Isaiah 60 commentary

ISAIAH 60 COMMENTARY
EDITED BY GLENN PEASE
INTRODUCTION
MCGHEE, “THEME: The Redeemer and Gentiles come to Jerusalem; the return of Israel to
Jerusalem; Jerusalem's realization of all God's promises
The last part of Isaiah, I have a notion, is virgin territory to a great many folks because no
school of prophecy dwells on this particular section of Scripture. In this chapter we see
the Sun of Righteousness rising upon Israel; it is that which Malachi said would come to
pass in the last days. When He comes, it will be like the sun rising into midnight
darkness. In that day the nation Israel will reflect the glory light here upon the entire
earth. The church, in the meantime, has gone to be with Christ. To attempt to make the
nation Israel and the church synonymous is an interpretation that bogs down when you
get into an area like this. It is an unsatisfactory interpretation which does not meet the
dimensions of these prophecies. I emphasize this because it has caused so much
confusion. Certain schools of Bible interpretation place little importance on prophecy
because they neglect sections like this great chapter in the Word of God.
This third and final division of the Book of Isaiah presents the Redeemer on the Cross
(ch. 53). Following that there has been a definite progress and development which speaks
not of the government of God (as the first part of Isaiah did), but rather of the grace of

God. In the first section the emphasis was upon law; here it is upon grace. We find here —
as we found also in the first section — that there is love in law. Also in this section we
find that there is law in love.
The chapter before us brings us to the full manifestation of the Millennium. Chapter 59
closed by saying that the Redeemer will come to Zion. Now as we move along in chapter
60, He has come. In the Hebrew language there is what is known as the prophetic tense —
when the prophet goes beyond the event and looks back at it as if it were history. Isaiah
speaks of many future things as having already taken place. For example, he begins by
saying, "Arise, shine; for thy light is come, and the glory of the LORD is risen upon
thee." And you can understand that for God to say a thing is going to happen, He is
already on the other side of it — for Him it is just the same as its having taken place. In
other words, prophecy is the mold into which history is poured.
The Glory of Zion
60 “Arise, shine, for your light has come,
and the glory of the LORD rises upon you.
1. BARNES, “Arise - This is evidently addressed to the church, or to Zion regarded as the
seat of the church. It is represented as having been in a state of affliction and calamity (compare
the notes at Isa_3:26; Isa_52:1-2). She is now called on to arise from the dust, and to impart to
others the rich privileges which were conferred on her.
Shine - (‫אורי‬ 'orı y). Lowth renders this, ‘Be thou enlightened.’ Margin, ‘Be enlightened, for
thy light cometh.’ Noyes, ‘Enjoy light.’ Septuagint Φωτίζου φωτίζου Photizou photizou - ‘Be

