Isaiah 60:2

ons which had been sold from the families and tribes to which they belonged. Our Savior, by applying this text to himself, ( Luk 4:18 , Luk 4:19 ), a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution. Verse 3 To appoint unto them that mourn in Zion "To impart gladness to the mourners of Zion" - A word necessary to the sense is certainly lost in this place, of which the ancient Versions have preserved no traces. Houbigant, by conjecture, inserts the word ששון sason, gladness, taken from the line next but one below, where it stands opposed to אבל ebel, sorrow or mourning, as the word lost here was to אבלי abeley, mourners: I follow him. - L. Beauty for ashes "A beautiful crown instead of ashes" - In times of mourning the Jews put on sackcloth, or coarse and sordid raiment, and spread dust and ashes on their heads; on the contrary, splendid clothing and ointment poured on the head were the signs of joy. "Feign thyself to be a mourner," says Joab to the woman of Tekoah, "and put on now mourning apparel, and anoint not thyself with oil," 2Sam 14:2 . These customs are at large expressed in the Book of Judith: "She pulled off the sackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water and anointed herself with precious ointment, and braided the hair of her head, and put on a tire [mitre, marg.] upon it; and put on her garments of gladness;" chap. 10:3. - L. פאר תחת אפר peer tachath ephar, glory for ashes; a paronomasia which the prophet often uses: a chaplet, crown, or other ornament of the head (for so the Vulgate renders the word here and in the both verse; in which last place the Septuagint agree in the same rendering), instead of dust and ashes, which before covered it; and the costly ointments used on occasions of festivity, instead of the ensigns of sorrow. - L. Trees of righteousness "Trees approved" - Hebrews oaks of righteousness or truth; that is, such as by their flourishing condition should show that they were indeed "the scion of God's planting, and the work of his hands;" under which images, in the preceding chapter, Isa 60:21 , the true servants of God, in a highly improved state of the Church, were represented; that is, says Vitringa on that place, "commendable for the strength of their faith, their durability, and firmness." Verse 4 "And they that spring from thee" - A word is lost here likewise. After ובנו ubanu, "they shall build," add ממך mimmecha, they that spring from thee. Four MSS. have it so, (two of them ancient), and one of mine has it in the margin, and it is confirmed by Isa 58:12 , where the sentence is the very same, this word being here added. Kimchi makes the same remark: "the word ממך mimmecha is omitted here; but is found in Isa 58:12 ." The desolations of many generations - It seems that these words cannot refer to the Jews in the Balbylonish captivity, for they were not there many generations; but it may refer to their dispersions and state of ruin since the advent of our Lord; and consequently this may be a promise of the restoration of the Jewish people. Verse 5 Strangers shall - feed your flocks - Gentiles shall first preach to you the salvation of Christ, and feed with Divine knowledge the Jewish congregations. Verse 7 For your shame "Instead of your shame" - The translation of this verse, which is very confused, and probably corrupted in the Hebrew, is taken from the Syriac Version; except that the latter has not expressed the word משנה mishneh, double, in the first place. Five MSS. add the conjunction ו vau to שמחת simchath. The Syriac reads תרנו taronnu, and תירשו tirashu, in the second person, "ye shall rejoice, ye shall inherit. "And for להם lahem, to them, two MSS., (one of them ancient), three of De Rossi's, and the Syriac, read לכם lachem, to you, in the second person likewise. The Version of the Septuagint is imperfect in this place; the first half of the verse is entirely omitted in all the printed copies. It is supplied by MSS. Pachom. and 1. D. 2 in the following manner: - Αντι της αισχυνης ὑμων της διπλης, Και αντι της εντροπης αγαλλιασεται ἡ μερις αυτων· Δια τουτο την γην αυτων εκ δευτερου- "Instead of your shame ye shall have double, And instead of your confusion their portion shall rejoice; Therefore, they shall possess their land a second time." In which the two MSS. agree, except that 1. D. 2 has by mistake ἡμερας, day, for ἡ μερις, the part. And Cod. Marchal., in the margin, has pretty nearly the same supplement as from Theodotion. - L. Verse 8 I hate robbery for burnt-offering "Who hate rapine and iniquity" - The Syriac, and Chaldee prefix the conjunction ו vau, instead of the preposition ב beth, to עולה olah, which they render iniquity or oppression; and so the Septuagint, αδικιας. The difference lies in the punctuation; בעולה beolah, in a burnt-offering בעולה beavelah, in iniquity. The letters are the same in both words. Five of De Rossi's MSS. confirm this reading. Verse 9 Their seed shall be known among the Gentiles - Both Jews and Gentiles are to make but one fold under one shepherd, Christ Jesus. But still, notwithstanding this, they may retain their peculiarity and national distinction; so that though they are known to be