dromedaries, which are a lesser sort of Camel, so called from their swiftness in running, to which they are the better enabled, because, as Pliny observes, they can indure thirst four days together. q. d. They shall make all the hast imaginable in bringing their Riches to thee.

Both these Midianites, and Ephaites descended from Abraham by Keturah, Gen. 25. 2. 4. they dwelt beyond Arabia, and Camels are mentioned coming from hence, because of all places they were the most numerous here, Iudge. 7. 12.

This Sheba descended from Cush, the Son of cursed Ham the Son of Noah, Gen. 10. 6, 7. from whom a certain Country in Arabia Felix took its name, whose Queen it was, that came to visit Solomon, 1 Kin. 10. 1. and her bringing gifts might be a type of this, Solomon being a type of Christ, of which the wise men might be the first fruits, Mat. 2.

The Principal Commodities with which this Country abounded, and by which we are to understand what ever is precious; and Frankincense is onely peculiar to Arabia.

The motive drawing them thither being more for Religion then trade.

g i. e. The abundance of wealth, and Treasure, that is brought upon Camels, this being the Creature the Eastern people used for carriage of their gold, and spice, and other rich Treasure, which are said to cover them, the like phrase with that Iudg 6. 5. or, whereby is understood those people, that did use to ride on Camels, as the Arabians, and the bordering Countries; for by these, and such like figurative, and borrowed expressions in several verses of this Chapter is particularized several Nations, and by them is implyed the coming in of all Nations unto Christ, and therefore they are brought in as presenting the choicest Commodities of their respective Countries, so that we may be the better excused from speaking particularly to them in their respective places.

Marginal references: Or, wealth.; Chap. 61. 6.

7 All the flocks of Kedar shall be gathered together unto thee, the rams of Nebajoth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory .

The people whereof descended from Ishmael, and lived in Arabia Petrea, who were principally Shepherds

q. d. Nay the chief of the flock, viz. for Sacrifice, this Neb[illegible: 1+ letters]joth being put for the people thereof, and sprang from Ishmael also, Gen. 25. 13. Rich, as the other were in flocks▪ [illegible: 1 word] inhabiting the same Country, as the Sabeans offered the Proper Commodities of their Country, as gold, and spice, so these of theirs, viz. Cattle, shewing that each Country, and so each Person should bring that wherewith they did most excel.

This shews that Abraham's Children according to the flesh should also be brought in to the Gospel, comp. Mal▪ 1. 11.

Being offered▪ they shall not now, as heretofore, be rejected, and hereby they shall be distinguished from the profane oblations of the Gentiles. i. e. In the name of Christ, who is the true, and only Gospel Altar.

i. e. The Temple, or my house: Glory being put here by a Metonymy of the Adjunct for God himself, who is glorious: God shall become glorious by the multitude of Sacrifices, that shall be offered, and accepted here, Psa. 29. 9. and it is a type how glorious his New Testament Spiritual Worship shall be, this Altar pointing at Christ, out of whom nothing is accepted, and that his Church should be glorious being built of living stones, 1 Pet. 2. 5.

8 Who are these that fly as a cloud, and as the doves to their windows?

In the 4th verse he spake to them as upon some high watch Tower, where they might behold as in a Circle all the parts of the World. Now espying from all parts, he brings them in calling out with admiration who are these? Partly with reference to the number, or partly with reference to the Persons, so the Heb. what are these? They being not Jews, but strangers▪ and so directly intimating the Gentiles flocking into the Church that come so swi[illegible: 1+ letters]tly, and in so great flocks, the same thing still; The former Metaphor, of clouds imports their number as well as their speed, Ezek. 38. 9. thus abundance of Witnesses is called a cloud of Witnesses, Heb. 12. 1. the scope is to note the great confluence of people that should come into the Church, that should be begotten by the Apostles Doctrine; which the LXX Translation seems to point at, who render it as Doves with their young ones, unto me, and by flying may be noted their Spiritual state being elevated above the world, as the Clouds above the Earth, and Doves when upon the wing.

9 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 because he hath glorified thee .

See Chap. 41. 1. and 59. 18.

viz. to conveigh them to me.

i. e. Those that Traffique by Sea, as before, see Chap. 2. 16. these lying most convenient for that imployment, in naming this he implies by a Synecdoche all that had commerce with other Nations.

Preferring this before any other business they take in hand; this hath undergone the various senses of divers Interpreters, such as are not futilous, and vain I conceive may run into one of these two; either 1. By reading it with a supplement of the note of similitude, which is frequent, as at first, or formerly, viz. As in the days of Solomon, who was a type of Christ, the matter here spoken of seeming to s[illegible: 1+ letters]it with it, 1 King. 10. 12. See 2 Chro. 9. 21, &c. Or rather 2. By taking the word first, as the Hebrews mostly do, not so much with reference to time, or order, as to dignity, namely they shall have the precedency, and honour of bringing themselves, and conducting others; this may be true also as to time, and so verified in the wise men coming the first to Christ, when he was born, and as a first fruits of the rest of the Gentiles.

Begotten by the word.

From the remotest parts, this may be understood with reference either to place, at how great a distance soever either in place or state, they shall come to Christ who hath Sons abroad in Gods decree, not yet called, other Sheep that he will bring into his sold, Ioh. 10. 16.

Their may refer either to the Merchant bringing traffique with him, as verse 6. or the Jews, as Israel came out of Egypt with all their treasure with them, and what others gave them, Ezr. 1. 4. as also the vessels, that were sent back with them, Ezr. 1. 7.

i. e. To the Lord himself by a periphrasis, or to his Temple, where his name was placed, the type of the Church, comp. 2 Sam. 7. 13. with, 1 Chro. 17. [illegible: 1+ letters]2. or in the name of the Lord, or for his sake, who is the holy one, the like Metonymies having been formerly and frequently pointed at.

He will spread thy fame, and make thee honourable in the Eyes of the world and that especially in setting up the ministry of the Gospel in the midst of thee. The name of God, and so also of Israel were contemptible among the Gentiles before the coming of Christ, and spreading of the Gospel, but (as a consolation to his people) it is promised they shall both be honourable; and here God by an Enallage of the Person speaks of himself in the third Person.

Marginal references: Gal. 4. 26.

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.

viz. Such as were not Israelites, and he puts Sons of strangers by an usual Hebraism for strangers properly termed alienigenae, see Chap. 56. 3. this was literally fulfilled in repairing the walls of Ierusalem; he spake before of the Temple, now of the City, and Spiritually in the Ministers of the Gospel, who are the walls, and Bullwarks 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 administer all necessaries to thee; as they had been demolished by the Babylonians, so they were repaired by the favour of Cyrus, Darius Hystaspes, Artaxerxes, &c. All strangers, Ezra 6. 7. &c. or strangers becoming Proselytes, see Chap. 56. 6.

As I afflicted thee in my anger, so out of my compassions I will abundantly bless thee.

11 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 that end and purpose, or by reason of the conflux of people, that shall be continually flocking thither arguing abundance of peace and security, and great enlargement of the Church, and that the Christian Church shall be always open to the Godly, to receive all co[illegible: 1+ letters]ers freely.

Or wealth either all wherein they excell; or all the prey taken in fight.

As it were Captives in Chains, such as they took in war, being made victorious, so say some; but rather such as were led, and conducted in state.

Marginal references: Rev. 21. 25.; Or, wealth.

12 For the nation and kingdom that will not serve thee shall perish: yea these nations shall be utterly wasted .

Do offices of kindness so is the word used, Chap. 19. 23. or rather that will not submit to Christ's Scepter.

Heb. Wasting be wasted, viz. By thy sword: accordingly we read of many victories in Iosephus that the Jews obtained, and in the book of the Macchabees as a fulfilling of this Prophecy, but this doth Principally relate to the Spiritual Ierusalem, and this seems to anticipate an objection, If the gates stand continually open, we shall be in danger of enemies; not so, saith he, for they shall all either serve thee, or perish.

y Shall be no more sui juris, but subdued to thee, and as refusing subjection to Christ shall perish everlastingly, as they all perished in the deluge, that were not in the Ark, they that should be saved were added to the Church, Act. 2. 47, and, Rev. 21. 24.

Marginal references: Zech. 14. 17.

13 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 Box, the Fir, the Pine, and the Cedar, on account whereof Lebanon grew so famous, a Metonymy of the Efficient, Kings, Princes, and great ones the glory of the world, and also Persons of a lower rank, the Pi[illegible: 1+ letters]es, Firs, and Box trees, as also the choicest Persons, endued with the special gifts of the Holy-Ghost shall be the materials, and members of Christ's Church as those also of a lower size, and measure, we find the godly called trees, Ch. 61. 3. they shall have sweet Communion together; the Box shall not envy the Pine, nor the Pine despise the Box, they shall Worship the Lord together.

This is the reason and end why the glory of Lebanon is to be brought hither; by these trees understand the beauty, and Nobility of the Church. Trees being both for building and for beautifying

The Temple wherein was the Sanctuary, this being a type of the Church both actively, as that which his presence Sanctifyeth; and passively, as that, wherein he is worshipped, and Sanctified.

viz. The Ark, 1 Chro. 28. 2. described here by a periphrasis so called because supposing God after the manner of man to sit as on a seat between the wings of the Cherubims, his feet would rest upon the Ark, and therefore called the mercy seat, Exod. 25. 17, 18, 19, 20. The Temple, and Sion is called his rest, Psa. 132. 13, 14. and all this is made good in the Gospel Church 2 Cor. 6. 16.

Marginal references: Chap. 35. 2. & 41. 19.

14 The sons also of them that afflicted thee, shall come bending unto thee, and all they that despise thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, the Zion of the holy One of Israel.

