Isaiah 60:3

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

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

V.3. “And nations shall come to thy light, and kings to the brightness of thy rising.” 33 When the majority of the Jews refused to cultivate the fruits of the Gospel - and fruit essentially accompanies the Gospel - and continued in their blindness, the Gospel expanded into all the world, gathering the gentiles in place of the blinded and fallen Jews. So says Isaiah in this verse, the accomplished fulfillment of which renders it clear. The heathen nations embraced Christianity and by genuine faith walked in Christ the true light. Such was the increase of the Gospel fruit that even kings, the most exalted of earth, humbled themselves under the faith. The revelation of these future conditions was made that preachers might not be unduly elated over their conversion of kings, or any other, as if they had accomplished it of themselves. God foresaw it all and caused it to be revealed. Besides, he promised the Gospel. 34 This prophecy of Isaiah had strong fulfillment in former times. Many of the nobility and of high standing among the gentiles embraced Christianity. Today, however, so perverted are these nations by the Turks and the Pope, the prophecy seems to have little bearing. And it is a remarkable fact that even other heathen nations have been led astray by the converted gentiles. But it is revealed that Antichrist shall mislead the entire Christ-restored world. 35 What is the import of the phrase, “to the brightness of thy rising”? The prophet styles Christ the glory, or brightness, of the rising; that is, of the Gospel. For the Gospel will be continually advanced and preached; it will ever rise to oppose human doctrines, doctrines formerly in the highest degree dangerous to kings and holders of lofty positions. Upon these individuals first the evil spirit seizes with his perversions and human doctrines. Having them in his power, he can easily drag along with them the common, illiterate people. Thus the Pope first grasped kings and princes and then the masses. He could not have accomplished it had the Gospel continued to rise. No such thing was wrought when the Gospel first arose. But now it has set, and human doctrines have come up. None today walk in God’s light. V.4. “Lift up thine eyes round about, and see: they all gather themselves together, they come to thee; thy sons shall come from far, and thy daughters shall be carried in the arms.” 36 Now, the prophet is about to enumerate the countries where gentiles are converted to the faith. From the fact of his calling upon Jerusalem to lift up her eyes round about and see, it is easily evident he refers to spiritual sons and daughters, men and women who believe in Christ. Likewise the assembling of these must be understood in a spiritual sense. They did not bodily come to Jerusalem, but they believed with heart and spirit in the light risen upon her and round about her. No man can come to the light upon his material feet. Otherwise all the inhabitants of Jerusalem would have been enlightened; but the fact is, as before stated, they for the most part remained in blindness and darkness. The light being spiritual, we are forced to conclude that the children, the gathering and the future, must also be understood in a spiritual sense. Were we not to regard the light spiritual, we would have to accept the reference to the gathering of the children in a physical rather than a spiritual sense, as the words imply. But with the light spiritualized, the gathering and the coming are spiritualized, and so, too, must the children be regarded. The seed of Abraham, his natural children, did not come to the light from the mere fact of their flesh-and-blood descent; they came because they were his spiritual children, as stated in our last sermon. 37 The clause “Thy sons shall come from far” implies spiritual children from among the heathen. The apostles Peter and Paul allude to the heathen as far away, and to the Jews as near. “Ye that once were far off are made nigh in the blood of Christ.” Ephesians 2:13. Again ( Ephesians 2:17 ), “He came and preached peace to you that were far off, and peace to them that were nigh.” The reason for this distinction seems to be that the Jews had the Law and the promises of God concerning Christ, and the heathen had not. Now, it being impossible for the heathen to be the natural children of Abraham, or of Jerusalem, Isaiah’s allusion to them here must certainly be in a spiritual sense. 38 Similarly, when he admonishes Jerusalem to lift up her eyes round about and see, he does not address the material city of Jerusalem. The city of Jerusalem is not the mother of these spiritual children. She is a murderess of mother, father and children. Isaiah refers to the spiritual mother - the assembly of the apostles and of all holy Christian Jews. This assembly is the Christian Church. It is spoken of as “Jerusalem” because it originated in that city, assembling there first and thence extending throughout the world. A definite place of origin was necessary to Christianity and the spread of the Gospel. The Gospel began in Jerusalem, in the midst of its worst enemies. 