Christians, yet they shall appear to be converted Jews. After their conversion to Christianity this will necessarily be the case for a long time. Strange nations are not so speedily amalgamated, as to lose their peculiar cast of features, and other national distinctions. Verse 10 I will greatly rejoice in the Lord - These may be the words of the Jews now converted, and brought into the Church of Christ, and with the Gentiles made fellow heirs of the blessings of the new covenant. As a bridegroom decketh himself with ornaments "As the bridegroom decketh himself with a priestly crown" - An allusion to the magnificent dress of the high priest, when performing his functions; and particularly to the mitre, and crown or plate of gold on the front of it, Exo 29:6 . The bonnet or mitre of the priests also was made, as Moses expresses it, "for glory and for beauty, " Exo 28:40 . It is difficult to give its full force to the prophet's metaphor in another language. The version of Aquila and Symmachus comes nearest to it: ὡς νυμφιον ἱερατευομενον στεφανῳ· "as a bridegroom decked with a priestly crown." - L. Verse 11 The Lord God "The Lord Jehovah" - "אדני Adonai, the Lord, makes the line longer than the preceding and following; and the Septuagint, Alexandrian, (and MSS. Pachom. and 1. D. II.), and Arabic, do not so render it. Hence it seems to be interpolated." - Dr. Jubb. Three MSS. have it not. See the note on Isa 61:1 (note). Both words אדני יהוה Adonai Jehovah, are wanting in one of my MSS.; but are supplied in the margin by a later hand. Introduction The prophet opens this chapter with ardent prayers that the happy period of reconciliation just now promised, and here again foretold, may be hastened, Isa 62:1-5 . He then calls upon the faithful, particularly the priests and Levites, to join him, urging the promises, and even the oath, of Jehovah, as the foundation of their request, Isa 62:6-9 . And, relying on this oath, he goes on to speak of the general restoration promised, as already performing; and calls to the people to march forth, and to the various nations among whom they are dispersed to prepare the way for them, as God had caused the order for their return to be universally proclaimed, Isa 62:10-12 . Verse 1 For Zion's sake will I not hold my peace - These are the words of Jehovah declaring his purpose relative to the events predicted in the preceding chapter. Thou shalt be called by a new name - Viz., Christian - or, as in the fourth verse, חפצי בה chephtsi bah, "my delight is in her" - because she has now received that command, "This is my beloved Son, in whom I am well pleased; Hear Him." Verse 4 Thy land Beulah - בעולה beulah, married. In the prophets, a desolate land is represented under the notion of a widow; an inhabited land, under that of a married woman, who has both a husband and children. Verse 5 For as a young man - so - The particles of comparison are not at present in the Hebrew Text: but the Septuagint, Syriac, and Chaldee seem to have read in their copies כ caph prefixed to the verb, כי כיבעל ki keyibal which seems to have been omitted by mistake of a transcriber, occasioned by the repetition of the same two letters. And before the verb in the second line a MS. adds כן ken, so; which the Septuagint, Syriac, and Chaldee seem also to have had in their copies. In the third line of this verse the same MS. has in like manner וכמשוש vechimsos, and two MSS. and the Babylonish Talmud כמשוש kimsos, adding the כ caph; and in the fourth line, the Babylonish Talmud likewise adds כן ken, so, before the verb. Sir John Chardin, in his note on this place, tells us, "that it is the custom in the east for youths, that were never married, always to marry virgins; and widowers, however young, to marry widows." - Harmer, Observ. 2 p. 482. So shall thy sons marry thee - For בניך banayich, thy sons, Bishop Lowth reads, restorer or builder, as he does not consider the word as the plural of בן ben, a son, but the participle benoni of the verb בנה banah, he built. I do not see that we gain much by this translation. Thy sons shall dwell in thee, Vulgate; and so the Septuagint and Chaldee. Verse 6 Ye that make mention of the Lord, keep not silence - The faithful, and in particular the priests and Levites, are exhorted by the prophet to beseech God with unremitted importunity (compare Luk 18:1 , etc.) to hasten the redemption of Sion. The image in this place is taken from the temple service; in which there was appointed a constant watch, day and night, by the Levites: and among them this seems to have belonged particularly to the singers, see 1Chr 9:33 . Now the watches in the east, even to this day, are performed by a loud cry from time to time of the watchmen, to mark the time, and that very frequently, and in order to show that they themselves are constantly attentive to their duty. Hence the watchmen are said by the prophet, Isa 52:8 , to lift up their voice; and here they are commanded, not to keep silence; and the greatest reproach to them is, that they are dumb dogs; they cannot bark; dreamers; sluggards, loving to slumber, Isa 56:10 . "The watchmen in the camp of the caravans go their rounds crying one after another, 'God is one, he is merciful:' and often add, 'Take heed to yourselves.'" Tavernier, Voyage de Perse, 54:1 chap. 10. The hundred and thirty-fourth Psalm gives us an example of the temple watch. The whole Psalm is nothing more than the alternate cry of two different divisions of the watch. The first watch addresses the second, reminding them of their duty; the second answers by a solemn blessing. The address and the answer seem both to be a set form, which each division proclaimed, or sung aloud, at stated intervals, to notify the time of the night: -