enlightened; be enlightened, O Jerusalem.’ Herder renders it, ‘Be light.’ Vitringa regards the
expression as equivalent to this, ‘pass into a state of light. That is, enjoy light thyself, and impart
it freely to others, Gesenius renders it, ‘Shine, be bright; that is, be surrounded and resplendent
with light.’ The idea probably is this, ‘rise now from a state of obscurity and darkness. Enter into
light; enter into times of prosperity.’ It is not so much a command to impart light to others as it
is to be encompassed with light and glory. It is the language of prophecy rather than of
command; a call rather to participate in the light that was shining than to impart it to others.
The Septuagint and the Chaldee here add the name ‘Jerusalem,’ and regard it as addressed
directly to her.
Thy light is come - On the word ‘light,’ see the notes at Isa_58:8, Isa_58:10. The light here
referred to is evidently that of the gospel; and when the prophet says that that light ‘is come,’ he
throws himself into future times, and sees in vision the Messiah as having already come, and as
pouring the light of salvation on a darkened church and world (compare the notes at Isa_9:2).
And the glory of the Lord - There is refer once here, doubtless, to the Shechinah or visible
splendor which usuallv accompanied the manifestations of God to his people (see the notes at
Isa_4:5). As Yahweh manifested himself in visible glory to the Israelites during their journey to
the promised land, so he would manifest himself in the times of the Messiah as the glorious
protector and guide of his people. The divine character and perfections would be manifested like
the sun rising over a darkened world.
Is risen upon thee - As the sun rises. The word used here (‫זרח‬ zarach) is commonly applied
to the rising of the sun Gen_32:31; Exo_22:2; 2Sa_23:4; Psa_104:22. The comparison of the
gospel to the sun rising upon a dark world is exceedingly beautiful, and often occurs in the Bible
(compare Mal_4:2; Luk_1:78, margin.)
Upon thee - Upon thee, in contradistinction from other nations and people. The gospel shed
its first beams of glory on Jerusalem.
2. CLARKE, “Arise - Call upon God through Christ, for his salvation; and,
Shine - ‫אורי‬ ori, be illuminated: for till thou arise and call upon God, thou wilt never receive
true light.
For thy light is come - ‫כי‬‫בא‬‫אורך‬ ki ba orech, for thy light cometh. The Messiah is at the
door; who, while he is a light to lighten the Gentiles, will be the glory - the effulgence, of his
people Israel.
3. GILL, “Arise, shine,.... The Targum adds, "O Jerusalem"; and so the Septuagint, Vulgate
Latin, and Arabic versions; and no doubt but the church of God is here addressed: and by what
follows it seems to be the Jewish church, as distinct from the Gentiles, since they are said to
come to it, the Jews, now converted, and brought into a church state; and who are called upon to
arise out of their low dejected state and condition, in which they have long lain, and "shine": or
to "awake", as some (p) render it, out of that sleep and lethargy they have been so long in, and to
shine forth in the exercise of grace and discharge of duty: or to be "enlightened" (q); with the
light of Christ and of the Gospel, now come unto them; and to diffuse this light to others, to hold
it forth in profession and conversation; see Mat_5:16.

for thy light is come: the Targum,
"for the time of thy redemption is come;''
meaning from the Babylonish captivity, which that paraphrase refers to: but this is not intended
here, but the spiritual prosperity and happiness of the Jews in the latter day, at the time of their
conversion; and the sense is, either that Christ, the Light of the world, was come unto them in a
spiritual way; or that the glorious light of the Gospel of Christ was come unto them, and shone
upon them; or the time was come that the blindness that had been so long upon them should be
taken oft, and the veil be taken away they had been so long covered with, and they be turned to
the Lord, the fulness of the Gentiles now being about to be brought in; see Rom_11:25,
and the glory of the Lord is risen upon thee; or the glorious Lord; he, whose glory is to be
seen, as the glory of the only begotten, who is the brightness of his Father's glory, the sun of
righteousness; who shall now, rise upon these, and, leave a glory upon them that shall be visible.
4. HENRY, “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 (Isa_60:2), the glory of the Lord
(Isa_60:1) 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, Mat_5:16; Phi_2:15.
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_3:15. The gospel church is expressly called Zion

