Isaiah 58-60

The Holy Spirit had hypocrites of every age in view. Self-love and timid Christians may say, Spare thyself; dislike to the cross and other motives will say, "Spare the rich and powerful;" but God says, "Spare not:" and we must obey God, not men. We all need earnestly to pray for God's assistance in examining ourselves. Men may go far toward heaven, yet come short; and they may go to hell with a good reputation.

Hypocrisy reproved. (Is. 58:1,2) A counterfeit and a true fast, with promises to real godliness, and, (Is. 58:3-12) to the keeping the sabbath. (Is. 58:13,14)

A fast is a day to afflict the soul; if it does not express true sorrow for sin, and does not promote the putting away of sin, it is not a fast. These professors had shown sorrow on stated or occasioned fasts. But they indulged pride, covetousness, and malignant passions. To be liberal and merciful is more acceptable to God than mere fasting, which, without them, is vain and hypocritical. Many who seem humble in God's house, are hard at home, and harass their families. But no man's faith justifies, which does not work by love. Yet persons, families, neighbourhoods, churches, or nations, show repentance and sorrow for sin, by keeping a fast sincerely, and, from right motives, repenting, and doing good works. The heavy yoke of sin and oppression must be removed. As sin and sorrow dry the bones and weaken the strongest human constitution; so the duties of kindness and charity strengthen and refresh both body and mind. Those who do justly and love mercy, shall have the comfort, even in this world. Good works will bring the blessing of God, provided they are done from love to God and man, and wrought in the soul by the Holy Spirit.

The sabbath is a sign between God and his professing people; his appointing it is a sign of his favour to them; and their observing it is a sign of their obedience to him. We must turn from travelling on that day; from doing our pleasure on that holy day, without the control and restraint of conscience; or from indulging in the pleasures of sense. On sabbath days we must not follow our callings, or our pleasures. In all we say and do, we must put a difference between this day and other days. Even in Old Testament times the sabbath was called the Lord's day, and is fitly called so still; and for a further reason, it is the Lord Christ's day, Rev. 1:10. If we thus remember the sabbath day to keep it holy, we shall have the comfort and profit of it, and have reason to say, It is good to draw near to God.

If our prayers are not answered, and the salvation we wait for is not wrought for us, it is not because God is weary of hearing prayer, but because we are weary of praying. See here sin in true colours, exceedingly sinful; and see sin in its consequences, exceedingly hurtful, separating from God, and so separating us, not only from all good, but to all evil. Yet numbers feed, to their own destruction, on infidel and wicked systems. Nor can their skill or craft, in devising schemes, as the spider weaves its web, deliver or save them. No schemes of self-wrought salvation shall avail those who despise the Redeemer's robe of righteousness. Every man who is destitute of the Spirit of Christ, runs swiftly to evil of some sort; but those regardless of Divine truth and justice, are strangers to peace.

Reproofs of sin and wickedness. (Is. 59:1-8) Confession of sin, and lamentation for the consequences. (Is. 59:9-15) Promises of deliverance. (Is. 59:16-21)

If we shut our eyes against the light of Divine truth, it is just with God to hide from our eyes the things that belong to our peace. The sins of those who profess themselves God's people, are worse than the sins of others. And the sins of a nation bring public judgments, when not restrained by public justice. Men may murmur under calamities, but nothing will truly profit while they reject Christ and his gospel.

This passage is connected with the following chapters. It is generally thought to describe the coming of the Messiah, as the Avenger and Deliverer of his church. There was none to intercede with God to turn away his wrath; none to interpose for the support of justice and truth. Yet He engaged his own strength and righteousness for his people. God will make his justice upon the enemies of his church and people plainly appear. When the enemy threatens to bear down all without control, then the Spirit of the Lord shall stop him, put him to flight. He that has delivered, will still deliver. A far more glorious salvation is promised to be wrought out by the Messiah in the fulness of time, which all the prophets had in view. The Son of God shall come to us to be our Redeemer; the Spirit of God shall come to be our Sanctifier: thus the Comforter shall abide with the church for ever, John 14:16. The word of Christ will always continue in the mouths of the faithful; and whatever is pretended to be the mind of the Spirit, must be tried by the Scriptures. We must lament the progress of infidelity and impiety. But the cause of the Redeemer shall gain a complete victory even on earth, and the believer will be more than conqueror when the Lord receives him to his glory in heaven.

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!