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 thei

[[This sermon is split in two parts, one found in verses 1-2, the other in verses 3-6]] Sermon for Epiphany; Isaiah 60:1-6 THE CONVERSION OF THE HEATHEN. 1 This epistle lesson is an exhortation to faith. It also proclaims the future world-wide preaching of the Gospel and the gathering of Christians from all nations. The prophecy is clearly intelligible and requires but little explanation. 2 The reference to the Gospel as a light, a brightness, a glory of the risen Jehovah, implies a distinction between the light of the Gospel and that of the Law. This distinction should be carefully marked, to avoid confounding the Gospel and the Law and terming “Gospel” what is Law and “Law” what is Gospel. In the Advent and the preceding epistle lessons we found the Gospel to be a proclamation of life, a doctrine of grace, a joy-giving light, promising and presenting Christ with all his blessings. But the Law is a proclamation of death, a doctrine of wrath, a sorrow-yielding light, for it reveals our sins, demanding a righteousness we cannot produce. The conscience, recognizing that it deserves death and eternal wrath, is filled with sorrow and unrest. But this prophecy of Isaiah touches the wretched conscience in a cheering way. It reanimates it, fills it with joy and liberates it from the Law and from sin. 3 So we may designate the two lights as the light of the Lord and the light of the servant. 2 Corinthians 3:13. The light of the Lord arose in Christ, and the light of the servant in Moses. Aaron and the children of Israel could not endure the light - the brightness - of Moses’ face. He was obliged to cover it with a veil. But on Mount Tabor the face of the transfigured Christ was not intolerable. Rather, so delightful and pleasing was it that Peter in a transport of joy exclaimed: “Lord, it is good for us to be here: if thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah.” Matthew 17:4. There the light of Moses’ face was not intolerable, but pleasing. The Gospel renders agreeable the Law, the tutor, which before was repugnant and intolerable to human nature. This we have already heard. So Isaiah says: V.1. “Arise, shine; for thy light is come.” 4 Plainly the injunction is addressed to one not risen, one who lies sleeping or is dead. I think Paul refers to this passage when he says ( Ephesians 5:14 ): “Wherefore he saith, Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.” Undoubtedly, Christ is the light of which Isaiah here speaks, and which, through the Gospel, shines in all the world, enlightening those who rise - who desire him. That Jerusalem is mentioned here and not by Paul is of no significance: In the text of Isaiah “Jerusalem” is not found. Some one added it in the epistle, because Jerusalem, or the people of Israel were addressed by the prophets. 5 Now, who are the sleepers and the dead? Unquestionably, all who are under the Law. They are dead because of sin. Particularly are they dead who disregard the Law and live independently of restraint. The selfrighteous, who recognize not their wants and defects, are the sleepers. Both classes have little regard for the Gospel. They remain sleeping and continually die. The Spirit must awake them to recognition and acknowledge the light. But the third class, they who feel the power of the Law and the torments of the conscience, thirst after grace and sigh for the Gospel. They rest not until it comes and is given them. Then they proclaim it. Isaiah is one of these. In such manner do the sleepers and the dead awake and receive the Gospel light. 6 So Isaiah says, in effect: “Permit yourself to be enlightened; or, Let there be light. Allow the light to fall upon you. Thou dead one, crawl not into the grave of thy filthy life - that is, cease to love and to follow thine evil course of conduct - that the light of the Gospel may fall upon thee and abide in thee. And thou sleeper, awake! Seek not the bed of careless and lethargic security, and of presumptuous reliance upon thine own selfrighteousness. Let the true light have some claim upon thee.” It is necessary frequently to admonish both classes. The great hindrance of the class represented by the dead is an unrestrained life; and a secure selfrighteousness will scarcely allow the sleeping class to recognize and accept the blissful light of the Gospel. 