Either their posterity acknowledging their Fathers sins in afflicting thee, or themselves, for it is the manner of the Hebrews to put the Sons of a thing for the thing its self.

Humbling themselves, as penitents, this being a sign of Reverence, and respect, and that either for love, or fear, submit to the yoke of Christ, they shall be like Christ, of an humble, and meek Spirit, and the degree of this is mentioned in the next clause.

This notes that great degree of Submission that eve[illegible: 1+ letters] despisers, and enemies shall yield to the Church prostrating themselves as humble suppliants. See, Chap. 49. 23. or rather to Christ the head, King, and Husband of the Church.

They shall give her that honourable title, or acknowledge her to be so, and so called both from the Love that God had for her, and from the Temple of God that was in her.

Marginal references: Chap. 45. 14. & 49. 23.; Rev. 3. 9.

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 .

Both of God. i. e. As to outward appearance, and of her inhabitants, being upon the matter depopulated.

Either slighted, and neglected, or suffering actual miseries, and Slaughters; thus was she dealt with, Lam. 1. 2.

Thy streets were left desolate.

The Abstract is put here for the Concrete▪ whereby the Hebrews are wont to express the superlative degree, and in this happy estate we find the Church, Zech. 2. per to[illegible: 1+ letters]. and 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.

The Churches happiness should be the rejoicing and comfort of succeeding generations, she would be the matter of their great rejoicing, a Metonymy of the Object.

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 .

A Metaphor taken from Children sucking nourishment from the breast, the sense is that the Church should draw, or drain the wealth of Nations, and the riches, and power of Kings, and what ever is most excellent, and that it should come freely, and affectionately, as milk flows from the breast of the Mother; the same thing intended, Chap. 49. 23. and in the foregoing verses.

i. e. Experience it; knowing is often put for an experimental knowing.

Styled so either with reference to Iacob's Person, he being the first that gave God this title, Gen. 49. 24. or with reference to Iacobs posterity, viz. the Jews. These things will certainly be accomplished, for he is the mighty God, and so able, and the God of Iacob, so obliged by Covenant, and Relation.

Marginal references: Chap. 49. 23. & 61. 6.; Chap. 43. 3.

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 exactours righteousness .

Here is the effect of the former promise, thy poverty shall be turned to riches, all things shall be altered for the best, an allusion to the days of Solomon, when gold was as brass: thus on the Contrary, when they change for the worse in the state, it useth to be expressed by the like Metap[illegible: 1+ letters]ors, Ch. 1. 21, 22, 23.

i. e. Loving, Me[illegible: 1+ letters]k and Peaceable, the Abstract put for the Concrete, as is usual, whether you understand it of Under-officers, they shall be Officers of peace, or, of Governours, thou shalt have a peaceable Government, as was made good to them under Ezra, Nehemiah, Zoro[illegible: 1+ letters]abel, and such like.

Most righteous, as before peace for peaceable, the Church is not freed from Taxes, and paiments, that is given by Christ and Peter unto Caesar, but it shall be without oppression▪ and grinding; no more then is necessary, and not exacted rigorously; though all these were made good in their return out of Babylon, yet doth it more properly relate to the meliorating of the Church under the Gospel wherein instead of carnal Ceremonies, she had Spiritual Ordinances, which is the scope of the Apostle, Heb. 9. and larger measures of the holy Spirit and should have such Officers as would speak peace to the Consciences by discovering the compleat, and perfect righteousness of him, who fulfilled all 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 .

That this, and what follows, must necessarily be understood of the Church Triumphant (though there only it will be compleat) I see no necessity, neither will I obtrude my Judgment, but leave it to the judicious as being more proper in a Comment; none to ofter violence to this quiet state thou shalt attain to, either within thee to oppress by Injustice, Rapine, or Fraud, or without thee by hosti[illegible: 1+ letters] invasions, and this the Prophet mentions as the effect of good Officers in the former verse.

no havock made among thy people

They shall be safe, and able to defend thee, thou shalt be as safe, as salvation it self can make thee, when a thing is said in Scripture to be called so, it often signifies as much as to be so, Ch. 26. 1. & 47. 1. and 56. 7. and it intimates as much as that God will be salvation to his Church, when they shall be without Gates, and Walls, he will be their safety, and the matter of their praise, see Isa. 26. 1. and God's care of his Church is the matter of that exhortation to praise him, Psa. 147.

A double Metonymy, viz. of the Effect, as salvation will cause praise, and of the Adjunct as it is worthy of praise; so that within or upon thy Gates and Walls, thou shalt sing praises.

Marginal references: Chap. 26. 1.

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 .

These shall not be at all esteemed in comparison of the Spiritual light of the Church and this is laid down as the [illegible: 1 word] of the Churches comfort as the former was for her safety, so that God will not only be a shield, but▪a Sun to her, Psa. 84. 11. [illegible: 1+ letters]ot [illegible: 1+ letters]at they shall not have the Sun, and Moon among them, but that the light of the godly as such, should principally consist in what is [illegible: 1+ letters] tual.

Christ shall scatter all darkness and ignorance, enlightning thee with the doctrines of the Gospel, and graces of his Spirit, and this shall be Everlasting, not wax, and wane, and suf[illegible: 1+ letters]r [illegible: 1+ letters]lipses▪ and settings, as the Sun, and Moon do, but it shall be con[illegible: 1+ letters]ant without shadow of change, no night, which will be undoubtedly tru[illegible: 1+ letters] of the Church in Heaven, whatever it will be, or, how near soever it will come to it here, which I presume will bear its analogy.

Always ministring matter of thy glorying in him▪ or, thy interest in this God shall be great honour [illegible: 1+ letters]o thee; or else, it is the same thing with the sentence immediately before in o[illegible: 1+ letters]her words, that will make thee glorious, a Metonymy of the Efficl[illegible: 1+ letters]t, thus he is said to give glory, Psa. 84. 11.

Marginal references: Rev 21 23. & 22. 5.; Zech. 2. 5.

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 .

Literally he means the Jews mourning in Babylon; but especially the uninterrupted happiness of the Church; the Hebrew here for ended signifies recompensed, their days of rejoicing shall abundantly recompense all their days of mourning.

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 .

i. e. the greater part, the word in this use hath been shewn frequently, or, altogether righteous, compleatly righteous.

As this respects the Jews, the sense may be, they went into Captivity wicked, but most of them being dead, and many of the Survivours tarrying behind, they that returned are said to be righteous, Chap. 1. 25, 26, 27. and 4. 4. but Principally as it respects the Church they shall be all Saints either by profession, as Paul calls them frequently Saints by calling, or rather by an inherent righteousness or perfectly by the imputed righteousness of Christ, see on ch. 35. 8.

i. e. for a long time, as you have many instances, and this is spoken, lest that poor remnant should be afraid of being driven out again; but with reference to the Church, that they should for ever be continued as God's peculiar people.

put by apposition, viz. Thy people being of my planting, and so also the next clause, the work of my bands, and therefore cannot miscarry, being what I shall take delight in, and thus the Children of God are said to be his workmanship created in Christ Iesus, Eph. 2. 10.

Either that I may make them glorious in being thus planted, or, my self glorious in thus planting them.

Marginal references: Chap. 4. 2. & 61. 3. See Chap. 32. 16. Mat. 15. 13.; Chap. 29. 23. & 45. 11.

22 A little one shall become a thousand , and a small one a strong nation : I the LORD will hasten it in his time .

Though of very small beginning and contemptible, yet shall greatly multiply: Though the Church at first will be but a very few, yet will it encrease into many thousands, this plant or seed will spring up to many; some understand it, that many shall be converted, and brought into the Church by men of very few, low, and mean parts; however these things seem to agree better to some state of the Church here, then to the state of the Church Triumphant.

If this signify not the same with the other, as probably it may, the word strong signifying numerous, Io[illegible: 1+ letters]l 1. 6. then we may understand it, that as the former respected their number, so this their strength.

viz. In due time, the time that I have appointed. q. d. Let not this be doubted because I have undertaken it, to whom nothing is difficult, when the time of the promise comes, he will make hast, it will be done speedily; or, as soon as it begins, it shall hasten apace, as it did in Peters Sermon, 3000 in one day, Acts 2. and 5000 in another, Acts 4. and so soon filled the whole world, and one Paul planted whole Churches, as the people in Egypt increased from 70 Persons to a vast multitude.

Isa 60:1

It is still night. The inward and outward condition of the church is night; and if it is night followed by a morning, it is so only for those who “against hope believe in hope.” The reality which strikes the senses is the night of sin, of punishment, of suffering, and of mourning - a long night of nearly seventy years. In this night, the prophet, according to the command of God, has bee prophesying of the coming light. In his inward penetration of the substance of his own preaching, he has come close to the time when faith is to be turned to sight. And now in the strength of God, who has made him the mouthpiece of His own creative fiat, he exclaims to the church, Isa 60:1 : “Arise, grow light; for thy light cometh, and the glory of Jehovah riseth upon thee.” The appeal so addressed to Zion-Jerusalem, which is regarded (as in Isa 49:18; Isa 50:1; Isa 52:1-2; Isa 54:1) as a woman, and indeed as the mother of Israel. Here, however, it is regarded as the church redeemed from banishment, and settled once more in the holy city and the holy land, the church of salvation, which is now about to become the church of glory. Zion lies prostrate on the ground, smitten down by the judgment of God, brought down to the ground by inward prostration, and partly overcome by the sleep of self-security. She now hears the cry, “Arise” (qūmı̄). This is not a mere admonition, but a word of power which puts new life into her limbs, so that she is able to rise from the ground, on which she has lain, as it were, under the ban. The night, which has brought her to the ground mourning, and faint, and intoxicated with sleep, is now at an end. The mighty word qūmı̄, “arise,” is supplemented by a second word: 'ōrı̄. What creative force there is in these two trochees, qūmı̄ 'ōrı̄, which hold on, as it were, till what they express is accomplished; and what force of consolation in the two iambi, ki-bhâ 'ōrēkh, which affix, as it were, to the acts of Zion the seal of the divine act, and add to the ἄρσις (or elevation) its θέσις (or foundation)! Zion is to become light; it is to, because it can. But it cannot of itself, for in itself it has no light, because it has so absolutely given itself up to sin; but there is a light which will communicate itself to her, viz., the light which radiates from the holy nature of God Himself. And this light is salvation, because the Holy One loves Zion: it is also glory, because it not only dispels the darkness, but sets itself, all glorious as it is, in the place of the darkness. Zârach is the word commonly applied to the rising of the sun (Mal 4:2). The sun of suns is Jehovah (Psa 84:12), the God who is coming (Isa 59:20).