The glories of the church of God, when the fulness of the Gentiles shall come in. (Is. 60:1-8) and the Jews shall be converted and gathered from their dispersions. (Is. 60:9-14) and the kingdoms of this world shall become the kingdom of our Lord, and of his Christ. (Is. 60:15-22)

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.

aloud--Hebrew, "with the throat," that is, with full voice, not merely from the lips (1Sa 1:13). Speak loud enough to arrest attention. my people--the Jews in Isaiah's time, and again in the time of our Lord, more zealous for externals than for inward holiness. Rosenmuller thinks the reference to be to the Jews in the captivity practising their rites to gain God's favor and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacrifices, but can only show their zeal in fastings, &c. Compare as to our Lord's time, Mt 6:16, 23; Lu 18:12.

Forms of Worship.

Put the stop at "ways"; and connect "as a nation that," &c. with what follows; "As a nation that did righteousness," thus answers to, "they ask of Me just judgments" (that is, as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and "forsook not the ordinance of their God," answers to "they desire the drawing near of God" (that God would draw near to exercise those "just judgments" in behalf of them, and against their enemies) [Maurer]. So Jerome, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Judge me, O Lord, for I have walked in mine integrity." So in Mal 2:17, they affect to be scandalized at the impunity of the wicked, and impugn God's justice [Horsley]. Thus, "seek Me daily, and desire (English Version not so well, 'delight') to know My ways," refers to their requiring to know why God delayed so long in helping them. English Version gives a good, though different sense; namely, dispelling the delusion that God would be satisfied with outward observances, while the spirit of the law, was violated and the heart unchanged (Isa 58:3-14; Eze 33:31, 32; compare Joh 18:28), scrupulosity side by side with murder. The prophets were the commentators on the law, as their Magna Charta, in its inward spirit and not the mere letter.

Wherefore--the words of the Jews: "Why is it that, when we fast, Thou dost not notice it" (by delivering us)? They think to lay God under obligation to their fasting (Ps 73:13; Mal 3:14). afflicted ... soul--(Le 16:29). Behold--God's reply. pleasure--in antithesis to their boast of having "afflicted their soul"; it was only in outward show they really enjoyed themselves. Gesenius not so well translates, "business." exact ... labours--rather, "oppressive labors" [Maurer]. Horsley, with Vulgate, translates, "Exact the whole upon your debtors"; those who owe you labor (Ne 5:1-5, 8-10, &c.).

ye shall not fast--rather, "ye do not fast at this time, so as to make your voice to be heard on high," that is, in heaven; your aim in fasting is strife, not to gain the ear of God [Maurer] (1Ki 21:9, 12, 13). In English Version the sense is, If you wish acceptance with God, ye must not fast as ye now do, to make your voice heard high in strife.

for a man to afflict his soul--The pain felt by abstinence is not the end to be sought, as if it were meritorious; it is of value only in so far as it leads us to amend our ways (Isa 58:6, 7). bow ... head ... sackcloth--to affect the outward tokens, so as to "appear to men to fast" (Mt 6:17, 18; 1Ki 21:27; Es 4:3).

loose ... bands of wickedness--that is, to dissolve every tie wherewith one has unjustly bound his fellow men (Le 25:49, &c.). Servitude, a fraudulent contract, &c. undo ... heavy burdens--Hebrew, "loose the bands of the yoke." oppressed--literally, "the broken." The expression, "to let go free," implies that those "broken" with the yoke of slavery, are meant (Ne 5:10-12; Jer 34:9-11, 14, 16). Jerome interprets it, broken with poverty; bankrupt.

deal--distribute (Job 31:16-21). cast out--rather, reduced [Horsley]. naked ... cover him--(Mt 25:36). hide ... thyself--means to be strange towards them, and not to relieve them in their poverty (Mt 15:5). flesh--kindred (Ge 29:14). Also brethren in common descent from Adam, and brethren in Christ (Jas 2:15).

light--emblem of prosperity (Isa 58:10; Job 11:17). health--literally, a long bandage, applied by surgeons to heal a wound (compare Isa 1:6). Hence restoration from all past calamities. go before thee--Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity. glory ... reward--like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (Isa 52:12; Ex 14:19, 20).