7 “Thy light is come.” Why does Isaiah say “thy light” when God’s light is meant, as will later appear? I answer, it is at the same time God’s light and Jerusalem’s light and the light of us all. It is God’s in that he gives it; ours in that we are enlightened by it and enjoy its rays. Similarly, Christ speaks of the sun as the Father’s ( Matthew 5:45 ), “He maketh his sun to rise on the evil and the good.” Again, he says ( John 11:9 ), “If a man walk in the day, he stumbleth not, because he seeth the light of this world.” That is, God’s sun enlightens the world. Again, referring to himself, he declares ( John 8:12 ), “I am the light of the world.” Further, the light Isaiah refers to is particularly the light of Jerusalem and the children of Israel, because of the promise. He was promised only to Abraham and his seed. So Mary sings in her Song of Praise ( Luke 1:55 ), “As he spake to our fathers, to Abraham, and to his seed for ever.” In this sense, it is not the light of the heathen, unto whom no promise was made. Yet it is said they are to receive it. So the words of the promise imply, and so Isaiah here teaches. 8 Undoubtedly the prophecies of Isaiah, and of the other prophets, concerning Christ almost universally have origin in the promise God made to Abraham ( Genesis 22:18 ), “In thy seed shall all the nations of the earth be blessed.” These words clearly indicate that Christ, the seed of Abraham, is to be made known in all the world. For Christ to accomplish this in person was impossible; it must be done through the instrumentality of preaching. Not only was it necessary to proclaim the Gospel, but also to explain the character of the preaching - to show it a proclamation of blessings and of grace, intended for the blessing of the whole world. There is evident, too, the conclusion that the seed of Abraham is true man as well as God; that he must be born of a virgin; that his kingdom cannot be temporal or of this world; and that he must die and shortly rise from the dead to Lordship over all creatures. All this apparently is briefly but explicitly concluded in this divine promise. Did time admit, it were easy to trace, in a way comprehensible to any man, the source of the prophecies to this fountain-head promise. Hence, Abraham laughed in his heart when the promise was made to him ( Genesis 17:17 ), for he understood it. Christ indicates as much where he says concerning the patriarch’s feeling ( John 8:56,) “Your father Abraham rejoiced to see my day; and he saw it, and was glad.” V.1. “And the glory of Jehovah is risen upon thee.” 9 We have frequently spoken of the little word “glory.” It means honor, brightness, splendor. The Gospel is simply a grand report, a noble cry, having origin in a glorious reality; it is not a mere empty proclamation. A glorious being is to be compared to a sun or a light. The sun is a fountain of light, so to speak, and its luster is the glory, the diffusion, the distinction of that light. The luster may be called the natural expression of the sun, the sole medium whereby the sun is recognized in the world - through which it is diffused. Similarly, the glory of an individual is the fountain, the sun, the foundation, of his glorious reputation. His reputation is the luster of his glory. It is the medium whereby he is proclaimed, extolled, recognized as glorious. This much, you will perceive, is implied in the word “glory” - honor, renown, brilliancy. 10 Thus the Gospel is God’s glory and our light. It is our light in that it reveals to us God, ourselves and all else. It is God’s glory in that it is the medium whereby his work - all his glorious doings - are proclaimed, extolled, recognized and honored in the whole world. 11 But, carrying the analogy to a finer point, it might be necessary to say that the Gospel is not the actual brightness of the light, nor is it the light itself. It is the rising of the brightness, the approach of the light. It is simply a manifestation of the light and brightness which existed from eternity. As said in John 1:4, “In him was life; and the life was the light of men.” The light did not arise, nor was it openly manifested, except through the Gospel. Therefore, the Gospel is an expression, a cry, of divine brightness and glory. The Scriptures, in Psalm 29:3, in Psalm 68:33 and often elsewhere, call it the voice of God. It is called “Gospel” - good message - because it reveals and proclaims divine blessings, divine glory and divine honor or brightness. “The heavens declare the glory of God; and the firmament showeth his handiwork.” Psalm 19:1. And what do we understand by proclaiming and revealing, except the proclaiming of the Gospel through the heavens - the preaching of it by the apostles? What is the brightness, the work, of God but the great and glorious riches of his goodness and grace poured out upon us? Paul says ( Titus 2:11 ), “The grace of God hath appeared, bringing salvation to all men.” How has it appeared? Through the preaching of the Gospel. Such seems to be the import of the words of Isaiah, “Thy light is come, and the glory of Jehovah is risen upon thee.” That is, the light and glory of God are revealed - are preached - to you. Christ is the light and the glory, according to the words, “And the glory of Jehovah is risen upon thee,” or is revealed. Again, verse 20 of this chapter, “Jehovah will be thine everlasting light.” 