and Jerusalem, and under that notion all believers are said to come to it (Heb_12:22. 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_2:19. Observe,
1. What shall invite such multitudes to the church: “They shall come to thy light and to the
brightness of thy rising, Isa_60:3. 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, Psa_110:3.
5. JAMISON, “Isa_60:1-22. Israel’s glory after her affliction.
An ode of congratulation to Zion on her restoration at the Lord’s second advent to her true
position as the mother church from which the Gospel is to be diffused to the whole Gentile
world; the first promulgation of the Gospel among the Gentiles, beginning at Jerusalem
[Luk_24:47], is an earnest of this. The language is too glorious to apply to anything that as yet
has happened.
Arise — from the dust in which thou hast been sitting as a mourning female captive
(Isa_3:26; Isa_52:1, Isa_52:2).
shine — or, “be enlightened; for thy light cometh”; impart to others the spiritual light now
given thee (Isa_60:3). The Margin and Gesenius translate, “Be enlightened”; be resplendent
with posterity; imperative for the future indicative, “Thou shalt be enlightened” (Isa_58:8,
Isa_58:10; Eph_5:8, Eph_5:14).
glory of the Lord — not merely the Shekinah, or cloud of glory, such as rested above the ark
in the old dispensation, but the glory of the Lord in person (Jer_3:16, Jer_3:17).
is risen — as the sun (Mal_4:2; Luk_1:78, Margin).
5B. K&D, “It is still night. The inward and outward condition of the church is night; and if it is
night followed by a morning, it is so only for those who “against hope believe in hope.” The
reality which strikes the senses is the night of sin, of punishment, of suffering, and of mourning -
a long night of nearly seventy years. In this night, the prophet, according to the command of
God, has bee prophesying of the coming light. In his inward penetration of the substance of his
own preaching, he has come close to the time when faith is to be turned to sight. And now in the
strength of God, who has made him the mouthpiece of His own creative fiat, he exclaims to the
church, Isa_60:1 : “Arise, grow light; for thy light cometh, and the glory of Jehovah riseth
upon thee.” The appeal so addressed to Zion-Jerusalem, which is regarded (as in Isa_49:18;
Isa_50:1; Isa_52:1-2; Isa_54:1) as a woman, and indeed as the mother of Israel. Here, however,
it is regarded as the church redeemed from banishment, and settled once more in the holy city
and the holy land, the church of salvation, which is now about to become the church of glory.
Zion lies prostrate on the ground, smitten down by the judgment of God, brought down to the
ground by inward prostration, and partly overcome by the sleep of self-security. She now hears
the cry, “Arise” (qumı̄). This is not a mere admonition, but a word of power which puts new life
into her limbs, so that she is able to rise from the ground, on which she has lain, as it were,

under the ban. The night, which has brought her to the ground mourning, and faint, and
intoxicated with sleep, is now at an end. The mighty word qumı̄, “arise,” is supplemented by a
second word: 'orı̄. What creative force there is in these two trochees, qumı̄ 'orı̄, which hold on, as
it were, till what they express is accomplished; and what force of consolation in the two iambi,
ki-bha 'orekh, which affix, as it were, to the acts of Zion the seal of the divine act, and add to the ᅎ
ρσις (or elevation) its θέσις (or foundation)! Zion is to become light; it is to, because it can. But it
cannot of itself, for in itself it has no light, because it has so absolutely given itself up to sin; but
there is a light which will communicate itself to her, viz., the light which radiates from the holy
nature of God Himself. And this light is salvation, because the Holy One loves Zion: it is also
glory, because it not only dispels the darkness, but sets itself, all glorious as it is, in the place of
the darkness. Zarach is the word commonly applied to the rising of the sun (Mal_4:2). The sun
of suns is Jehovah (Psa_84:12), the God who is coming (Isa_59:20).
5C. STEDMAN, “I hope you will read for yourself this beautiful poetic description of
millennial blessings, when Israel will be the head of the nations. The chapter closes with
language very reminiscent of the book of Revelation. Your sun shall no more go down, nor
your moon withdraw itself; for the Lord will be your everlasting light, and your days of
mourning shall be ended. Your people shall all be righteous; they shall possess the land for
ever, the shoot of my planting, the work of my hands, that I might be glorified. The least
one shall become a clan, and the smallest one a mighty nation; I am the Lord; and in its
time I will hasten it.
5D. MCGHEE, “The Light has now come of which Malachi had spoken: "But unto you
that fear my name
shall the Sun of righteousness arise with healing in his wings . . ." ( Mai. 4:2) .
For, behold, the darkness shall cover the earth, and gross darkness
the people: but the LORD shall arise upon thee, and his glory shall
be seen upon thee f lsa. 60:2 1.
The Lord Jesus Christ is the Light of the world — that was one of His claims when He
was here. When He comes to the earth the second time, He is that Light.
"For, behold, the darkness shall cover the earth." The coming of the Light is necessitated
by the night of spiritual darkness that has covered the earth — and covers the earth today.