Isa 60:2-3

It is now all darkness over mankind; but Zion is the east, in which this sun of suns will rise. Isa 60:2 “For, behold, the darkness covereth the earth, and deep darkness the nations; and Jehovah riseth over thee, and His glory becomes visible over thee.” The night which settles upon the world of nations is not to be understood as meaning a night of ignorance and enmity against God. This prophecy no doubt stands in progressive connection with the previous one; but, according to Isa 59:19, the manifestation of judgment, through which Zion is redeemed, brings even the heathen from west to east, i.e., those who survive the judgment, to the fear of Jehovah. The idea is rather the following: After the judgments of God have passed, darkness in its greatest depth still covers the earth, and a night of clouds the nations. It is still night as on the first day, but a night which is to give place to light. Where, then, will the sun rise, by which this darkness is to be lighted up? The answer is, “Over Zion, the redeemed church of Israel.” But whilst darkness still covers the nations, it is getting light in the Holy Land, for a sun is rising over Zion, viz., Jehovah in His unveiled glory. The consequence of this is, that Zion itself becomes thoroughly light, and that not for itself only, but for all mankind. When Jehovah has transformed Zion into the likeness of His own glory, Zion transforms all nations into the likeness of her own. Isa 60:3 “And nations walk to thy light, and kings to the shining of thy rays.” Zion exerts such an attractive force, that nations move towards her light (ל הלך as in לביתו ni sa הלך and other similar expressions), and kings to the splendour of her rays, to share in them for themselves, and enjoy them with her. All earthly might and majesty station themselves in the light of the divine glory, which is reflected by the church.

Isa 60:4

Zion is now exhorted, as in Isa 49:18, to lift up her eyes, and turn them in all directions; for she is the object sought by an approaching multitude. “Lift up thine eyes round about, and see: they all crowd together, they come to thee: thy sons come from afar, and thy daughters are carried hither upon arms.” The multitude that are crowding together and coming near are the diaspora of her sons and daughters that have been scattered far away (Isa 11:12), and whom the heathen that are now drawing near to her bring with them, conducting them and carrying them, so that they cling “to the side” (Isa 66:12) of those who are carrying them upon their arms and shoulders (Isa 49:22). תּאמנה is softened from תאמנּה, the pausal form for אתמנה (compare the softening in Rth 1:13), from אמן, to keep, fasten, support; whence אמן, אמנת, a foster-father, a nurse who has a child in safe keeping.

Isa 60:5

When this takes place, Zion will be seized with the greatest delight, mingled with some trembling. “Then wilt thou see and shine, and thine heart will tremble and expand; for the abundance of the sea will be turned to thee, the wealth of the nations cometh to thee.” It is a disputed question whether the proper reading is תּראי, תּראי, or תּיראי - all three point to יר) - or תּראי, from ראה. The last is favoured by the lxx, Targ., Syr., Jerome, Saad., and all the earlier Jewish commentators except AE, and is also the Masoretic reading; for the Masora finalis (f. 1, col. 6) observes that this רתאי is the only instance of such a form from ראה (differing therefore from תיראי in Zep 3:15, where we also find the readings תיראי and תראי); and there is a note in the margin of the Masora, חטף לית, to the effect that this תראי is the only one with chateph, i.e., Sheva. Moreover, תּראי (thou shalt see) is the more natural reading, according to Isa 66:14 and Zec 10:7; more especially as ירא is not a suitable word to use (like pâchad and râgaz in Jer 33:9) in the sense of trembling for joy (compare, on the contrary, ירע, Isa 15:4, and רהה in Isa 44:8). The true rendering therefore is, “Then wilt thou see and shine,” i.e., when thou seest this thou wilt thine, thy face will light up with joy; nâhar as in Psa 34:6. Luther render it, “Then wilt thou see thy desire, and break out,” viz., into shouting; Jerome, on the contrary, has, “Thou wilt overflow, i.e., thou wilt be inundated with waters coming suddenly like rivers.”

The impression produced by this revolution is so overpowering, that Zion’s heart trembles; yet at the same time it is so elevating, that the straitened heart expands (ורחב, a figure quite unknown to the classical languages, although they have angor and angustia; the lxx renders it καὶ ἐκστήση, after the reading ורהב in Chayug, and Isaac Nathan in his Concordance, entitled נתיב מיר): for hămōn yâm, i.e., everything of value that is possessed by islands and coast lands (hâmōm, groaning, a groaning multitude, more especially of possessions, Psa 37:16, etc.), is brought to her; and chēl gōyim, the property, i.e., (looking at the plural of the predicate which follows; cf., Hag 2:7) the riches (gold, silver, etc., Zec 14:14) of the heathen, are brought into her, that she may dispose of them to the glory of her God.

Isa 60:6-7

The nations engaged in commerce, and those possessing cattle, vie with one another in enriching the church. “A swarm of camels will cover thee, the foals of Midian and Ephah: they come all together from Saba; they bring gold and incense, and they joyfully make known the praises of Jehovah. All the flocks, of Kedar gather together unto thee, the rams of Nebaioth will serve thee: they will come up with acceptance upon mine altar, and I will adorn the house of my adorning.” The trading nations bring their wares to the church. The tribe of Midian, which sprang from Abraham and Keturah (Gen 25:2), and of which Ephah (Targ. Hōlâd, the Hutheilites?) formed one of the several branches (Gen 25:4), had its seat on the eastern coast of the Elanitic Gulf, which is still indicated by the town of Madyan, situated, according to the geographers of Arabia, five days’ journey to the south of Aila. These come in such long and numerous caravans, that all the country round Jerusalem swarms with camels. שׁפעת as in Job 22:11; and בּכרי (parallel to גּמלּים) from בּכר = Arabic bakr or bikr, a young male camel, or generally a camel’s foal (up to the age of not more than nine years; see Lane’s Lexicon, i. 240). All of these, both Midianites and Ephaeans, come out of Sheba, which Strabo (xvi. 4, 10) describes as “the highly blessed land of the Sabaeans, in which myrrh, frankincense, and cinnamon grow.” There, viz., in Yemen,Seba (סבא, Isa 43:3; Isa 45:14) is Meroe generally, or (according to Strabo and Steph. Byz.) more especially a port in northern Ethiopia; Sheba (שׁבא), the principal tribe of southern Arabia, more especially its capital Marib (Mariaba), which, according to an Arabian legend, contained the palace of Bilkis, the שׁבא מלכּת (see Exc. iv. in Krüger'sFeldzug von Aelius Gallus, 1862). It is true that the following passage of Strabo (xvi. 14, 21) is apparently at variance with the opinion that the seat of the Sabaeans was in southern Arabia. “First of all,” he says, “above Syria, Arabia Felix is inhabited by the Nabataeans and Sabaeans, who frequently marched through the former before it belonged to the Romans.” But as, according to every other account given by Strabo, the Sabaeans had their home in Arabia Felix, and the Nabataeans at the northern extremity of the Red Sea, in Arabia Petraea, all that this passage can imply is, that at that part of Arabia which stretches towards the Syrian boundary, the expeditions of the Sabaeans came upon the Nabataeans.) where spices, jewels, and gold abound, they have purchased gold and frankincense, and these valuable gifts they now bring to Jerusalem, not as unwilling tribute, but with the joyful proclamation of the glorious deeds and attributes of Jehovah, the God of Israel.

And not only do the trading nations come, but the nomad tribes also: viz., Kedar, the Kedarenes, with their bows (Isa 21:17), who lived in the desert, between Babylonia and Syria, in חצרים (Isa 42:11), i.e., fixed settlements; and Nebaitoh, also in Ishmaelitish tribe (according to the incontrovertible account of Gen 25:13), a nomad tribe, which was still of no note even in the time of the kings of Israel, but which rose into a highly cultivated nation in the centuries just before Christ, and had a kingdom extending from the Elanitic Gulf to the land on the east of the Jordan, and across Belka as far as Hauran; for the monuments reach from Egypt to Babylonia, though Arabia Petraea is the place where they chiefly abound.Quatremère rejects the identity of the Nabataeans and the Ishmaelitish Nebaioth; but it has been justly defended by Winer, Kless, Knobel, and Krehl (Religion der vorisl. Araber, p. 51).