12 Now, the light and the glory are God himself. For Christ says ( John 8:12 ), “I am the light.” We heard before, in the epistle for Christmas, that Christ is the effulgence of divine glory. Plainly, then, Isaiah is not here speaking of the rising of Christ in the sense of his coming birth. He refers to the rising of the Gospel after Christ’s ascension. Through the Gospel Christ is spiritually risen and glorified in the hearts of all believers, bringing them salvation. The Scriptures make more frequent reference to his rising in this sense than they do to the birth of Christ. The Gospel is the important feature. On account of it was Christ born. Upon it Paul bases his teaching. He says that God beforetime promised the Gospel concerning his Son, through his prophets, in the holy Scriptures. 13 We learn from our text here what the Gospel is and what is its message. It is the coming of light, the rising of divine glory. It speaks only of divine glory, divine honor and fame. It exalts only the work of God - his goodness and grace toward us. It teaches the necessity of our receiving God’s work for us, his grace and goodness, even God himself, if we would secure salvation. The Gospel produces in us a twofold effect. First, it rejects our natural reason, our human light. It conclusively shows them to be mere darkness. Had we within ourselves light instead of darkness, it would not be necessary for God to send the light to rise upon us. Light enlightens, not light, but darkness. This epistle lesson forcibly expels and severely condemns all natural wisdom, all human reason, heathen arts and the doctrines and laws of man. Conclusively, these are absolute darkness, since it is necessary for the light to come. So we should guard against all human doctrines and the conceits of reason as darkness rejected and condemned by God, and should wake and arise to behold only this light, to follow it alone. 14 Second, the Gospel casts down all the glory of and pride in our own works, our efforts, our free will. We cannot draw comfort nor derive honor from these. On the contrary, they but contribute to our shame in the sight of God. If there were in ourselves anything worthy of honor and glory, vainly would the divine honor and glory rise upon us. Since the latter are called for, clearly there is in us nothing but what is productive of our shame. Paul says on this point ( Romans 3:23 ), “All have sinned, and fall short of the glory of God.” In other words, “Men may, it is true, have their own nature and their self-righteousness, and from these derive temporal honor, praise and glory before their fellows, as if not sinners. But before God they are sinful, destitute of divine glory and unable to boast possession of him and his blessings.” 15 Now, no one can be saved unless he have within himself the glory of God and be able to comfort himself solely with God and his blessings, and to glory in these. “He that glorieth, let him glory in the Lord.” Jeremiah 9:24, and 2 Corinthians 10:17. Such is the rising of divine glory. So the Gospel condemns all our efforts and exalts only the goodness and the grace of God - in other words, God himself. It permits us to console ourselves only with him and to glory in no other. As Psalm 144:15 has it, “Happy is the people whose God is Jehovah.” No one else is called happy. Accordingly it follows here in Isaiah: V.2. “For, behold, darkness shall cover the earth, and gross darkness the peoples; but Jehovah will arise upon thee, and his glory shall be seen upon thee.” 16 Here the prophet clearly implies that wherever Christ is not, there darkness exists, whatever the appearance of brilliance. Nor does he allow the medium devised by the high schools, which say that between darkness and Christ exists the light of nature and of human reason. They ascribe darkness only to the grossly wicked and the weak-minded. They highly value this mediatory light, claiming it is a sufficient preparation for the light of Christ, and that although it is darkness in comparison to the light of Christ, yet it is in itself light. They do not perceive how far they err in imagining themselves enlightened. Usually the most erroneous of the schools are the most rational. “The sons of this world are for their own generation wiser than the sons of the light,” as Christ says in Luke 16:8. Yet they of the schools are not nearer the true light than are others. Rather they are farther from it. This could not be if the light of reason were helpful in obtaining the true light. Devils are wiser, more artful and crafty, than men; yet they are not therefore better. No, that kind of light is always at enmity with the true light. As Paul tells us ( Romans 8:7 ): “The mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be.” 17 Therefore, God knew of no better way to deal with the pernicious light of reason than utterly to condemn and obscure it. Paul says ( Corinthians 1:19-20 ): “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent... Hath not God made foolish the wisdom of this world?” In this same chapter Isaiah 1:19, we have: “The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but Jehovah will be unto thee an everlasting light, and thy God thy glory.” What is this but a rejection of all temporal wisdom? Away with