Then ... call ... answer--when sin is renounced (Isa 65:24). When the Lord's call is not hearkened to, He will not hear our "call" (Ps 66:18; Pr 1:24, 28; 15:29; 28:9). putting forth of ... finger--the finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans. speaking vanity--every injurious speech [Lowth].

draw out thy soul--"impart of thine own subsistence," or "sustenance" [Horsley]. "Soul" is figurative for "that wherewith thou sustainest thy soul," or "life." light ... in obscurity--Calamities shall be suddenly succeeded by prosperity (Ps 112:4).

satisfy ... in drought--(Isa 41:17, 18). Literally, "drought," that is, parched places [Maurer]. make fat--rather, "strengthen" [Noyes]. "Give thee the free use of thy bones" [Jerome], or, "of thy strength" [Horsley]. watered garden--an Oriental picture of happiness. fail not--Hebrew, "deceive not"; as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6:15-17).

they ... of thee--thy people, the Israelites. old waste places--the old ruins of Jerusalem (Isa 61:4; Eze 36:33-36). foundations of many generations--that is, the buildings which had lain in ruins, even to their foundations, for many ages; called in the parallel passage (Isa 61:4), "the former desolations"; and in the preceding clause here, "the old waste places." The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on the Gentile world (Am 9:11, 12; Ac 15:16, 17). be called--appropriately: the name truly designating what thou shalt do. breach--the calamity wherewith God visited Israel for their sin (Isa 30:26; 1Ch 15:13). paths to dwell in--not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; "paths, so as to dwell in the land" [Maurer].

(Isa 56:2; Ne 13:15-22). The Sabbath, even under the new dispensation, was to be obligatory (Isa 66:23). foot--the instrument of motion (compare Pr 4:27); men are not to travel for mere pleasure on the Sabbath (Ac 1:12). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. (Ex 20:10, 11). my holy day--God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made a day of carnal pleasure instead of spiritual "delight." holy of the Lord--not the predicate, but the subject; "if thou call the holy (day) of Jehovah honorable"; if thou treat it as a day to be honored. him--or else, it, the Sabbath. not doing ... own way--answering to, "turn away thy foot from the Sabbath." nor finding ... pleasure--answering to, "doing thy pleasure." "To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabbath of the golden calf, when the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday" [Bishop Andrewes]. nor speaking ... words--answering to, "call Sabbath a delight ... honorable." Man's "own words" would "call" it a "weariness"; it is the spiritual nature given from above which "calls it a delight" (Am 8:5; Mal 1:13).

delight ... in ... Lord--God rewards in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" in Himself (Ge 15:1; Job 22:21-26; Ps 37:4). ride upon ... high places--I will make thee supreme lord of the land; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [Vitringa], (De 32:13; Mic 1:3; Hab 3:19). Judea was a land of hills; the idea thus is, "I will restore thee to thine own land" [Calvin]. The parallel words, "heritage of Jacob," confirm this (Ge 27:28, 29; 28:13-15). mouth of ... Lord ... spoken it--a formula to assure men of the fulfilment of any solemn promise which God has made (Isa 40:5).

hand ... shortened--(See on Isa 50:2). ear heavy--(Isa 6:10).

It Themselves: the Redeemer's Future Interposition in Their Extremity. The reason why Jehovah does not deliver His people, notwithstanding their religious services (Isa 58:3), is not want of power on His part, but because of their sins (Isa 59:1-8); Isa 59:9-15 contain their confession; Isa 59:16-21, the consequent promise of the Messiah.

hid--Hebrew, "caused Him to hide" (La 3:44).

(Isa 1:15; Ro 3:13-15). hands ... fingers--Not merely the "hands" perpetrate deeds of grosser enormity ("blood"), but the "fingers" commit more minute acts of "iniquity." lips ... tongue--The lips "speak" openly "lies," the tongue "mutters" malicious insinuations ("perverseness"; perverse misrepresentations of others) (Jer 6:28; 9:4).

Rather, "No one calleth an adversary into court with justice," that is, None bringeth a just suit: "No one pleadeth with truth." they trust ... iniquity--(So Job 15:35; Ps 7:14).

cockatrice--probably the basilisk serpent, cerastes. Instead of crushing evil in the egg, they foster it. spider's web--This refers not to the spider's web being made to entrap, but to its thinness, as contrasted with substantial "garments," as Isa 59:6 shows. Their works are vain and transitory (Job 8:14; Pr 11:18). eateth ... their eggs--he who partakes in their plans, or has anything to do with them, finds them pestiferous. that which is crushed--The egg, when it is broken, breaketh out as a viper; their plans, however specious in their undeveloped form like the egg, when developed, are found pernicious. Though the viper is viviparous (from which "vi-per" is derived), yet during gestation, the young are included in eggs, which break at the birth [Bochart]; however, metaphors often combine things without representing everything to the life.

not ... garments--like the "fig leaves" wherewith Adam and Eve vainly tried to cover their shame, as contrasted with "the coats of skins" which the Lord God made to clothe them with (Isa 64:6; Ro 13:14; Ga 3:27; Php 3:9). The artificial self-deceiving sophisms of human philosophy (1Ti 6:5; 2Ti 2:16, 23).