The Kedarenes drive their collected flocks to Jerusalem, and the rams (אילי, arietes, not principes) of the Nabataeans, being brought by them, are at the service of the church (ישׁרתוּנך a verbal form with a toneless contracted suffix, as in Isa 47:10), and ascend על־רצון, according to good pleasure = acceptably (with the על used to form adverbs, Ewald, §217, i; cf., lerâtsōn in Isa 66:7), the altar of Jehovah (âlâh with the local object in the accusative, as in Gen 49:4; Num 13:17). The meaning is, that Jehovah will graciously accept the sacrifices which the church offers from the gifts of the Nabataeans (and Kedarenes) upon His altar. It would be quite wrong to follow Antistes Hess and Baumgarten, and draw the conclusion from such prophecies as these, that animal sacrifices will be revived again. The sacrifice of animals has been abolished once for all by the self-sacrifice of the “Servant of Jehovah;” and by the spiritual revolution which Christianity, i.e., the Messianic religion, as produced, so far as the consciousness of modern times is concerned, even in Israel itself, it is once for all condemned (see Holdheim’s Schrift über das Ceremonial-gesetz im Messiasreich, 1845). The prophet, indeed, cannot describe even what belongs to the New Testament in any other than Old Testament colours, because he is still within the Old Testament limits. But from the standpoint of the New Testament fulfilment, that which was merely educational and preparatory, and of which there will be no revival, is naturally transformed into the truly essential purpose at which the former aimed; so that all that was real in the prophecy remains unaffected and pure, after the dedication of what was merely the unessential medium employed to depict it. The very same Paul who preaches Christ as the end of the law, predicts the conversion of Israel as the topstone of the gracious counsels of God as they unfold themselves in the history of salvation, and describes the restoration of Israel as “the riches of the Gentiles;” and the very same John who wrote the Gospel was also the apocalyptist, by whom the distinction between Israel and the Gentiles was seen in vision as still maintained even in the New Jerusalem. It must therefore be possible (though we cannot form any clear idea of the manner in which it will be carried out), that the Israel of the future may have a very prominent position in the perfect church, and be, as it were, the central leader of its worship, though without the restoration of the party-wall of particularism and ceremonial shadows, which the blood of the crucified One has entirely washed away. The house of God in Jerusalem, as the prophet has already stated in Isa 56:7, will be a house of prayer (bēth tephillâh) for all nations. Here Jehovah calls the house built in His honour, and filled with His gracious presence, “the house of my glory.” He will make its inward glory like the outward, by adorning it with the gifts presented by the converted Gentile world.

Isa 60:8-9

From the mainland, over which caravans and flocks are coming, the prophet now turns his eyes to the sea. “Who are these who fly hither as a cloud, and like the doves to their windows? Yea, the islands wait for me; and the ships of Tarshish come first, to bring thy children from far, their silver and gold with them, to the name of thy God, and to the holy One of Israel, because He hath ornamented thee.” Upon the sea there appear first of all enigmatical shapes, driving along as swiftly as if they were light clouds flying before the wind (Isa 19:1; Isa 45:22), or like doves flying to their dovecots (celeres cavis se turribus abdunt, as Ovid says), i.e., to the round towers with their numerous pigeon-holes, which are provided for their shelter. The question is addressed to Zion, and the answer may easily be anticipated - namely, that this swarm of swiftly flying figures are hurrying to a house which they long to reach, as much as pigeons do to reach their pigeon-house. The kı̄ which follows is explanatory: this hurrying presents itself to thine eyes, because the isles wait for me. The reason for all this haste is to be found in the faith of those who are hurrying on. The Old Testament generally speaks of faith as hope (ל קוּה as in Isa 51:5; Isa 42:4); not that faith is the same as hope, but it is the support of hope, just as hope is the comfort of faith. In the Old Testament, when the true salvation existed only in promise, this epithet, for which there were many synonyms in the language, was the most appropriate one. The faith of the distant lands of the west is now beginning to work. The object of all this activity is expressed in the word להביא. The things thus flying along like clouds and doves are ships; with the Tartessus ships, which come from the farthest extremity of the European insular quarter of the globe, at their head (בּראשׁנה with munach instead of metheg, in the same sense as in Num 10:14; lxx ἐν πρώτοις; Jerome, in principio, in the foremost rank), i.e., acting as the leaders of the fleet which is sailing to Zion and bringing Zion’s children from afar, and along with them the gold and silver of the owners of the vessels themselves, to the name (לשׁם, to the name, dative, not equivalent to למען; lxx διὰ, as in Isa 55:5) of thy God, whom they adore, and to the Holy One of Israel, because He hath ornamented thee, and thereby inspired them with reverence and love to thee (פארך for פארך, as in Isa 54:6, where it even stands out of pause).

Isa 60:10-12

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 (חמתיך 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, הכּיתיך points to the more remote past; רחמתּיך to the nearer past, stretching forward into the present (cf., Isa 54:8). On pittēăch, patescere, hiscere, see Isa 48:8, where it is applied to the ear, as in Sol 7:13 to a bud. The first clause of Isa 60:11 closes with ולילה; 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), נהוּגים וּמלכיהם. The last words are rendered by Knobel, “and their kings are leaders (of the procession);” but nâhūg would be a strange substantive, having nothing to support it but the obscure יקוּש from יקושׁ, for אחוּז in Sol 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 nâhag, viz., Nah 2:8, it is used as a synonym of hâgâh, 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. zeqı̄qı̄n, i.e., beziqqı̄m, 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 nehūgı̄m; 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 (עבד, δουλεύειν, in distinction from shērēth, διακονεῖν, θεραπεύειν), and by its entrance into this church - the very same thought which Zechariah carries out in Isa 14:16. Instead of כי־הגוי, כי is more properly pointed according to certain MSS with munach (without makkeph); the article before haggōyim is remonstrative, and the inf. intens. chârōbh makes the thing threatened unquestionable.

Isa 60:13

From the thought that everything great in the world of man is to be made to serve the Holy One and His church, the prophet passes to what is great in the world of nature. “The glory of Lebanon will come to thee, cypresses, plane-trees and Sherbin-trees all together, to beautify the place of my sanctuary, and to make the place of my feet glorious.” The splendid cedars, which are the glory of Lebanon, and in fact the finest trees of all kinds, will be brought to Zion, not as trunks felled to be used as building materials, but dug up with their roots, to ornament the holy place of the temple (Jer 17:12), and also to this end, that Jehovah may glorify the “holy place of His feet,” i.e., the place where He, who towers above the heaven of all heavens, has as it were to place His feet. The temple is frequently called His footstool (hadōm raglâiv), with especial reference to the ark of the covenant (Psa 99:5; Psa 132:7; Lam 2:1; 1Ch 28:2) as being the central point of the earthly presence of God (cf., Isa 66:1). The trees, that is to say, which tower in regal glory above all the rest of the vegetable world, are to adorn the environs of the temple, so that avenues of cedars and plane-trees lead into it; a proof that there is no more fear of any further falling away to idolatry. On the names of the trees, see Isa 41:19. Three kinds are mentioned here; we found seven there. The words יחדו ותשׁור תדהר ברושׁ are repeated verbatim from Isa 41:19.

Isa 60:14

The prophecy now returns to the world of man. “The children also of thy tormentors come bending unto thee, and all thy despisers stretch themselves at the soles of thy feet, and call thee 'City of Jehovah, Zion of the Holy One of Israel.'” The persecutors of the church both in work and word are now no more (Isa 26:14), and their children fell themselves disarmed. They are seized with shame and repentance, when they see the church which was formerly tormented and despised so highly exalted. They come shechōăch (an inf. noun of the form טחון, Lam 5:13; used here as an accusative of more precise definition, just as nouns of this kind are frequently connected directly with the verb הלך, Ewald, §279,c), literally a bow or stoop, equivalent to bowing or stooping (the opposite to rōmâh in Mic 2:3), and stretch themselves “at the soles of thy feet,” i.e., clinging to thee as imploringly and obsequiously as if they would lay themselves down under thy very feet, and were not worthy to lie anywhere but there (as in Isa 49:23); and whereas formerly they called thee by nicknames, they now give thee the honourable name of “City of Jehovah, Zion of the Holy One of Israel,” not “Sanctuary of Israel,” as Meier supposes, since qedōsh Israel is always a name of Jehovah in the book of Isaiah. It is a genitive construction like Bethlehem of Judah, Gibeah of Saul, and others.

Isa 60:15-16

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 עזוּבה and שׂנוּאה 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 melâkhōth (Isa 49:23) instead of melâkhı̄m (kings); but by שׁד (as in Isa 56:11 for שׁדי) 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 (אני כּי with munach yethib, as in Isa 49:26, which passage is repeated almost verbatim here, and Isa 61:8).

Isa 60:17-18

The outward and inward beauty of the new Jerusalem is now depicted by the materials of her structure, and the powers which prevail within her. “For copper I bring gold, and for iron I bring silver, and for wood copper, and for stones iron, and make peace thy magistracy, and righteousness thy bailiffs. Injustice is no more seen in thy land, wasting and destruction in thy borders; and thou callest salvation thy walls, and renown thy gates.” Wood and stone are not used at all in the building of the new Jerusalem. Just as in the time of Solomon silver was counted as nothing (1Ki 10:21) and had only the value of stones (1Ki 10:27), so here Jehovah gives her gold instead of copper, silver instead of iron; whilst copper and iron are so despised with this superabundance of the precious metals, that they take the place of such building materials as wood and stones. Thus the city will be a massive one, and not even all of stone, but entirely built of metal, and indestructible not only by the elements, but by all kinds of foes. The allegorical continuation of the prophecy shows very clearly that the prophet does not mean his words to be taken literally. The lxx, Saad., and others, are wrong in adopting the rendering, “I make thy magistracy peace,” etc.; since shâlōm and tsedâqâh are not accusatives of either the predicate or the object, but such personifications as we are accustomed to in Isaiah (vid., Isa 32:16-17; Isa 59:14; cf., Isa 45:8). Jehovah makes peace its pequddâh, i.e., its “overseership” (like gebhūrâh, heroship, in Isa 3:25, and ‛ezrâh, helpership, in Isa 31:2), or magistracy; and righteousness its bailiffs. The plural נגשׂיך is no disproof of the personification; the meaning is, that tsedâqâh (righteousness) is to Jerusalem what the whole body of civil officers together are: that is to say, righteousness is a substitute for the police force in every form. Under such magistracy and such police, nothing is ever heard within the land, of which Jerusalem is the capital, of either châmâs, i.e., a rude and unjust attack of the stronger upon the weaker, or of shōd, i.e., conquest and devastation, and shebher, i.e., dashing to pieces, or breaking in two. It has walls (Isa 60:10); but in truth “salvation,” the salvation of its God, is regarded as its impregnable fortifications. It has gates (Isa 60:11) but tehillâh, the renown that commands respect, with which Jehovah has invested it, is really better than any gate, whether for ornament or protection.