babbling about natural light. Give close heed to the words of Isaiah and to other Scriptures which teach us to flee from the light of reason as from darkness and from an enemy of the true light. Human reason is the light which teaches the Jews, and all tyrants, to persecute and torture Christ and his saints, and which cannot, even to this day, endure the true light. Human reason always claims to be in the right and to be light, when really it is darkness and condemned by the true light. Being condemned, in its rage it instigates all forms of evil. 18 But the weak-minded may ask: “How can it be that all natural reason teaches is darkness? Plainly, three and two are five, are they not? Again, if a man make a coat, is he not wise to make it of cloth, or foolish to make it of paper? Is he not wise who marries a godly woman, and he foolish who marries a godless one? And are there not similar instances innumerable in human affairs? Never can you persuade me that all natural reason is darkness. Even Christ implies that it is light, when he says ( Matthew 7:24 and 26): ‘Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock... And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand.’ Now, if the builder upon the rock is in darkness, who builds wisely? Again, Christ says of the unjust steward who had wasted his lord’s goods that he acted wisely in taking the course he did in regard to his master’s debtors. Luke 16:8. And Paul reminds the Corinthians ( Corinthians 11:5, 14-15 ) that nature teaches us a woman should not, in the church, pray with uncovered head.” 19 I answer: This is all true, but it is necessary to make a distinction between God and men, between spiritual and temporal things. In earthly, human affairs man’s judgment suffices. For these things, he needs no light but that of reason. Hence God does not in the Scriptures teach us how to build houses, to make clothing, to marry, to wage war, to sail the seas, and so on. For these, our natural light is sufficient. But in divine things, the things concerning God, and in which we must conduct ourselves acceptably with him and must secure happiness for ourselves, human nature is absolutely blind, staring stone-blind, unable to recognize in the slightest degree what these things are. Natural reason presumptuously plunges into them like a blind horse. But all its conclusions are, as certainly as God lives, false and erroneous. In this capacity it proceeds like a man who builds on sand, or one who would use cobwebs for garments. Isaiah 59:6. It employs sand for meal in making bread. It sows wind and reaps the whirlwind, as Hosea 8:7 has it. It measures the atmosphere with a spoon, carries light into the cellar upon a tray, weighs flames in a balance, performing all manner of perverted nonsense ever known or possible to be devised. For all its efforts are designed as service to God and they must utterly fail. 20 Ask nature what is necessary to please God and to be saved, and it replies: “Truly, you must build churches, cast bells, institute masses, observe vigils, make chalices, pyxes, images and ornaments; must burn candles, pray so long a time, fast in honor of St. Catharine, become a priest or a monk, go to Rome and to St. Jacob, wear hair-shirts, torture yourself, and so on. Such are good works and true ways to salvation.” But if you ask for proof that these things are acceptable with God, reason is unable to give any other reply than that it thinks them acceptable. This doctrine is sheer imagination; more, it is gloom, it is darkness. It is what Isaiah refers to as “darkness” and “gross darkness.” Into it must fall all who do not accept the divine light. It is impossible for them to do anything that shall be right in the sight of God. 21 Nothing is more offensive to God than the presumption that gross darkness is light, and the protest that it is darkness. It persecutes or puts to death all who defend the truth at this vital point. It cannot tolerate the true light. From that error arises all idolatry. The Jews had their Baal, their Moloch, Ashtaroth, Camon Peor and numberless idols of the sort. Jeremiah tells them ( Jeremiah 2:28 ), “According to the number of thy cities are thy gods”; and Hosea says ( Hosea 10:1 ), “According to the abundance of his fruit he hath multiplied his altars”; and again Isaiah ( Isaiah 2:8 ), “Their land also is full of idols.” 22 All this the Jews meant only for divine service. They presumed thereby to serve the true God. Consequently the prophets who denounced their conduct were slain by them as destroyers of the divine service and blasphemers against God. But their services of God were instituted according to the dictates of human nature and not according to God’s commands. In the true service of God, he himself will be the light and accepts only the worship he has instituted and commanded. We read ( Leviticus 10:2 ) how Nabad and Abihu, sons of Aaron, were consumed by fire at the altar even though they were God-ordained priests and had transgressed no farther than to put strange, or unconsecrated, fire into their censers; a thing, however, not in accordance with the commandment of God. And just as little will God tolerate us