feet--All their members are active in evil; in Isa 59:3, the "hands, fingers, lips, and tongue," are specified. run ... haste--(Ro 3:15). Contrast David's "running and hasting" in the ways of God (Ps 119:32, 60). thoughts--not merely their acts, but their whole thoughts.

peace--whether in relation to God, to their own conscience, or to their fellow men (Isa 57:20, 21). judgment--justice. crooked--the opposite of "straightforward" (Pr 2:15; 28:18).

judgment far--retribution in kind because they had shown "no judgment in their goings" (Isa 59:8). "The vindication of our just rights by God is withheld by Him from us." us--In Isa 59:8 and previous verses, it was "they," the third person; here, "us ... we," the first person. The nation here speaks: God thus making them out of their own mouth condemn themselves; just as He by His prophet had condemned them before. Isaiah includes himself with his people and speaks in their name. justice--God's justice bringing salvation (Isa 46:13). light--the dawn of returning prosperity. obscurity--adversity (Jer 8:15).

grope--fulfilling Moses' threat (De 28:29). stumble at noon ... as ... night--There is no relaxation of our evils; at the time when we might look for the noon of relief, there is still the night of our calamity. in desolate places--rather, to suit the parallel words "at noonday," in fertile (literally, "fat"; Ge 27:28) fields [Gesenius] (where all is promising) we are like the dead (who have no hope left them); or, where others are prosperous, we wander about as dead men; true of all unbelievers (Isa 26:10; Lu 15:17).

roar--moan plaintively, like a hungry bear which growls for food. doves--(Isa 38:14; Eze 7:16). salvation--retribution in kind: because not salvation, but "destruction" was "in their paths" (Isa 59:7).

(Da 9:5, &c.). thee ... us--antithesis. with us--that is, we are conscious of them (Job 12:3, Margin; Job 15:9). know--acknowledge they are our iniquities.

The particulars of the sins generally confessed in Isa 59:12 (Isa 48:8; Jer 2:19, 20). The act, the word, and the thought of apostasy, are all here marked: transgression and departing, &c.; lying (compare Isa 59:4), and speaking, &c.; conceiving and uttering from the heart.

Justice and righteousness are put away from our legal courts. in the street--in the forum, the place of judicature, usually at the gate of the city (Zec 8:16). cannot enter--is shut out from the forum, or courts of justice.

faileth--is not to be found. he that departeth ... prey--He that will not fall in with the prevailing iniquity exposes himself as a prey to the wicked (Ps 10:8, 9). Lord saw it--The iniquity of Israel, so desperate as to require nothing short of Jehovah's interposition to mend it, typifies the same necessity for a Divine Mediator existing in the deep corruption of man; Israel, the model nation, was chosen to illustrate his awful fact.

no man--namely, to atone by his righteousness for the unrighteousness of the people. "Man" is emphatic, as in 1Ki 2:2; no representative man able to retrieve the cause of fallen men (Isa 41:28; 63:5, 6; Jer 5:1; Eze 22:30). no intercessor--no one to interpose, "to help ... uphold" (Isa 63:5). his arm--(Isa 40:10; 51:5). Not man's arm, but His alone (Ps 98:1; 44:3). his righteousness--the "arm" of Messiah. He won the victory for us, not by mere might as God, but by His invincible righteousness, as man having "the Spirit without measure" (Isa 11:5; 42:6, 21; 51:8; 53:11; 1Jo 2:1).

Messiah is represented as a warrior armed at all points, going forth to vindicate His people. Owing to the unity of Christ and His people, their armor is like His, except that they have no "garments of vengeance" (which is God's prerogative, Ro 12:19), or "cloak of zeal" (in the sense of judicial fury punishing the wicked; this zeal belongs properly to God, 2Ki 10:16; Ro 10:2; Php 3:6; "zeal," in the sense of anxiety for the Lord's honor, they have, Nu 25:11, 13; Ps 69:9; 2Co 7:11; 9:2); and for "salvation," which is of God alone (Ps 3:8), they have as their helmet, "the hope of salvation" (1Th 5:8). The "helmet of salvation" is attributed to them (Eph 6:14, 17) in a secondary sense; namely, derived from Him, and as yet only in hope, not fruition (Ro 8:24). The second coming here, as often, is included in this representation of Messiah. His "zeal" (Joh 2:15-17) at His first coming was but a type of His zeal and vengeance against the foes of God at His second coming (2Th 1:8-10; Re 19:11-21).

deeds--Hebrew, "recompenses"; "according as their deeds demand" [Maurer]. This verse predicts the judgments at the Lord's second coming, which shall precede the final redemption of His people (Isa 66:18, 15, 16). islands--(See on Isa 41:1). Distant countries.

