Isaiah 60:1-22 (2)

Isaiah 60:1-22 (2)

They shall ascend to the good pleasure of my altar. Others render the words, “They shall ascend with good pleasure on my altar,” and think (not altogether without reason, in my opinion) that it is a figure of speech by which words interchange their cases with each other, and that. the Prophet means that those sacrifices which shall be offered by the Gentiles will be acceptable to God. Others interpret רצון (ratzon) as if it were an adjective, which does not agree with the correct use of the language; for רצון (ratzon) signifies benevolence or favor. For this reason I consider the rendering which I have given to be preferable; namely, that “sacrifices shall ascend to the good pleasure of the altar;” and the meaning may be brought out in this manner, “They shall ascend to appease God; as it is for this purpose that an altar has been appointed, and sacrifices are offered, that God may be reconciled and favorable to men; and God also, according to his promise, accepts the sacrifices that have been offered on his altar;” for at that time the “altar” was the approach to obtain God’s favor.

Here the Prophet plainly expresses three things. First, when he says that “the sacrifices ascend,” he alludes to the ancient ceremony, which was formerly observed by them in sacrifices; for they lifted up the slain beasts; by which they meant that all men ought to raise their hearts on high, that they might not keep their eyes fixed on the earth or look only at the sacrifice which was offered. Secondly, the Prophet says that those sacrifices are acceptable to God, that they may be distinguished from the profane offerings of the Gentiles, which were unaccompanied by faith. Thirdly, he says, “On the altar,” which alone can “sanctify the offerings,” (Matthew 23:19;) for all that was offered anywhere else was unholy and detestable. Besides, this figure ought to lead us to the truth; for Christ is the altar of God, and on him we must offer, if we wish that God should accept our sacrifices.

And I will glorify the house of my glory. Under the glorification of the temple he declares the true restoration of the people; for the chief part of their happiness was, that the temple should stand, in which men called on God in a right manner; and we must begin with this, that God reigns amongst us, by which we are made truly happy. For this reason, when the Lord declares that the Church shall be restored, he mentions the temple, the glory of which he will restore; as if he had said, “My house is now exposed to the mockery of the Gentiles, but I will at length restore to it that glory of which it has now been deprived.” It is evident from Zechariah, Haggai, and Malachi, that this was not completed immediately after the return of the people. We must not imagine that its true dignity consisted in that splendid building by which Herod cunningly endeavored to gain favor; and therefore the dignity or honor, which is here mentioned, was not manifested till God opened the gate of heaven to Jerusalem, and then openly called all the Gentiles to the hope of eternal salvation.

8. Who are those? As the Prophet cannot satisfy himself in describing this gift of God, he breaks out into admiration, and exclaims, “Who are those?“ This is far more forcible than if he had simply said that an inconceivable multitude was flying, and had even made use of the same metaphors. He intended, therefore, to describe how splendid this multiplication would be, when he could not find words sufficient to express it.

That fly as a cloud. It is generally thought that this denotes the Apostles, who, with incredible swiftness, made their way to the farthest boundaries of the world; and there is some plausibility in that interpretation. (Mark 16:15) But the Prophet speaks of a universal assemblage of the Church; for from every quarter men shall run to it readily and cheerfully.

Note 154. “It is a fine conception of Vitringa, that the ships expressly mentioned in the next verse are here described, on their first appearance at a distance, resembling with their outspread sails and rapid course a fleecy cloud driven by the wind, and a flight of doves returning to their young.” ­ Alexander.

And as doves to their windows The metaphor of “doves,” which he employs, is highly appropriate to this subject; for, when they are dispersed through the fields, they appear not to differ at all from untamed birds; and yet they are domesticated, and have their pigeon­house, to which they betake themselves, and in which they build their nests. Thus believers, enlightened by faith, begin to perceive their assembly, to which they fly from frightful dispersion. How necessary this warning was, will be readily perceived by all who shall take into account their wretched and alarming condition at that time; for, if the prophets, after having carefully instructed the Jews for many years, could gain very little or hardly any success, what was to be expected from the Gentiles, who were altogether alienated from God? Was it not παράδοξον beyond all reasonable expectation, that the Gentiles would one day come into the Church? Yet the Prophet does not speak extravagantly, but is filled with such amazement that he leads us to admire it in the same manner.