when we style as divine service what he has not so appointed, and when we recognize it as such. What else does he who presumes so to do, but make of God an idol? He imagines him to be of his opinion, and forms in his mind his own God, presuming that God must be delighted with anything he devises. Such a proceeding is but changing God’s will and perverting his design to accord with our will and our design. It is mocking God and regarding him as man of straw, a specter or wooden image, to be changed and fashioned at our pleasure. This is a thing God will by no means allow. He will not permit us to make of him an image - an idol; the first commandment makes that plain. Nor will he allow us to misuse his name, as the second commandment clearly shows. And both commandments are just and right. Hence it is impossible for us to please God thus, according to the dictates of nature. Indeed, such conduct is in the highest degree presumptuous, and of all things the most offensive to God. THE TRUE LIGHT. 23 Recognizing this distinction concerning the things of God and man, there can be no difficulty in discerning between the true light and the false. Whatever is not commanded of God is to be most carefully avoided, though ordained of angels or saints. For the most part, the laws of the Pope and the orders of the ecclesiasts must be false. For in the main they are but human devices relating to outward works not commanded of God. Idolatry is more prevalent in the world today than it was in the Jews’ time. Men presume to serve God in this humanly-appointed way, notwithstanding it is wholly wrong. 24 Divine light teaches us to trust in God, to believe in him, to leave all to him, to submit readily to his workings, to accept whatever in his providence may present, bearing all and performing every duty, and to serve our neighbor throughout life. With such faith there is no difference in works; all works are alike. Having faith, well may we serve God in erecting buildings, in planting and threshing, in performing any sort of external works. These things are the proper expression of faith, of divine light. God regards them as service to him, as devotional conduct. So little, however, does human nature, man’s reason, know of the truth, that it proceeds to condemn this faith as error and heresy. It accepts the works it beholds in the beloved saints and the orders, but is unable and unwilling to recognize those works as wrought under the influence of the divine light - the faith - they condemn. Thus they make of the examples of the saints idols for themselves, and irrevocably persist in their blindness and idolatry. Hence Solomon gives the wholesome instruction ( Proverbs 3:5 ), “Lean not upon thine own understanding”; again ( Proverbs 3:7 ), “Be not wise in thine own eyes,” which thought Paul expresses ( Romans 12:16 ) as, “Be not wise in your own conceits.” 25 The introduction to the Pope’s laws teaches this principle of relying not upon one’s own understanding. But his object is, by these Scripture warnings to intimidate the world from rejecting his foolish laws, the right and essential thing to do, however. His object is to lead captive the minds of men, and to have them regard him alone as wise and to follow him in disregard of the wisdom of God. His laws are mere human devices and directly opposed to the doctrine of Solomon and of Paul. He forbids everyone to think for himself, and yet abominably enforces his own opinions in all the world. Solomon means that we are to be taught neither of ourselves nor of any human reasoning or device, but only of God our Lord. Whatsoever is not taught of God we are to avoid as darkness. He cannot tolerate an assistant in teaching and doing divine things. He intends to be himself the teacher, the light, that our faith may be pure, our understanding of divine matters clear. 26 In temporal affairs, however, one may do differently. You may learn from the carpenter, or teach yourself, how to construct a building; from a painter you may learn to paint; from a shoemaker, to make shoes; from a scribe, to write. But how to serve God, how all works become good - this you must learn, not from man, but from God. God teaches you to believe in him and to love your neighbor, in all your works. Men teach you to work without faith and to love only yourself, forgetting God and your neighbor. 27 Such, you perceive, is the meaning of Isaiah where he says, V.2. “Behold, darkness shall cover the earth, and gross darkness the peoples.” He cannot be understood as speaking of literal darkness; the sun has continued to give its light. He has reference to a darkness opposed to that light whereof he says, “Thy light is come,” and, V.2. “Jehovah will arise upon thee.” Now, they upon whom Jehovah has not risen, upon whom he has not shone, are in darkness. The darkness here meant is simply unbelief, the darkness of human reason; just as the light represents Christ, or faith in Christ whereby Christ dwells in the heart, as Paul says. Ephesians 3:17. Similarly, the reference here to the earth does not mean the material earth; the material earth was not darkened through Christ. The meaning is, earthly or worldly men; men who do not believe, do not accept Christ through the Gospel; men who remain in their earthly conceptions, in the natural light of reason, as Isaiah himself explains when he says: V.2. “Gross darkness shall cover the peoples.” 