39 Isaiah’s meaning seems to be: “Look round about thee, unto the four quarters of the world. I will expand thee into all the earth, and thy children shall dwell everywhere.” The words of the text were designed to comfort the first Christians at Jerusalem in view of the fact that they were few in number, despised and in the midst of those who, when they should have been their best friends, were their enemies, as appears later on this same chapter. It was seemingly absurd for so small a band to attempt an undertaking so vast and unusual and to defy the overwhelming masses. 40 The Jews thought soon to check the efforts of the Christians, even to exterminate them. They began everywhere the work of persecution, expulsion and slaughter, presuming it easy to root out these poor and powerless people. Foolishly, they failed to see how they but fanned the fire already kindled, and scattered it world-wide. Their violence only helped to fulfill this God-directed prophecy of Isaiah against themselves. Their persecution drove Christians into all the world and extended the Gospel until everywhere the sons and daughters of Jerusalem were gathered to the light. 41 To accomplish an object with eminent success through the instrumentality of an enemy is characteristic of the divine hand. By the very fact of their furious attempts to exterminate the Word and the people of God, men but destroy themselves and only further God’s Word and his people. Therefore, it is good and profitable, to have enemies and persecutors for the sake of the faith and the Word of God. Incalculable comfort and benefit result. Psalm 2:1 is in point here: “Why do the nations rage, and the peoples meditate a vain thing” against Christ? The thought is, they violently strive to exterminate Christ, and fail to see that in so doing they but strengthen him. 42 Isaiah’s message here to his beloved Jerusalem is, practically: “Fear not, grieve not. Cast not down your eyes, but joyfully raise them and look about. Be not misled by the fact that your nearest relatives are your worst enemies, seeking to exterminate you and regarding you too mean to dwell among them. Let them go on in their rage. Where they kill one among you, a thousand shall rise in his place. Where they drive one away, he shall return with many thousands. If they extinguish the Gospel at one point, it will spring up in ten others. At length, without their consent and with no thanks to them, you shall everywhere have sons and daughters to fill the places of those others now become enemies. Thus ultimately you shall be strengthened and multiplied, and your enemies shall be diminished even to extermination. Their evil designs for you shall fall upon themselves and you shall enjoy what they begrudge you. We see plainly the complete fulfillment of this prophecy. V.5. “Then thou shalt see and be radiant, and thy heart shall thrill and be enlarged; because the abundance of the sea shall be turned unto thee, the wealth of the nations shall come unto thee.” 43 By “the abundance of the sea,” we must understand, not the water of the sea itself, but the inhabitants of the country bordering on the sea. As, for instance, we might say that the whole Rhine is risen up, when we mean the people of the country adjacent to the Rhine. Scripture usage, notwithstanding there are many seas in the world, terms the Mediterranean Sea simply “the sea,” while it designates the Red Sea by its particular and full name. Geographers give the Mediterranean that name because of its position. It lies midway between the continents, west of Asia. On the left, or the north, are Spain, France, Italy, Greece and Asia Minor, as far as Cilicia. On the right, or the south, are Africa and Egypt, as far as Palestine. The sea is touched on both sides by great countries, powerful kingdoms. It has numerous islands - Candia, Rhodes, Cyprus, now for the most part in control of the Turks. The Mediterranean is, as we said, in the Scriptures called “the sea.” It is west of the Jewish country; for Palestine is at the end of the sea in the east. 44 The people of the territory bordering this sea, particularly those on the north, are scripturally given the general term “gentiles.” To those on the south and to the east the Scriptures give particular names. To the gentiles we belong, as do all on the north, or left side, of the sea. Paul, in Timothy 1:11 and elsewhere, calls himself a preacher and apostle to the gentiles. To this section of the country on the north side of the sea, he preached. To it he addressed all his epistles. He did not go south of the sea. Isaiah refers to these gentiles or nations when he says, “The abundance of the sea shall be turned unto thee, the wealth of the nations shall come unto thee.” “The abundance of the sea” is synonymous with “the wealth of the nations.” Thus he shows we are not to understand by the former expression “water” but “peoples.” 