Note 155. “The ideas conveyed by the images here employed are those of number and velocity. The reference to the doves is beautifully illustrated by a passage in Morier’s Second Journey in Persia. Speaking of the pigeon­houses near Ispahan, he says: ‘They are large round towers, rather broader at the bottom than the top, crowned by conical spiracles, through which the pigeons descend. Their interior resembles a honey-comb, pierced with a thousand holes, each of which forms a snug retreat for a nest. The extraordinary flights of pigeons which I have seen upon one of these buildings, afford perhaps a good illustration of Isaiah 60:8. Their great numbers, and the compactness of their mass, literally looked like a cloud at a distance, and obscured the sun in their passage.’ The persons referred to are the Jews, who now flock in immense numbers from all quarters to the land of their fathers, and Jerusalem, the summit of their earthly joy.” ­ Henderson.

9. Surely the islands shall wait for me. After having employed every eulogium that he could find for extolling that wonderful benefit of restoration, Isaiah introduces God himself as speaking, that the discourse may carry greater weight. This “waiting” is supposed by some to denote desire; as if he had said that this is done, because nations beyond the seas shall, as it were, hunger after him; because they shall feel that they are destitute of life and salvation. Others view it as simply denoting hope. But sometimes it likewise means “to observe,” in which sense David employs it. “Wicked men wait for my soul;” that is, “they lay snares for my life.” (Psalm 56:6) In that sense it may be understood in this passage. “They shall wait for,” that is, they shall observe my will; as servants are wont to comply with the will of their masters. Do not wonder, therefore, that so many shall flow into the Church; for “the islands,” which at present sometimes despise and sometimes fight against me, shall be so attentive to me as to execute whatever I shall command. And indeed from the remainder of the verse it is manifest that he now speaks of that kind of obedience.

And the ships of Tarshish. If it be thought preferable, the particle כ (caph,) as, may be here supplied in this manner: “As the ships of Tarshish formerly traded with Judea, and brought what was necessary for building the temple and for the use of men, so they shall again renew their traffic, and that navigation which had been broken off shall bring them back to their former course. By “Tarshish,” that is, Cilicia, he means, συνεκδοχικῶς by a figure of speech in which a part is taken for the whole, all the naval intercourse and all the traffic which they carried on with foreign nations. It may also be supposed simply to mean, “The ships of Tarshish, which now proudly despise my Church, shall be subjected to my authority, and shall bring sons to her from distant countries.”

Their silver and gold with them. He again repeats what he had formerly said, that the Gentiles shall yield obedience to God in such a manner as to offer themselves and all that they have. The Popish doctors, as I remarked a little before, display consummate impudence in abusing these proofs for defending that tyrannical and theatrical display by which Roman antichrist, and his attendants, wish to attain fame and distinction. Abounding in luxury, adorning themselves with gold and jewels, and indeed with the attire of a harlot, they are not ashamed of representing the Holy Spirit as the author of this wickedness; so that, whenever gold and silver are mentioned in Scripture, they apply it to their luxury. In. this respect they certainly are very like the Jews, who rise to ecstatic delight at the mention of gold and silver, and hope to wallow in them, when Messiah comes. Thus the Papists think of nothing else than gold and silver, and their understandings are so much dazzled by that empty display that they cannot raise them to heaven. But such stupidity does not need a lengthened refutation.

Note 156. “Et Persiques.” “And Persian.”
The reference is to that love of display which has always prevailed in Asiatic countrics. ­ Ed.

To the name of Jehovah thy God. The general meaning is, that God intends to elevate his Church to the highest honor, and to adorn her with necessary ornaments. And that believers may not have their minds disturbed by any doubt of so illustrious a promise, or ascribe anything to their own merits, God himself promises that he will be the author of this event, for he will glorify thee. Besides, the Prophet declares that the riches of the Gentiles, which he appeared to represent, a little before, as the prey of the Church or the prize of victory, shall be a sacred offering to God; and thus he states more clearly what I have said, that there is nothing which we ought to desire more earnestly than that the whole world should bow to the authority of God.

10. And the sons of the stranger shall build thy walls. He continues the same subject. As he formerly said that foreigners shall submit to his authority, in order to build the temple; so he now says that “the sons of the stranger” shall bestow their labor in building the walls. Various are the comparisons by which he promises the restoration of the Church. It is customary in Scripture, when the Church is spoken of, to exhibit sometimes the temple, and sometimes Jerusalem. He promises that foreigners and strangers shall assist in rearing this building, that the Jews may not be terrified by their poverty or their small number, and consequently lose heart; for they might be tempted to distrust during the captivity, so that, though they hoped to return to their native country, still they might think that this could not be accomplished by them.

Now, Cyrus accomplished it, when he supplied them with a large amount of gold and silver. But in him these things were merely shadowed out. They were actually fulfilled in Christ, to whose reign they must entirely relate; for, first, Christ employed a few apostles, (Matthew 10:1) who could not be sufficient for so great a work; but afterwards he raised up strangers, from among whom he chose pastors, and wished that their foreign princes should be nursing­fathers of the Church.