Isa 60:19-20

The fifth turn celebrates the glorifying of Jerusalem, through the shining of Jehovah as its everlasting light and through the form of its ever-growing membership, which is so well-pleasing to God. The prophecy returns to the thought with which it set out, and by which the whole is regulated, viz., that Jerusalem will be light. This leading thought is now unfolded in the most majestic manner, and opened up in all its eschatological depth. “The sun will be no more thy light by day, neither for brightness will the moon shine upon thee: Jehovah will be to thee an everlasting light, and thy God thy glory. Thy sun will no more go down, and thy moon will not be withdrawn; for Jehovah will be to thee an everlasting light, and the days of thy mourning will be fulfilled.” Although, in the prophet’s view, the Jerusalem of the period of glory in this world and the Jerusalem of the eternal glory beyond flow into one another; the meaning of this prophecy is not that the sun and moon will no longer exist. Even of the Jerusalem which is not to be built by Israel with the help of converted heathen, but which comes down from heaven to earth, the seer in Rev 21:23 merely says, that the city needs neither the shining of the sun nor of the moon (as the Targum renders the passage before us, “thou wilt not need the shining of the sun by day”), for the glory of God lightens it, and the Lamb is the light thereof, i.e., God Himself is instead of a sun to her, and the Lamb instead of a moon. Consequently we do not agree with Stier, who infers from this passage that “there is a final new creation approaching, when there will be no more turning round into the shadow (Jam 1:17), when the whole planetary system, including the earth, will be changed, and when the earth itself will become a sun, yea, will become even more than that, in the direct and primary light which streams down upon it from God Himself.” We rather agree with Hofmann, that “there will still be both sun and moon, but the Holy Place will be illuminated without interruption by the manifestation of the presence of God, which outshines all besides.” The prophet has here found the most complete expression, for that which has already been hinted at in such prophecies in Isa 4:5; Isa 30:26; Isa 24:23. As the city receives its light neither from the sun nor from the moon, this implies, what Rev 21:25 distinctly affirms, that there will be no more night there. The prophet intentionally avoids a לילה לאור parallel to יומם לאור. We must not render the second clause in Isa 60:19, “and it will not become light to thee with the shining of the moon,” for האיר never means to get light; nor “and as for the shining of the moon, it does not give the light,” as Hitzig and Knobel propose, for וּלנגהּ is used alone, and not היּרח וּלנגהּ as the antithesis to יומם לאור, in the sense of “to light up the night” (compare נגהּ as applied to the shining of the moon in Isa 13:10, and נגהּ to the glittering of the stars in Joe 2:10), and even the use of הלילה is avoided. The true rendering is either, “and for lighting, the moon will not shine upon thee” (Stier, Hahn, etc.); or, what is more in accordance with the accentuation, which would have given ולנגה tifchahand not tsakeph gadol, if it had been intended to indicate the object, “and as for the lighting” (ל as in Isa 32:1). The glory of Jehovah, which soars above Jerusalem, and has come down into her, is henceforth her sun and her moon - a sun that never sets, a moon יאסף לא which is not taken in towards morning, like a lamp that has been hung out at night (compare נאסף, Isa 16:10, withdrawn, disappeared). The triumph of light over darkness, which is the object of the world’s history, is concentrated in the new Jerusalem. How this is to be understood, is explained in the closing clause of Isa 60:20. The sum of the days of mourning allotted to the church is complete. The darkness of the corruption of sin and state of punishment is overcome, and the church is nothing but holy blessed joy without change or disturbance; for it walks no longer in sidereal light, but in the eternally unchangeable light of Jehovah, which with its peaceful gentleness and perfect purity illumines within as well as without. The seer of the Apocalypse also mentions the Lamb. The Lamb is also known to our prophet; for the “Servant of Jehovah” is the Lamb. But the light of transfiguration, in which he sees this exalted Lamb, is not great enough to admit of its being combined with the light of the Divine Nature itself.

Isa 60:21

The next v. shows how deep was his consciousness of the close connection between darkness, wrath, and sin. “And thy people, they are all righteous; they possess the land for ever, a sprout of my plantations, a work of my hands for glorification.” The church of the new Jerusalem consists of none but righteous ones, who have been cleansed from guilt, and keep themselves henceforth pure from sinning, and therefore possess the land of promise for ever, without having to fear repeated destruction and banishment: a “sprout” (nētser as in Isa 11:1; Isa 14:19; Arab. nadr, the green branch) “of my plantations” (מטּעי chethib, erroneously מטּעו or מטּעו), i.e., of my creative acts of grace (cf., Isa 5:7), a “work of my hands” (cf., Isa 19:25), “to glorify me,” i.e., in which I possess that in which I glory (להתפּאר as in Isa 61:3).

Isa 60:22

The life of this church, which is newly created, new-born, through judgment and grace, gradually expands from the most unassuming centre in ever widening circles until it has attained the broadest dimensions. “The smallest one will become thousands, and the meanest one a powerful nation.” “The small and mean one,” or, as the idea is a relative one, “the smallest and meanest one” (Ges. §119, 2), is either a childless one, or one blessed with very few children. At the same time, the reference is not exclusively to growth through the blessing of children, but also to growth through the extension of fellowship. We have a similar expression in Mic 4:7 (cf., Isa 5:1), where 'eleph is employed, just as it is here, in the sense of לאלף, “to thousands (or chiliads).”

The whole of the prophetic address is now sealed with this declaration: “I Jehovah, will hasten it in His time.” The neuter נּה (as in Isa 43:13; Isa 46:11) refers to everything that has been predicted from Isa 60:1 downwards. Jehovah will fulfil it rapidly, when the point of time (καιρός) which He has fixed for it shall have arrived. As this point of time is known to Him only, the predicted glory will burst all at once with startling suddenness upon the eyes of those who have waited believingly for Him.

This chapter forms a connected and self-contained whole, as we may see very clearly from the address to Zion-Jerusalem, which is sustained throughout. If we compare together such passages as Isa 51:17-23 (“Awake, awake, stand up, O Jerusalem”), Isa 52:1-2 (“Awake, awake, put on thy strength, O Zion”), and chapter 54 (“Sing, O barren”), which are all closely related so far as their contents are concerned, we shall find that these addresses to Zion form an ascending series, chapter 60 being the summit to which they rise, and that the whole is a complete counterpart to the address to the daughter of Babylon in Isa 47:1-15.

The Extension of the Church. (b. c. 706.)

1 Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. 2 For, behold, the 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. 3 And the Gentiles shall come to thy light, and kings to the brightness of thy rising. 4 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. 5 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. 6 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 show forth the praises of the Lord . 7 All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory. 8 Who are these that fly as a cloud, and as the doves to their windows?

It is here promised that the gospel temple shall be very lightsome and very large.

I. It shall be very lightsome: Thy light has come. When the Jews returned out of captivity they had light and gladness, and joy and honour; they then were made to know the Lord and to rejoice in his great goodness; and upon both accounts their light came. When the Redeemer came to Zion he brought light with him, he himself came to be a light. Now observe, 1. What this light is, and whence it springs: The Lord shall arise upon thee (v. 2), the glory of the Lord (v. 1) shall be seen upon thee. God is the father and fountain of lights, and it is in his light that we shall see light. As far as we have the knowledge of God in us, and the favour of God towards us, our light has come. When God appears to us, and we have the comfort of his favour, then the glory of the Lord rises upon us as the morning light; when he appears for us, and we have the credit of his favour, when he shows us some token for good and proclaims his favour to us, then his glory is seen upon us, as it was upon Israel in the pillar of cloud and fire. When Christ arose as the sun of righteousness, and in him the day-spring from on high visited us, then the glory of the Lord was seen upon us, the glory as of the first-begotten of the Father. 2. What a foil there shall be to this light: Darkness shall cover the earth; but, though it be gross darkness, darkness that might be felt, like that of Egypt, that shall overspread the people, yet the church, like Goshen, shall have light at the same time. When the case of the nations that have not the gospel shall be very melancholy, those dark corners of the earth being full of the habitations of cruelty to poor souls, the state of the church shall be very pleasant. 3. What is the duty which the rising of this light calls for: "Arise, shine; not only receive this light, and" (as the margin reads it) "be enlightened by it, but reflect this light; arise and shine with rays borrowed from it." The children of light ought to shine as lights in the world. If God's glory be seen upon us to our honour, we ought not only with our lips, but in our lives, to return the praise of it to his honour, Matt. v. 16; Phil. ii. 15.