45 Again, “wealth of the nations” does not signify their strength, or power. Of what advantage would that be to the Church? The reference is to great multitudes. We are wont to call a large quantity of coin “a power of money”; that is, a great pile of money. Likewise here “wealth” of the nations means a great mass or multitude of them. Again, we speak of the lord of a great country, one who rules over vast territory and many peoples, as a “mighty” lord. This prophecy of Isaiah was largely fulfilled through the instrumentality of Paul our apostle. Through his preaching “the abundance of the sea” was converted and “the wealth of the nations” came into the faith. The latter part of this verse is designed to explain who are the sons and daughters that come from afar; namely, the abundance of the gentiles on the great Mediterranean, whom Paul converted. Thus we have further evidence that the coming to Jerusalem is not to be literally understood. How could such a multitude, such an “abundance,” such a “wealth,” gather within the limits of that single city, to say nothing of dwelling there permanently? Isaiah says the abundance of the sea shall be “converted,” or turned about. The thought is of a facing about. The word itself is opposed to the idea of a literal gathering of the gentiles at Jerusalem. The “turning about” is the assembling. Before, they were turned to the world; now they are changed, turned to the Church. 46 Again, Isaiah uses the Hebrew term “Hamon” when he speaks of the abundance of the sea. The word implies mass, or abundance. Undoubtedly there is a connection here with the promise God made to Abraham that he should be the father of many nations, or gentiles. For God said ( Genesis 17:5 ): “Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.” God adds the first letter of the word “Hamon” to “Abram,” making it “Abraham,” and gives us a reason for the change that Abraham should be the father “Hamon”; that is, the father of a multitude of nations. He says with Isaiah, in effect: He shall be the father, “Hamon,” of the sea - a father of a multitude of nations. Accordingly, Paul in his epistles urges the statement that through faith the gentiles are the children, the seed of Abraham, according to the promise of God. Isaiah has reference to this promise and describes its fulfillment. At first the patriarch was called “Abram,” a father of the high, or exalted father. Afterward he was named “Abraham,” a father of the abundance, or multitude, of the gentiles. In the gentiles was completed his exaltation. 47 But why does the prophet here multiply words: “Then thou shalt see and be radiant, and thy heart shall thrill and be enlarged”? What is implied by “see,” “being radiant,” and “the heart thrilling and being enlarged”? These are terms of comforting promise. Hebrew usage makes the word “see” expressive of satisfaction of mind over accomplished desire. For instance ( Psalm 54:7 ), “And mine eye hath seen my desire upon mine enemies.” That is, “I see what I have long desired for my enemies, namely, their suppression and the perpetuation of the truth.” Again ( Psalm 37:34 ): “When the wicked are cut off, thou shalt see it” - “then thou shalt see what thou didst desire.” And again ( Psalm 35:21 ): “Yea, they opened their mouth wide against me; they said, Aha, aha, our eye hath seen it.” In other words, “Indeed, what pleasure! We have long desired to see it.” So here we interpret “Then thou shalt see,” etc., to mean: “You are now a poor, weak little band. Your enemies see what they desire for you. You desire to see yourselves great and numerous, but you may not yet. You must behold for a little time what you do not desire to behold. Afterward you shall see and they shall not. When the multitude of the sea shall be turned to you, then you will see what you have long desired to behold, and your enemies shall not witness what they have so ardently desired concerning you. You must have patience for a time, seeing not. You must endure apparent insignificance and bear the cross.” 48 The expression is a natural one. Our eyes are prone to turn away from what we do not wish to see; but toward the things we desire they pleasantly and readily turn, to admire and enjoy. Hence the proverb, “Where the heart is, the eyes turn.” We may aptly say, “He does not see,” when we mean, “It does not please him.” Of all our members, the eyes are the best index of the heart’s pleasure or displeasure. 49 The word “radiant” here also implies pleasure and comfort. For it is said of one who is successful and delighted, his countenance is radiant. Whatever is soft is pliable and yielding; but that which is dry, hard and rough is inflexible and suggestive of trouble and displeasure. Isaiah’s thought is, then: “You shall see what is pleasing to your heart, and consequently be filled with delight. Your pleasure will make you radiant to perform your duty and to endure all things joyfully, cheerfully and promptly, without trouble or unpleasantness.” This is the fruit of the Spirit, the outcome of the comfort the divine promise yields. Thereby all men are rendered mild, happy and radiant, and always content with their circumstances. 