With aggravated wickedness do the Papists pervert and corrupt this passage, by torturing it to uphold the tyranny of the Pope, whom they wish to possess supreme power over kings and princes. They speak impudent falsehood when they say that he is Christ’s deputy; for Christ’s “kingdom” is not of this world. (John 18:36) The Pope rules barbarously and tyrannically, and claims the power of changing and disposing of kingdoms. But kings submit to Christ in such a manner that they do not cease to be kings, but exercise all their power for preserving the worship of God and administering righteous government.

Hence we see how much those persons are opposed to the kingdom of Christ who wish to snatch authority and power from kings, that they themselves may possess it. Hence also the Anabaptists may be refuted, who overturn political order so far as to imagine that kings cannot be Christians in any other way than by renouncing their own authority, since even in the royal rank God shows that he wishes to hold the highest place.

For in my wrath I smote thee. Lest any one should object that it would have been easier to preserve the Church uninjured than to raise her from hell, God anticipates the objection, and shows that the Jews were justly afflicted in this manner, because he had been exceedingly provoked by their offenses; but he gives them good ground of hope, because he does not choose to demand the punishment which they had deserved, but will be satisfied, provided that a temporary chastisement shall humble them.

In my kindness have I had compassion on thee. He reminds the Jews what is the cause of this change, that they may not judge of it according to their own apprehension. When kingdoms are changed, and frequently rise and fall, men think that these events happen by chance, and that it is the common lot of the world. The Jews might think the same thing, when, in consequence of the kingdom of the Babylonians having been overturned, they were restored to liberty. For this reason the Lord testifies that all these things are governed by his providence; that is, that they may not shut their eyes after the manner of heathens. It is as if he had said, “If thou inquire why thou hast endured so many afflictions, the reason is this, that I was angry with thee and punished thy transgressions. But if thou ask the cause of thy deliverance, my undeserved kindness, and not thy worthiness, or an accidental occurrence, was the cause.” Accordingly, calamities do not happen by chance, nor is God angry without cause; and he is not angry to such a degree as not to leave room for his compassion. (Habakkuk 3:2)

11. And thy gates shall be open continually. The ordinary exposition of this verse is incorrect. The Prophet is generally supposed to mean that the Church will be perfectly safe under the Lord’s protection and guardianship; for “open gates” indicate that danger is far off. But I think that the Prophet himself explains it; namely, that the gates shall be open, that riches may be brought into the city from every quarter. And as burdens are usually carried in the daytime, “The day,” he says, “will not be enough, so vast shall be the crowd of those who bring into it precious treasures, and therefore the carrying will be so constant that it will be necessary to keep the gates open night and day.”

Note 157. “The idea conveyed by the gates never being shut is that of the continual arrival of the multitudes referred to. Modern travelers greatly complain of the inconvenience to which they are put, when they do not reach Jerusalem before the gates are closed. The Apostle John borrows the language in his description of the New Jerusalem. (Revelation 21:25) The ideas of security and peace are implied.” ­ Henderson.

When he says that the riches of the Gentiles shall belong to the Church, let us not view this as referring to carnal luxury, but to obedience, which the whole world shall render to God in the Church; for he says that what is offered to God belongs to the Church, because here God has nothing separate from it.

That their kings may be led. I prefer retaining the participial form which the Prophet employs, instead of following those who change it into a verb. Such commentators corrupt the Prophet’s meaning, who expressly added this, because so great is the haughtiness of kings that they can scarcely endure to be led, but. rather, relying on their power, give free scope to their inclinations, and not only are driven along so as to be the sport of their passions, but., like violent torrents, drag others along with them. He shows, therefore, that these kings, though naturally haughty and ungovernable, shall submit to the authority of God and of the Church.

12. For the nation and kingdom. The Prophet dwells largely on confirming the hearts of believers, that they may not doubt that the restoration shall be such as he has described. Those events were altogether incredible; and we ourselves, though we have obtained abundant confirmation of them from the actual event, (for they have been made manifest to the eyes of all,) yet, unless we are guided by the Spirit of the Lord, could hardly conceive of them in our mind. He shows, therefore, that there is no reason why the Jews should doubt as to the restoration of the temple, because the Gentiles will aid them to the utmost of their power But here Isaiah looks at something higher than the building of the visible temple; for he intends to speak of that obedience which kings and nobles and the common people render to the Church when they promote, as far as they are able, pure doctrine.