II. It shall be very large. When the Jews were settled again in their own land, after their captivity, many of the people of the land joined themselves to them; but it does not appear that there ever was any such numerous accession to them as would answer the fulness of this prophecy; and therefore we must conclude that this looks further, to the bringing of the Gentiles into the gospel church, not their flocking to one particular place, though under that type it is here described. There is no place now that is the centre of the church's unity; but the promise respects their flocking to Christ, and coming by faith, and hope, and holy love, into that society which is incorporated by the charter of his gospel, and of the unity of which he only is the centre—that family which is named from him, Eph. iii. 15. The gospel church is expressly called Zion and Jerusalem, and under that notion all believers are said to come to it (Heb. xii. 22. You have come unto Mount Zion, to the city of the living God, the heavenly Jerusalem), which serves for a key to this prophecy, Eph. ii. 19. Observe,

1. What shall invite such multitudes to the church: "They shall come to thy light and to the brightness of thy rising, v. 3. They shall be allured to join themselves to thee," (1.) "By the light that shines upon thee," the light of the glorious gospel, which the churches hold forth, in consequence of which they are called golden candlesticks. This light which discovers so much of God and his good will to man, by which life and immortality are brought to light, this shall invite all the serious well-affected part of mankind to come and join themselves to the church, that they may have the benefit of this light to inform them concerning truth and duty. (2.) "By the light with which thou shinest." The purity and love of the primitive Christians, their heavenly-mindedness, contempt of the world, and patient sufferings, were the brightness of the church's rising, which drew many into it. The beauty of holiness was the powerful attractive by which Christ had a willing people brought to him in the day of his power, Ps. cx. 3.

2. What multitudes shall come to the church. Great numbers shall come, Gentiles (or nations) of those that are saved, as it is expressed with allusion to this, Rev. xxi. 24. Nations shall be discipled (Matt. xxviii. 19), and even kings, men of figure, power, and influence, shall be added to the church. They come from all parts (v. 4): Lift up thy eyes round about, and see them coming, devout men out of every nation under heaven, Acts ii. 5. See how white the fields are already to the harvest, John iv. 35. See them coming in a body, as one man, and with one consent: They gather themselves together, that they may strengthen one another's hands, and encourage one another. Come, and let us go, ch. ii. 3. "They come from the remotest parts: They come to thee from far, having heard the report of thee, as the queen of Sheba, or seen thy star in the east, as the wise men, and they will not be discouraged by the length of the journey from coming to thee. There shall come some of both sexes. Sons and daughters shall come in the most dutiful manner, as thy sons and thy daughters, resolved to be of thy family, to submit to the laws of thy family and put themselves under the tuition of it. They shall come to be nursed at thy side, to have their education with thee from their cradle." The church's children must be nursed at her side, not sent out to be nursed among strangers; there, where alone the unadulterated milk of the word is to be had, must the church's new-born babes be nursed, that they may grow thereby, 1 Pet. ii. 1, 2. Those that would enjoy the dignities and privileges of Christ's family must submit to the discipline of it.

3. What they shall bring with them and what advantage shall accrue to the church by their accession to it. Those that are brought into the church by the grace of God will be sure to bring all they are worth in with them, which with themselves they will devote to the honour and service of God and do good with in their places. (1.) The merchants shall write holiness to the Lord upon their merchandise and their hire, as ch. xxiii. 18. "The abundance of the sea, either the wealth that is fetched out of the sea (the fish, the pearls) or that which is imported by sea, shall all be converted to thee and to thy use." The wealth of the rich merchants shall be laid out in works of piety and charity. (2.) The mighty men of the nations shall employ their might in the service of the church: "The forces, or troops, of the Gentiles shall come unto thee, to guard thy coasts, strengthen thy interests, and, if occasion be, to fight thy battles." The forces of the Gentiles had often been against the church, but now they shall be for it; for as God, when he pleases, can, and, when we please him, will, make even our enemies to be at peace with us (Prov. xvi. 7), so, when Christ overcomes the strong man armed, he divides his spoils, and makes that to serve his interests which had been used against them, Luke xi. 22. (3.) The wealth imported by land-carriage, as well as that by sea, shall be made use of in the service of God and the church (v. 6): The camels and dromedaries that bring gold and incense (gold to make the golden altar of and incense and sweet perfumes to burn upon it), those of Midian and Sheba, shall bring the richest commodities of their country, not to trade with, but to honour God with, and not in small quantities, but camel-loads of them. This was in part fulfilled when the wise men of the east (perhaps some of the countries here mentioned), drawn by the brightness of the star, came to Christ, and presented to him treasures of gold, frankincense, and myrrh, Matt. ii. 11. (4.) Great numbers of sacrifices shall be brought to God's altar, acceptable sacrifices, and, though brought by Gentiles, they shall find acceptance, v. 7. Kedar was famous for flocks, and probably the fattest rams were those of Nebaioth; these shall come up with acceptance on God's altar. God must be served and honoured with what we have, according as he has blessed us, and with the best we have. This was fulfilled when by the decree of Darius the governors beyond the rivers (perhaps of some of these countries) were ordered to furnish the temple at Jerusalem with bullocks, rams, and lambs, for the burnt-offering of the God of heaven, Ezra vi. 9. It had a further accomplishment, and we trust will have, in the bringing in of the fulness of the Gentiles to the church, which is called the sacrificing or offering up of the Gentiles unto God, Rom. xv. 16. The flocks and rams are precious souls; for they are said to minister to the church, and to come up as living sacrifices, presenting themselves to God by a reasonable service on his altar, Rom. xii. 1.

4. How God shall be honoured by the increase of the church and the accession of such numbers to it. (1.) They shall intend the honour of God's name in it. When they bring their gold and incense it shall not be to show the riches of their country, nor to gain applause to themselves for piety and devotion, but to show forth the praises of the Lord, v. 6. Our greatest services and gifts to the church are not acceptable further than we have an eye to the glory of God in them. And this must be our business in our attendance on public ordinances, to give unto the Lord the glory due to his name; for therefore, as these here, we are called out of darkness into light, that we should show forth the praises of him that called us, 1 Pet. ii. 9. (2.) God will advance the honour of his own name by it; so he has said (v. 7): I will glorify the house of my glory. The church is the house of God's glory, where he manifests his glory to his people and receives that homage by which they do honour to him. And it is for the glory of this house, and of him that keeps house there, both that the Gentiles shall bring their offerings to it and that they shall be accepted therein.

5. How the church shall herself be affected with this increase of her numbers, v. 5. (1.) She shall be in a transport of joy upon this account: "Thou shalt see and flow together" (or flow to and fro), "as in a pleasing agitation about it, surprised at it, but extremely glad of it." (2.) There shall be a mixture of fear with this joy: "Thy heart shall fear, doubting whether it be lawful to go in to the uncircumcised and eat with them." Peter was so impressed with this fear that he needed a vision and voice from heaven to help him over it, Acts x. 28. But, (3.) "When this fear is conquered thy heart shall be enlarged in holy love, so enlarged that thou shalt have room in it for all the Gentile converts; thou shalt not have such a narrow soul as thou hast had nor affections so confined within the Jewish pale." When God intends the beauty and prosperity of his church he gives this largeness of heart and an extensive charity. (4.) These converts flocking to the church shall be greatly admired (v. 8): Who are these that fly as a cloud? Observe, [1.] How the conversion of souls is here described. It is flying to Christ and to his church, for thither we are directed; it is flying like a cloud, though in great multitudes, so as to overspread the heavens, yet with great unanimity, all as one cloud. They shall come with speed, as a cloud flying on the wings of the wind, and come openly, and in the view of all, their very enemies beholding them (Rev. xi. 12), and yet not able to hinder them. They shall fly as doves to their windows, in great flights, many together; they fly on the wings of the harmless dove, which flies low, denoting their innocency and humility. They fly to Christ, to the church, to the word and ordinances, as doves, by instinct, to their own windows, to their own home; thither they fly for refuge and shelter when they are pursued by the birds of prey, and thither they fly for rest when they have been wandering and are weary, as Noah's dove to the ark. [2.] How the conversion of souls is here admired. It is spoken of with wonder and pleasure: Who are these? We have reason to wonder that so many flock to Christ: when we see them all together we shall wonder whence they all came. And we have reason to admire with pleasure and affection those that do flock to him: Who are these? How excellent, how amiable are they! What a pleasant sight is it to see poor souls hastening to Christ, with a full resolution to abide with him!

The Enlargement of the Church. (b. c. 706.)

9 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, because he hath glorified thee. 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. 11 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. 12 For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. 13 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. 14 The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the Lord , The Zion of the Holy One of Israel.

The promises made to the church in the foregoing verses are here repeated, ratified, and enlarged upon, designed still for the comfort and encouragement of the Jews after their return out of captivity, but certainly looking further, to the enlargement and advancement of the gospel church and the abundance of spiritual blessings with which it shall be enriched.

I. God will be very gracious and propitious to them. We must begin with that promise, because thence all the rest take rise. The sanctuary that was desolate begins to be repaired when God causes his face to shine upon it, Dan. ix. 17. All the favour that the people of God find with men is owing to the light of God's countenance and his favour to them (v. 10): "All shall now make court to thee, for in my wrath I smote thee, while thou wast in captivity" (and the sufferings of the church, especially by its corruptions, decays, and divisions, against which these promises will be its relief, are sad tokens of God's displeasure), "But now in my favour have I had mercy on thee, and therefore have all this mercy in store for thee."