50 In the third place, how does the statement, “Thy heart shall thrill,” or be amazed, accord with the thought of pleasure? Real pleasures, those so great as to exceed our thoughts and desires, induce a thrill of amazement in their very transcendence of our expectations. When at Peter’s preaching the Holy Spirit fell on the gentiles - on Cornelius and his company - according to Luke ( Acts 10:45 ) they “were amazed, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit.” The gift was something they did not in the least expect. Similarly, Isaiah says that Jerusalem in her great joy shall be thrilled with amazement in heart, because of the vast multitude of gentiles joining themselves unto such a poor little persecuted flock. 51 Fourth: “Thy heart... shall be enlarged.” Plainly, this phrase suggests true greatness, security and freedom. These things are the result of the comfort of the Spirit and the joy of heart experienced when God does for us in excess of our expectations and desires. Such is God’s way of doing, as Isaiah here teaches. And similarly Paul says ( Ephesians 3:20 ) that God always does “exceeding abundantly above all that we ask or think.” And thus did God deal with this his little flock. He permitted the small band to be persecuted and decreased until apparently it was destitute of life and influence. But almost before one might face about, Christianity had spread throughout the world and surpassed in strength and influence all its enemies. This is amazing in our eyes. V.6. “The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; and they from Sheba shall come: they shall bring gold and frankincense, and shall proclaim the praises of Jehovah.” 52 Having mentioned the nations coming from the “abundance of the sea,” west of Jerusalem, Isaiah now refers to the nations that are to come from the east. Midian, Ephah, Sheba, the countries where men travel with camels, lie east of Jerusalem. We read ( Genesis 25:2-4 ) that Abraham had six sons by his third wife, Keturah: Zimran, Jokshan, Medam, Midian, Ishbak and Shuah. The fourth son, Midian, begat Ephah and Epher. There we have two, Midian and Ephah, of whom Isaiah here speaks. Also we read there that the second son, Jokshan, begat Sheba and Dedan. Again, we read ( Genesis 10:1, 6-7 ) that Noah begat Shem, Ham and Japheth; that Ham begat Cush and his brethren, and Cush begat Raamah; and that Raamah begat Sheba and Dedan. These last two names are the same as those of Abraham’s sons. Now, it is doubtful, and must ever be, whether Isaiah here refers to the Sheba who sprang from Abraham, or to Ham’s descendant. That, however, is of little importance. It comes to pass on earth that nation routs nation, and one occupies the other’s territory, as private property in cities changes hands, is bought and sold, or passes from one landlord to another. As said before, the countries east of Jerusalem are variously named; not designated by the general name “gentiles” as are the Mediterranean countries. They are called Chedar, Nabajoth, Midian, Ephah, Ishmael, Ammon, Edom, Moab, Sheba, according to their primary lords. Moses says ( Genesis 25:2-6 ) that Abraham separated from Isaac the sons of his wife Keturah and sent them toward the east. Hence undoubtedly they occupied many of the countries mentioned, Midian, Ephah and Sheba becoming the most important. 53 In the Latin and Greek geographies these people are called Arabs. They divide all Arabia into three parts: Arabia Deserta, Arabia Petrea and Arabia Felix; or, desert Arabia, stony Arabia and fertile Arabia. Desert Arabia lies between Egypt and Judea, east of the sea. It was through this section Moses led the children of Israel. In the Hebrew it alone is called Arabia, for the word means “desert.” Stony Arabia lies east of and touching the Jordan. It includes a large territory. But Isaiah does not here refer to either of these countries. Fertile and greater Arabia, far distant from Judea and beyond desert and stony Arabia, is called in the Hebrew “Sheba.” Whether it derives its name from the son of Abraham or from the son of Ham is immaterial. Ephah is a portion of fertile Arabia. From this Arabia, or from Sheba, came the Turk Mohammed. His sepulcher is there in the city of Mecca. The country is called fertile, or rich, from its abundance of precious gold, fine fruits and particularly frankincense, something produced nowhere else in the world. The Queen of Sheba brought frankincense with many other costly spices, to King Solomon. 1 Kings 10:2. The Sultan is today its absolute ruler, though he is not such in the eyes of all the Turks. This is the Sheba and this the Ephah to which Isaiah here refers. Their inhabitants used camels and dromedaries. Midian, however, was a neighboring country, bordering like them on the Red Sea, and lying between Egypt and fertile Arabia. 