Shall perish. He goes still farther, and confirms his statement the more by declaring that “the kingdoms and nations which will not serve the Church shall be destroyed.” And if so dreadful a punishment was pronounced against those who did not aid the Church, what shall we say of the tyrants who rush upon her with furious attack, and labor with all their might to destroy her? If careless and slothful men do not pass unpunished, does not a fearful vengeance await the ungodly, who disturb and overturn the work of the Lord?

The nations, I say, shall be utterly destroyed. What he had said in the singular number he immediately repeats in the plural, in order to show that even the whole world, if it be involved in the same guilt, shall likewise perish; for their multitude will not be able to prevent all who are estranged from God from perishing, and ungodly men will have no excuse for throwing obstacles in each other’s way, or for encouraging each other to impiety and wickedness. Kings and nations are said, as we have already seen, to “serve the Church;” not that she exercises any dominion over them, but because God has committed to her the scepter of his word by which he rules.

13. The glory of Lebanon. Isaiah again employs the metaphor which he formerly used, when he compared the Church of God to a building or a city. He enumerates those things which were necessary for building, such as “the fir-tree, the pine, and the box-tree,” which grew in Lebanon, a forest abounding, as we know, in excellent trees.

For the beauty of the place of my holiness. He means that all that is excellent and beautiful in Lebanon shall be carried into the Church. But it must be believed that these figures contain an emblematical reference to the spiritual worship of God; for the Lord adorns his Church with the title of a sanctuary, because he dwells in the midst of it. Yet he always alludes to the temple, so as to accommodate himself to the time and to ordinary custom. Thus he holds out to us the pattern of the temple which stood at Jerusalem, that under the image of it we may contemplate the “spiritual temple,” (Ephesians 2:21) of which we are the “living stones” and the living substance. (1 Peter 2:5)

For I will glorify the place of my feet. By “the place of his feet,” he means that he dwells in the temple in such a manner that his majesty is not confined within it, (for he is not limited to so narrow a place;) and therefore his feet only, what may be called the smallest part, is there, that we may ascend to heaven, and not fix our whole attention on those outward signs by which we are instructed according to our capacity. Thus also in the Psalm,

“Worship the footstool of his feet, for it is holy.”
(Psalm 99:5)

And again,

“We will worship in the place where his feet stood.”
(Psalm 132:7)

Not that God’s essence is divided into parts above and below, but because by such means he lifts up his servants, as it were, from the feet to the head.

Note 158. “L’une au ciel, l’autre en terre.” “One in heaven, another on earth.”

14. And the sons of them that afflict thee shall come. He continues the same subject, for he shows how splendid will be this work of redemption; that is, that they who persecuted or despised the Church “shall come,” so as to bow down humbly before her, and submit to her with their whole heart. By “the sons of them that afflict her,” he means the persecutors and enemies who oppressed her. This was indeed partly fulfilled, when the Jews returned to their native country; but that return was nothing more than a dark shadow of the deliverance which we have obtained through Christ. These things were actually accomplished under the reign of Christ, yet so that the full accomplishment of them may be expected at; his second coming, as we have already said under a different passage.

Some one will ask, “Is not this honor, of which the Prophet speaks, excessive and greater than ought to be given to the Church? for to bow down and prostrate ourselves are tokens of honor which no human being ought to receive.” I reply, this honor is rendered, not to the members, but to the Head; that is, to Christ, who is worshipped in the Church; and this worship is rendered by those who formerly hated and persecuted him. Now we say that Christ is worshipped in the Church, not as the Papists do, who think that the honor which they bestow on that Roman idol is rendered to Christ. They for whose sake these things are said reject and despise doctrine; for Christ is honored by those who obey his doctrine. And this is what the Prophet means, that they who were formerly alienated from it shall heartily submit, so as to obey Christ; for if Christ; has any majesty, it shines forth in the doctrine which he administers by the agency of men.

Note 159. “Qui pensent bien honnorer Christ en s’agenouillant derant cette idole de Rome pour baiser sa pantoufle.” “Who think that they greatly honor Christ by kneeling before that idol of Rome to kiss his slipper.”

They shall call thee the city of Jehovah. The Church had formerly been adorned with that title; but it was nearly obliterated when the city was destroyed, the temple thrown down, and the people carried into captivity. Jerusalem was no more, and nothing was to be seen in it but frightful desolation; and therefore he means that it shall be restored in such a manner that all shall acknowledge it to be the city of God.

The Zion of the Holy One of Israel. He next speaks of the temple, that all may know that this high rank is ascribed to Jerusalem on account of the temple; that is, on account of the worship of God which the Lord established there.

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

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