II. Many shall be brought into the church, even from far countries (v. 9): Surely the isles shall wait for me, shall welcome the gospel, and shall attend God with their praises for it and their ready subjection to it. The ships of Tarshish, transport-ships, shall lie ready to carry members from far distant regions to the church, or (which is equivalent) to carry the ministers of the church to remote parts, to preach the gospel and to bring in souls to join themselves to the Lord. Observe, 1. Who are brought—thy sons, that is, such as are designed to be so, those children of God that are scattered abroad, John xi. 52. 2. What they shall bring with them. They live at such a distance that they cannot bring their flocks and their rams; but, like those who lived remote from Jerusalem (who, when they came up to worship at the feast, because they could not bring their tithes in kind, turned them into money), they shall bring their silver and gold with them. Note, When we give up ourselves to God we must with ourselves give up all we have to him. If we honour him with our spirits, we shall honour him with our substance. 3. To whom they shall devote and dedicate themselves and all they are worth—to the name of the Lord thy God, to God as the Lord of all and the church's God and King, even to the Holy One of Israel (whom Israel worships as a Holy One, in the beauty of holiness), because he has glorified thee. Note, The honour God puts upon his church and people should not only engage us to honour them, but invite us to join ourselves to them. We will go with you, for God is with you, Zech. viii. 23.

III. Those that come into the church shall be welcome; for so spacious is the holy city that though, Lord, it is done as thou hast commanded, yet still there is room. "Therefore thy gates shall be open continually (v. 11), not only because thou hast no reason to fear thy enemies, but because thou hast reason to expect thy friends." It is usual with us to leave our doors open, or leave some one ready to open them, all night, if we look for a child or a guest to come in late. Note, Christ is always ready to entertain those that come to him, is never out of the way, nor can they ever come unseasonably; the gate of mercy is always open, night and day, or shall soon be opened to those that knock. Ministers, the door-keepers, must be always ready to admit those that offer themselves to the Lord. God not only keeps a good house in his church, but he keeps open house, that at any time, by the preaching of the word, in season and out of season, the forces of the Gentiles, and the kings or commanders of those forces, may be brought into the church. Lift up your heads, O you gates! and let such welcome guests as these come in.

IV. All that are about the church shall be made in some way or other serviceable to it. Though dominion is far from being founded in men's grace, it is founded in God's; and he that made the inferior creatures useful to man will make the nations of men useful to the church. The earth helped the woman. All things are for your sakes. So here (v. 10), "Even the sons of strangers, that have neither knowledge of thee nor kindness for thee, that have always been aliens to the commonwealth of Israel, even they shall build up thy wall, and their kings shall in that and other things ministers unto thee and not think it any disparagement to them to do so." This was fulfilled when the king of Persia, and the governors of the provinces by his order, were aiding and assisting Nehemiah in building the wall about Jerusalem. Rather than Jerusalem's walls shall lie still in ruins, the sons of the stranger shall be raised up to build them. Even those that do not belong to the church may be a protection to it. And the greatest of men should not think it below them to minister to the church, but rejoice that they are in a capacity, and have a heart, to do it any service. Nay, it is the duty of all to do what they can in their places to advance the interests of God's kingdom among men; it is at their peril if they do not; for (v. 12), The nation and kingdom that will not serve thee shall perish; not that they must perish by the sword or by human anathemas, or as if this gave any countenance to the using of external force for the propagating of the gospel, or as if men might be compelled by penalties and punishments to come into the church; by no means. But those who will not by faith submit to Jesus Christ, the King of the church, and serve him, shall perish eternally, Ps. ii. 12. Those that will not be subject to Christ's golden sceptre, to the government of his word and Spirit, that will not be brought under, or kept in, by the discipline of his family, shall be broken in pieces by his iron rod. Bring them forth and slay them before me, Luke xix. 27. Nations of such shall be utterly and eternally wasted, when Christ shall come to take vengeance on those that obey not his gospel, 2 Thess. i. 8.

V. There shall be abundance of beauty added to the ordinances of divine worship (v. 13): The glory of Lebanon, the strong and stately cedars that grow there, shall come unto thee, as of old to Solomon, when he built the temple (2 Chron. ii. 16), and with them shall be brought other timber, proper for the carved work thereof, which the enemy had broken down, Ps. lxxiv. 5, 6. The temple, the place of God's sanctuary, shall be not only rebuilt, but beautified. It is the place of his feet, where he rests and resides, Ezek. xliii. 7. The ark is called his footstool, because it was under the mercy-seat, Ps. cxxxii. 7. This he will make glorious in the eyes of his people and of all their neighbours. The glory of the latter house, to which this refers, though in many instances inferior, was yet really greater than the glory of the former, because Christ came to that temple, Mal. iii. 1. It was likewise adorned with goodly stones and gifts (Luke xxi. 5), to which this promise may have some reference; yet so slightly did Christ speak of them there that we must suppose it to have its full accomplishment in the beauties of holiness, and the graces and comforts of the Spirit, with which gospel ordinances are adorned and enriched.

VI. The church shall appear truly great and honourable, v. 14. The people of the Jews, after their return out of captivity, by degrees became more considerable, and made a better figure than one would have expected, after they had been so much reduced, and than any of the other nations recovered that had been in like manner humbled by the Chaldeans. It is probable that many of those who had oppressed them in Babylon, when they were themselves driven out by the Persians, made their court to the Jews for shelter and supply and were willing to scrape acquaintance with them. This prophecy is further fulfilled when those that have been enemies to the church are wrought upon by the grace of God to see their error, and come, and join themselves to it: "The sons of those that afflicted thee, if not they themselves, yet their children, shall crouch to thee, shall beg pardon for their folly and beg an interest in thy favour and admission into thy family," 1 Sam. ii. 36. A promise like this is made to the church of Philadelphia, Rev. iii. 9. And it is intended to be, 1. A mortification to the proud oppressors of the church, that have afflicted her, and despised her, and taken a pleasure in doing so; they shall be brought down; their spirits shall be broken, and their condition shall be so mean and miserable that they shall be glad to be obliged to those whom they have most studied to disoblige. Note, Sooner or later God will pour contempt upon those that put contempt upon his people. 2. An exaltation to the poor oppressed ones of the church; and this is the honour that shall be done to them, they shall have an opportunity of doing good to those who have done evil to them and saving those alive who have afflicted and despised them. It is a pleasure to a good man, and he accounts it an honour, to show mercy to those with whom he has found no mercy. Yet this is not all. "They shall not only become suppliants to thee for their own interest, but they shall give honour to thee: They shall call thee, The city of the Lord; they shall at length be convinced that thou art a favourite of heaven, and the particular care of the divine providence." That city is truly great and honourable, it is strong, it is rich, it is safe, it is beautiful, it is the most desirable place that can be to live in, which is the city of the Lord, which he owns, in which he dwells, in which religion is uppermost. Such a one is Zion; it is the place which God has chosen to put his name there; it is the Zion of the Holy One of Israel; therefore, we may be sure, it is a holy city, else the Holy One of Israel would never be called the patron of it.

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, v. 15, 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 gold, 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. xxi. 23; xxii. 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.

CHAP. LX.

Ver. 1. A Riſe] Thou O my Church that now lyeſt in pulvere vaſtitatis as a forlorn captive, rouze up thy ſelf, change both thy countenance and condition, tanquam libera ac laeta ad novum nuncium: up, and look up; I have joyful tydings for thee.

For thy light is come] Chriſt, who is [non-Latin text not transcribed] light eſſential, Joh. 12.48.

And the glory of the Lord is riſen upon thee] The glorious Goſpel of grace, 2 Cor. 3.7. and 4.4.

Ver. 2. For behold the darkneſſe ſhall cover the earth] As once it did Egypt, Exod. 10.21. when there was light in the land of Goſhen: ſo is there in the Church, when all the world beſides lyeth buried in a fog of ignorance,Semper in ſole ſita eſt Rhodos. and a bog of wickedneſſe. The ſeparation of the Saints in light, is a wonderful ſeparation, Exod. 33.16.

But the Lord ſhall ariſe upon thee] The Lord Chriſt who is the true light, Joh. 1.9. the light of the world, Joh. 8.12. the Sun of righteouſneſſe, Mal. 4.2. See the Note there.

Ver. 3. And the Gentiles ſhall come to thy light] The Apoſtles, thoſe ſhining Luminaries, were Chriſts [non-Latin text not transcribed], holding forth the light of life to all people, as Simeon ſaid, Luk. 2. And we may well ſay, as our Saviour did, Luk. 4.21. This day is this Scripture fulfilled in our ears, and made good to our hearts; praiſed be his holy Name throughout all eternity.

And Kings to the brightneſſe of thy riſing] As did our King Lucius, who is reckoned to be the firſt Chriſtian King. Our Conſtantine, the firſt Chriſtian Emperour; our Edward 6. the firſt reforming Prince,Scultet. and many others. Facit hoc contra Anabaptiſtas, qui excluſos putant Reges ab Eccleſia.

Ver. 4. Lift up thine eyes] As from a watchtower: for ſo Zion ſignifieth.—

All they gather themſelves together, &c.] See chap. 49.18.

Thy daughters ſhall be nurſed at thy ſide] Like ſucking children: they ſhall ſuck and be ſatisfied, chap. 66.11. The vulgar verſion here hath ſurgent for ſugent: as it hath unus de ſimilibus for unus è millibus, Job 33.23. and evertit for everrit, Luk. 15.8. with other ſuch groſſe miſtakes, not a few.

Ver. 5. Then thou ſha't ſee and flow together] Or, [non-Latin text not transcribed] tam de lumine quam de ſtum[illegible: 1 letter]e dicitur. thou ſhalt break forth as a river, or thou ſhalt ſhine.

And thy heart ſhall fear] At firſt, at leaſt; to ſee ſuch a confluence of people unto thee.

And be enlarged] With joy, upon better conſideration.

Becauſe the abundance of the ſea] i. e. The multitude of the Iſlanders and ſuch as dwell by the ſea-ſide, which are noted for the worſt of men, whence the Proverb, Maritimi mores. Such are we Britones.