28 But what is implied? Were not men in darkness previous to the advent of Christ? If he, through the Gospel, brought the light, how is it that darkness made its first appearance at that time? We must remember that Isaiah is speaking only of the Jewish people. He divides them into two classes. One class enjoys the light and the other is overwhelmed in darkness. This was really the case. So he speaks of “the earth” and “the peoples.” David, too, says concerning them ( Psalm 2:1-2 ), “Why do the nations meditate a vain thing against Jehovah and against his anointed?” The entire people of Israel awaited Christ. In the shadows of the Law, through Christ, they enjoyed light. But with his coming their condition apparently was reversed. The majority of them fell, entering but deeper darkness. Previous to Christ’s advent was the light of the Law, in which Christ was promised to the Jews. But when he came in fulfillment thereof, they continued to cling to that Law, to still look for his coming. In this way they seem to have lost what they once recognized, the meaning of the Law. And so it befell them as befalls one who leaves far behind him the light properly going before, or the light that once preceded him, and now goes deeper into darkness, without that light. He who has his eyes fixed on a light before him, however far away, may see where he is going. But he who leaves the light behind, who turns his back upon it, walks toward the darkness, not seeing his objective point. 29 Such is the conduct of the Jews, who have behind them the Law shining upon Christ now come. They reject its Christ-revealing light, expecting it to shine for them upon another Christ yet to come. Thus they are without light. Their expectation will come to naught. The Law points to no other Christ. So Isaiah declares the earth covered with “darkness” and even with “gross darkness.” He indicates that the wretched Jews are not only blind, but covered with gross darkness; the light rises not upon them. The Gospel is not preached to the Jews; they are unwilling to hear it. Christ the light does not, through the Gospel, rise upon them. They remain covered in their unbelief - without preaching and instruction. God says on this point ( Isaiah 5:6 ), “I will also command the clouds that they rain no rain upon it.” In other words, no preacher shall speak to them concerning Christ. This condition, you see, is not merely experiencing the darkness of unbelief; it is being covered with that darkness, hearing no preaching whereby the light might rise. O terrible prophecy, awful example, for all rejecters of the Gospel! 30 Yet Isaiah says, “Jehovah will arise upon thee.” Not the entire nation was blinded. From it is derived the better and greater portion of the Christian Church - the apostles, the evangelists and numerous saints. These are not in darkness, nor covered with darkness. To them Jehovah was preached, and with the result that his glory is manifest in them. Isaiah does not say merely, The glory of Jehovah is risen upon thee, but, It “shall be seen upon thee.” Not only was the glory of Jehovah revealed to the Church - a revelation embracing even the unbelieving Jews - but it appeared to them, and they knew him and his glory. They held these fast. Therefore the rising of the light - the Gospel - was not taken from them. 31 Apparently we are to understand Isaiah as referring in the latter part of the text to the fruits of the preached Gospel, and in the first part to the preaching of the Gospel. The Gospel arose, admonishing men to arise. After its advent some became so hardened, so overwhelmed in darkness, that the light did not again arise upon them; it was no more preached to them. But others were enlightened and continued in that illumination. Such has ever been the case unto this day with reference to the preaching of Christ and the Gospel. Some accept it and are enlightened. Others - the majority of them - condemn it as error and turn from it. Consequently they are overwhelmed in their unbelief. The Gospel is no longer proclaimed to them and they are not disposed to hear it. Truly, then, they must be concealed from the rising illumination of this light. 32 Let no one regard this as new or strange. The Scripture is unchangeable - “Darkness shall cover the earth, and gross darkness the peoples.” If this was true of the chosen people, the Jews, the natural seed of Abraham, to how much greater degree may it be true of us heathen, descendants from one of different blood and nature! We see today that the people will permit no one to preach to them what the Pope and his followers have condemned; they will not tolerate it. Therefore they remain covered in their darkness. They have their own preaching wherewith they foster and conceal their blindness. And it befalls them as they desire, as it befell the Jews. [[This sermon is split in two parts, one found in verses 1-2, the other in verses 3-6]]

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.