In spite of the preaching of the gospel for nineteen hundred years, there is a wider circle
of darkness today than ever before. Light must precede the future blessings. The Sun of
Righteousness must rise to bring the millennial day. The preaching of the gospel was
never intended by God to bring in the Millennium because it takes the Light to bring in
the Millennium. And who is the Light? The Lord Jesus. We need the presence of the
Redeemer in Zion, and He is going to bring the Gentiles from afar.
6. CALVIN, “1.Arise, be bright. He now shows what is the efficacy of that word of which he
formerly (150) spoke; for he raises up a prostrate and afflicted Church, and restores her to her brightness;
and, because he represents the person of God, he now declares his authority. For this reason he
employs the form of command, that the word spoken might be more efficacious; as if, in the exercise of
absolute power, he put the Church in possession of that happier condition which he had promised. The
amount of what is said is, that believers may know that he does not scatter his words in the air, but
speaks with effect.
He bids her “” because he formerly told her to “ down;” and these two words stand in contrast with each
other. Of Babylon he formerly said, “ down, sit in the dust.” (Isa_47:1) Of the Jews themselves he said, “
people shall sit in the dust.” On the other hand, he says, “ arise, put on the garments of thy beauty.”
(Isa_52:1) Thus, by what may be called the stretching out of his hand, he lifts up the Church again, that
she who had formerly been prostrated, and covered all over with filth and pollution, may regain her seat of
honor.
For thy brightness is come. That the darkness of afflictions may not overwhelm the Jews with despair, he
says that the light which had been hidden would soon afterwards arise, alluding to the alternation of day
and night. As if he had said, “ Lord, having compassion upon thee, will rescue thee out of this darkness in
which thou liest; thou hast been sufficiently punished; it is time that thy condition should begin to be
improved.” By the word brightness, therefore, he metaphorically denotes salvation and prosperity, as by “”
he formerly denoted a calamitous state of the Church.
The glory of Jehovah. He mentions at the same that this light will arise from no other quarter than from
God’ smiling countenance, when he shall be pleased to display his grace; for everything goes well when
the Lord shines upon us by his light; and, when he turns away from us, nothing that can befall us is more

wretched and unhappy.
6B. COFFMAN, “This chapter begins a discussion of the glorious state of the New Israel, that is, the
Church of Jesus Christ, during the reign of Christ upon this earth, a reign that began on the first
Pentecost after the Resurrection of the Son of God. For ages, this has been the accepted position of
Christian commentators on this prophecy. As Lowth expressed it:
"The subject of this chapter is the great increase and flourishing state of the church of God, by the
conversion and accession to it of the heathen nations; which is set forth in such ample and exalted terms
as plainly show that, the full completion of this prophecy is reserved for future times."[1]
Barnes agreed with this, and called it, "A description of the Golden Age under the Messiah," stating also
that, "The description continues to the end of the next chapter."[2]
Some scholars, of course, disagree. Payne applied it to the nation of Israel, calling it, "Jerusalem's future
glory."[3]
Henderson identified the chapter, "Mainly, with the future glory of the Jews."[4]
All such
interpreters have completely overlooked the "judicial hardening" of Israel (the literal nation) pronounced,
not only by Isaiah, but by Christ himself, and quoted no less than four times in the New Testament.
Difficult as some of the questions that arise here may be, the traditional interpretation appears to be
absolutely correct.
The light which suddenly bursts upon mankind in this chapter, "Will appear at a time when the nations
dwell in darkness; and, in the midst of that distressing condition, Jehovah will arise upon Zion in the
person of His Son; in Christ, the glory of God will be revealed."[5]
We agree with Jamieson who declared that, "The language is too glorious to apply to anything that has
yet happened;"[6]
and this surely fits the application of some of the things related here to heaven itself.
However, there are actually no words too glorious to apply to the Church of our Lord which was
purchased with his own blood, and in which alone, men of Adam's condemned descendants may be fully
restored to fellowship with their Creator, and attain, at last, to eternal life in heaven. No words are too
wonderful for that!
The division of the chapter naturally fails into five parts, very nearly the same length each, and which
Rawlinson entitled: "(1) Zion's brightness and increased numbers (Isaiah 60:1-4); (2) Zion's immense
wealth (Isaiah 60:5-9); (3) Zion's reconstruction (Isaiah 60:10-14); (4) Zion's prosperity (Isaiah 60:15-18);
and (5) Zion's crowning glories (Isaiah 60:19-22)."[7]
The "Zion" of this chapter is by no stretch of imagination the hardened, blinded, and deluded Israel of the
flesh. "Zion" here refers to the New Israel, the heavenly Jerusalem, which is our mother, and especially to
the church of God in Christ.
"This prophecy received its highest fulfillment at the coming of Christ, the true Light of the World, which
was followed by a great ingathering of the nations to the church of God."[8]
We must not be deceived by the literal language of this chapter, "Which is that of the Old Testament
ordinances and of the literal Jerusalem; it will need translating into the terms of the `Jerusalem above'
(Galatians 4:26) ... and also of the radiant city of heaven (Revelation 21)."