(Isa 45:6; Mal 1:11). The result of God's judgments (Isa 26:9; 66:18-20). like a flood--(Jer 46:7, 8; Re 12:15). lift up a standard--rather, from a different Hebrew root, "shall put him to flight," "drive him away" [Maurer]. Lowth, giving a different sense to the Hebrew for "enemy" from that in Isa 59:18, and a forced meaning to the Hebrew for "Spirit of the Lord," translates, "When He shall come as a river straitened in its course, which a mighty wind drives along."

to Zion--Ro 11:26 quotes it, "out of Zion." Thus Paul, by inspiration, supplements the sense from Ps 14:7: He was, and is come to Zion, first with redemption, being sprung as man out of Zion. The Septuagint translates "for the sake of Zion." Paul applies this verse to the coming restoration of Israel spiritually. them that turn from--(Ro 11:26). "shall turn away ungodliness from Jacob"; so the Septuagint, Paul herein gives the full sense under inspiration. They turn from transgression, because He first turns them from it, and it from them (Ps 130:4; La 5:21).

covenant with them ... thee--The covenant is with Christ, and with them only as united to Him (Heb 2:13). Jehovah addresses Messiah the representative and ideal Israel. The literal and spiritual Israel are His seed, to whom the promise is to be fulfilled (Ps 22:30). spirit ... not depart ... for ever--(Jer 31:31-37; Mt 28:20).

Arise--from the dust in which thou hast been sitting as a mourning female captive (Isa 3:26; 52:1, 2). shine--or, "be enlightened; for thy light cometh"; impart to others the spiritual light now given thee (Isa 60:3). The Margin and Gesenius translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened" (Isa 58:8, 10; Eph 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 (Jer 3:16, 17). is risen--as the sun (Mal 4:2; Lu 1:78, Margin).

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.

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

(Isa 2:3; 11:10; 43:6; 49:22; 66:12). kings--(Isa 49:7, 23; 52:15). thy rising--rather, "thy sun-rising," that is, "to the brightness that riseth upon thee."

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 (Isa 66:12).

see--(Isa 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] (Jer 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."

camels--laden with merchandise; the camel is "the ship of the desert" (compare Isa 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 (Jer 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 (Ps 72:15; Jer 6:20), which they traded in (Isa 45:14; Job 6:19; Eze 27:22).

Kedar--(Isa 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 (Ps 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).

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

(see on Isa 42:4). Tarshish first--The ships of Tartessus (see on Isa 2:16; Isa 23:1, that is, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (Isa 66:20). their silver--The nations among whom the Jews have been scattered shall help them with their money in returning (Isa 60:5-7, 11, 16), as was the case at the return from Babylon (Ezr 1:4; compare Ps 68:30, 31). unto the name ... to the Holy One--rather, because of the name--because of the Holy One (compare Isa 55:5) [Lowth].

kings ... minister unto thee--(See on Isa 60:7; Isa 49:23). in my wrath I smote thee--(Isa 54:7, 8; 57:17).

(Re 21:25). The gates are ever open to receive new offerings and converts (Isa 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 (Isa 60:12, 14). Gesenius explains it, "may come escorted by a retinue."

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

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 (Jer 3:17). place of my feet--no longer the ark (Jer 3:16), "the footstool" of Jehovah (Ps 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).

The sons--Their fathers who "afflicted" Israel having been cut off by divine judgments (Isa 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" (Isa 57:15; Ps 46:4).

forsaken--(Ps 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.

suck--Thou shalt draw to thyself and enjoy all that is valuable of the possessions of the Gentiles, &c. (Isa 49:23; 61:6; 66:11, 12). know--by the favors bestowed on thee, and through thee on the Gentiles.

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.

(Isa 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 (Isa 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; Ps 9:14; 24:7; 100:4). "Judah," the favored tribe, means "praise."

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

There shall be no national and spiritual obscuration again as formerly (Joe 2:10; Am 8:9). mourning ... ended--(Isa 25:8; Re 21:4).

all righteous--(Isa 4:3; 52:1; Re 21:27). inherit ... land--(Isa 49:8; 54:3; 65:9; Ps 37:11, 22; Mt 5:5). branch of my planting--(Isa 61:3; Ps 92:13; Mt 15:13). work of my hands--the converted Israelites (Isa 29:23; 45:11). that I may be glorified--the final end of all God's gracious dealings (Isa 49:3; 61:3).

little one--Even one, and that the smallest in number and rank, shall be multiplied a thousandfold in both respects (Mic 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 (Isa 66:8; Hab 2:3; Ac 1:7; Heb 10:37).