54 The thought of Isaiah is that camels and dromedaries shall come out of Sheba and Midian, spreading in multitudes over the country, as a vast army covers the land, moving or encamped. And the idea is not of riderless droves. Caravans are indicated by the explanatory sentences: “All they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the Lord.” In other words: “In such vast numbers shall the inhabitants of Midian and Ephah come, the multitude of their camels and dromedaries shall cover thy country. And why speak only of Midian and Ephah, portions of Arabia? For all, every part, of fertile Arabia shall come.” 55 It may be asked: Is the reference to actual camels and dromedaries? Did they bring material gold and incense? Did the entire inhabitants of fertile Arabia really come to Jerusalem? We must admit that we do not read of any of these things literally coming to pass. Many explain the passage as referring to the wise men who came to Jerusalem from that country after the birth of Christ, as the Gospel relates. But it cannot be said of these few that their camels covered the country in great multitude. Nor were they the entire population of Sheba; they were but a small fraction of the people. We must not interpret spiritually unless necessary. But since these events have never transpired literally, nor may we reasonably expect that they ever will; since it is a thing inconsistent with natural law that the whole population of Sheba shall actually come to Jerusalem - a mighty nation assembling in one city; since the foregoing portion of the chapter has reference merely to the spiritual light of the Gospel and of faith, and to a spiritual assembling and coming, and since the gathering to the Church is not by any means to be understood to refer to Christ’s physical person - considering all this, we shall maintain the same method of the interpretation, feeling satisfied that the facts force us to spiritualize this latter part of the chapter. We understand, then, the Christian Church shall see and be radiant, her heart shall thrill and be enlarged, when not only the abundance of the sea on the west shall be gathered to Jerusalem, but also the greatest and richest people of Arabia from the east. Further, many other things in the chapter inconsistent with a literal coming force the spiritual conclusion upon us. For instance: V.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.” Again: V.10. “And foreigners shall build up thy walls, and their kings shall minister unto thee.” These things have never occurred in a literal sense, nor will they ever occur. 56 Therefore, Isaiah’s meaning must be: “The people of the great country Arabia shall come in vast numbers to the faith of the Gospel, offering up themselves and all they possess - their camels and dromedaries, their gold, incense and other things.” For true Christians will always give up themselves and all they have to serve Christ and his followers. Note, among ourselves, the generous donations made to the Church, and how all freely and willingly surrender self and property to Christ and his. Paul mentions the same practice among the Philippians and the Corinthians. 2 Corinthians 8:1 ff. 57 The passage includes the greatest, richest nations, the most numerous and powerful people, on earth - the abundance of the sea and the wealth of the nations. In respect to numbers and power, these represent the heart of the earth’s inhabitants. Arabia is regarded the richest and grandest nation of the world. The thought is, the whole world will be converted to the faith. Even were we to regard the gold, the incense and the camels in a strictly literal sense, we must still understand the “coming” and the “bringing” as suggesting the spiritual Jerusalem. As to what the spiritual interpretation is, we leave that for the Gospel to teach us. The phrase “All they from Sheba” does not imply that individually they will all become believers, but that the country as a whole will accept Christianity. There must remain, of course, some unbelieving individuals. Similarly we may say of Germany, which has abandoned its old heathen customs, that the country is now Christian. Though only the minority are true Christians, yet for the sake of these we call the German nation Christian. Again, the Jewish people as a whole were called the people of God ( Numbers 25) when many of them worshiped idols. 58 Finally, Isaiah says, “They shall proclaim the praises of Jehovah.” The true, the special, work of a Christian is to confess his sins and his shame, and to proclaim God’s grace and work in himself. No man who fails to behold God’s grace and this light of the Gospel, can show forth God’s honor and praise. No man who clings to his own light, his own human nature, who values his own works, his own efforts, can perceive the grace of God. He continues in his old, blind dead Adam nature. He does not rise to behold the light; he prefers to sound his own praises. Isaiah exalts the people of wealthy Arabia because they are true Christians who proclaim only the praises of Jehovah, taught to do so undoubtedly by the light of grace and the Gospel.