Ver. 6. The multitude of camels ſhall cover thee] i. e. Of ſuch peoples as uſually ride upon Camels, viz. the Arabians and the adjacent Countries: theſe ſhall come flocking and flowing to the Church with their precious and pleaſant riches.

The Dromedaries] A leſſer and lower kind of camels, commended for their ſwiftneſſe, Jer. 2.23. (we call ſlow people Drom[illegible: 1 letter]daries by Antiphraſis) and for this, that they can travel four dayes together without water. Bajazet beaten by Tamberlan fled for his life, and might have eſcaped, had he not ſtayed to water his mare by the way, which thereupon went the more heavily, and was overtaken by the Tartars.

They ſhall bring gold and incenſe] This, the ancients interpret of thoſe wiſe men from the Eaſt, Mat. 2.11. which was indeed a ſmall eſſay of this Prophecy. But why ſhould the Papiſts call them the three Kings of Cullen?

And they ſhall ſhew forth the praiſes of the Lord] Gratanti animo. This is more than all their rich gifts. A thankful man is worth his weight in the gold of Ophir.

Ver. 7. All the flocks of Kedar] i. e. The Kedarens and Nebateans with their flocks, whereof they had abundance:Refrixit (proh dolor!) ardor iſle. and they now had hearts to honour the Lord with their ſubſtance, and with the beſt of their increaſe. See chap. 23.17, 18.

Ver. 8. What are theſe that fly as a cloud] Which flyeth more ſwiftly than any bird, and covereth the sky far and near. Deus bone, Confertis agm[illegible: 1 letter]nib[illegible: 1 letter]. quam multi catervatim accurrunt! (ſaith the Church here) wonderful! what trooping and treading upon the heeles one of another is here?

And as the doves to their windows] To their columbaries, —Columba Radit iter liquidum, cele[illegible: 1 letter]es neque comm vet auras. whereinto they ſcour and ruſh gregatim, & mira pernicitate, eſpecially if they have young ones there, or elſe are driven by ſome hauke or tempeſt. Gods people are free-hearted, Pſal. 110.3. they ſerve the Lord with cheerfulneſs, Pſal. 100.2. Amor enim alas addit: and well might Plato deſcant upon the word, [non-Latin text not transcribed], whom men call Love, the Immortal call winged.

Ver. 9. Surely the Iſles ſhall wait for me] They ſhall come off freely,Huic admirationi Meſſias ipſe reſpondet. & non quaſi angariati ad auditum verbi & Sacramentorum uſum. And this is taken to be Gods anſwer, declaring the cauſe of that wonderful concourſe, ver. 8.

And the ſhips of Tarſhiſh firſt] i. e. With the firſt, or in the beginnings, as the vulgar hath it. The Iſlands were converted aſſoon as any; as this of Britain is ſaid to have been by Joſeph of Arimathea; Omnium provinciarum prima Britannia publicitus Chriſti nomen recepit, ſaith Sabellicus; Of all Provinces, Enne[illegible: 1 letter]d. 7. lib. 5. Britain firſt embraced the faith of Chriſt. From the which alſo, as we firſt of all the ten Kingdomes, (Rev. 17.) revolted to the Pope, ſo we were the firſt that ſhook off that yoke: our Henry 8. being the firſt that broke the neck of the Popes uſurped authority.

Becauſe he hath glorified thee] By his gracious preſence, and the ſanctification of his Spirit by the Word.

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 Latine Doctours; and ſince them not a few of all Nations.

And their Kings ſhall Miniſter unto thee] As did Cyrus and Darius: but eſpecially Conſtantine the Great (who cared not what he beſtowed upon the Church, and was therefore in a jear, by the Heathens called Pupillus, His life by Sr. Jo. Heyw. p. 115. as if he needed a Guardian to order his expences) Valentinian, Theodoſius, Honorius, Juſtinian: Our Edward the ſixth (beſide the much good he did at home,) ſent at one time five thouſand pounds, to relieve Proteſtants beyond ſeas. Queen Elizabeth ſent both men and means in abundance to the relief of the French and Hollanders.

Ver. 11. Therfore ſhall thy gates be open continually] Such ſhall be thy ſpiritual ſecurity; and ſo great the reſort unto thee.

And that their Kings may be brought] Led captive, ſaith the Chaldee, ſc. to the obedience of Faith, as Pſal. 149.8. or led in ſtate: ſo others.

Ver. 12. For the Nation and Kingdom that will not ſerve thee ſhall periſh] They are utterly out then, who hold that men may be ſaved in what Religion ſoever, ſo be it they lead an honeſt life. And Pope Julius the third is juſtly accuſed of ſacriledge, for ſtamping money with his own image and this inſcription, The Nation and Kingdom that will not ſerve thee ſhall periſh.

Ver. 13. The glory of Lebanon] The beſt Cedars there, in alluſion to the building of the material Temple by Solomon, and afterwards by Ezra. q. d. Whatſoever is good in the world either in underſtanding, virtue or doctrine, ſhall be ſanctified and employed for the building up of the Church.

The Fir-tree, the Pine-tree, and the Box tree] Which from thoſe that would but cannot bring better, ſhall be well accepted.

And I will make the place of my feet glorious] i. e. My Church, when at loweſt, and the members thereof even the meaneſt of them. Hence alſo Chriſts name King of Kings and Lord of Lords, is written on his thigh, i. e. On his lower parts, Rev. 19.16.

Ver. 14. The ſons alſo of them that afflicted thee] When once they ſhall return and diſcern betwixt the righteous and the wicked, as Mal. 3.18. there ſhall be a ſtrange alteration wrought in them as was in Paul, Cyprian, Vergerius, Latimer, others.

Shall bow themſelves at the ſoales of thy feet] Such was the cuſtome of the Eaſterlings: And this, the Popiſh writers ſay, is fulfilled in their Vice-god; as we may in the worſt ſenſe beſt call him. The firſt that held forth his feet to be kiſſed was Diocleſian the Tyrant.

Eutrop.Ver. 15. Whereas thou hast been forſaken and hated] The Primitive Chriſtians ſuffered Odio humani generis, Lib. 15. ſaith Tacitus, 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 Emperours, ut cum illorum pietate, Dei liberalitas certare videretur, That Gods liberality might ſeem to ſtrive with their piety.

Ver. 16. Thou ſhalt alſo ſuck the milk of the Gentiles] Satiaberis divitiis populorum, ſaith the Chaldee. Thou ſhalt be ſatisfied with the riches of the peoples.

And ſhalt ſuck the breſt of Kings] i. e. With Kingly dainties and delicacies, ſaith Zanchez after the Rabbines.

Ver. 17. For braſſe I will bring gold] i. e. I will beautify my Church with far greater gifts of my Spirit then now. The New Jeruſalem (which ſignifieth, ſay ſome, the ſtate of the Church in this world) when it ſhall be refined to the utmoſt, is all of gold: and theſe golden times are yet to come.

Thine exactours] Or, Overſeers: thy Biſhops, ſay the Sept.

Ver. 18. Violence ſhall no more be heard in thy land] The full accompliſhment of this is not to be expected here.

But thou ſhalt call thy walls ſalvation] ſc. When thou haſt got the great gulf, Luke 16.26. betwixt thee and thine enemies.

And thy gates praiſe] God will continually come to thee with new benefits, and thou ſhalt go forth to meet him with thankſgiving, Pſal. 89.16.

Ver. 19. The Sun ſhall be no more] God ſhall be thy Sun and ſhield, thy ſolace and ſafety, Pſal. 84.11. the light of his loving countenance ſhall be lifted up upon thee: and this ſhall be better to thee then all outward comforts.

Ver. 20. Thy Sun ſhall no more go down] Thy joy ſhall no man take from thee: thou ſhalt have an habitual cheefulneſs.

Ver. 21. Thy people alſo ſhall be all righteous] Profeſſional Saints at leaſt they ſhall all be: Saints by calling: ſome of them alſo ſhall be really righteous and religious, juſtified by the merit, and ſanctified by the Spirit of Chriſt. And theſe together make up a true viſible Church, ſuch as was that of Corinth and of Sardis. A mature there will be to the worlds end.

They ſhall inherit the land for ever] Thoſe that are righteous indeed, are heirs of the world together with faithful Abraham. The meek ſhall inherit the earth: and as for the poor in ſpirit, theirs is the kingdom of Heaven, Mat. 5 3, 5.

The branch of my planting] So may ſome be that yet bear no fruit, Joh. 15.2.

The work of my hands] By regeneration, Eph. 2.10. And ſo are ſuch as are ſanctifyed by habitual infuſion, and not by baptiſmal profeſſion ony. In both ſorts God is glorified.

Ver. 22. A little one ſhall become a thouſand] Three thouſand were added to the Church in one day, Acts 2. five thouſand in another, Acts 4. Homo ille tricubitalis (as Chryſoſtom calleth Paul) that little man and leaſt of all the Apoſtles, what great pains took he? how many Churches planted he? how many thouſand ſouls gained he to Chriſt? See what a circuit he ſet, and what a deal of work he diſpatcht at one bout, Rom. 15.18, 19, 20. Here was minimus in mille, as tis Here. Think the like of the reſt of the Apoſtles; as alſo of Luther, Melancthon, Ferellus, &c. Mr. Fox telleth us that many were made to ſee the falſities of Popery by reading Chaucer, more by reading Eraſmus his Colloquies.

I the Lord will haſten it in his time] Heb. In its time; that is, in the time of the New Teſtament: but moſt compleatly and gloriouſly, at the Reſurrection, ſhall all theſe things that are foretold be accompliſhed.