7. guzik, “a. Arise, shine; for your light has come! After the thick and desperate darkness
described in Isaiah 59:9-10, this is the glorious rescue from the Redeemer. Light has come -
so God tells His people to respond to it, and to arise and shine!
i. Darkness is for lying down; light is for rising up. Darkness is for gloom and sleep; light is
for shining. When the light has come, we must respond, and arise, shine!
ii. First, we receive God’s light (your light has come), and then we have a service to put
forth (arise, shine). You can’t shine until your light has come, but once it has come, there is
something wrong if you don’t arise and shine!
b. And the glory of the LORD is risen upon you: This is no earthly light; this is light that
emanates from the glory of the LORD. This is like the light of Jesus in the Transfiguration,
when His face shone like the sun, and His clothes became as white as the light (Matthew
17:2). Sometimes harsh, bright light can be disturbing or uncomfortable - but not this
warm, wonderful light that pulsates from the glory of the LORD.
c. Gentiles shall come to your light: When the LORD lifts up His glorious light over Israel,
the Gentiles nations shall see it and be attracted to the light. Even kings will be attracted to
the brightness of Israel’s rising. This will be ultimately fulfilled in the Millennial Kingdom
of Jesus, when Israel is lifted up among all nations.
8. BIBLICAL ILLUSTRATOR, “The glory of spiritual Israel
Having repeatedly and fully shown that the national pro-eminence of Israel was not to be
perpetual, that the loss of it was the natural consequence and righteous retribution of iniquity,
and that their loss did not involve the destruction of the true Church or spiritual Israel, the
prophet now proceeds to show that, to the latter, the approaching change would be a glorious
and blessed one.
(J. A. Alexander.)
Isa_60:1-22 is the spiritual counterpart of a typical Eastern day
Isa_60:1-22 is the spiritual counterpart of a typical Eastern day with the dust laid and the darts
taken out of the sunbeams,—a typical Eastern day in the sudden splendour of its dawn, the
completeness and apparent permanence of its noon, the spaciousness it reveals on sea and land,
and the barbaric profusion of life, which its strong light is sufficient to flood with glory. (Prof. G.

A. Smith, D. D.)
Sunrise in the East
In the East the sun does not rise; the word is weak for an arrival almost too sudden for twilight.
In the East the sun leaps above the horizon. You do not feel that he is coming, but that he is
come. This first verse is suggested by the swiftness with which he bursts upon an Eastern city,
and the shrouded form does not, as in our twilight, slowly unwrap itself, but “shines” at once, all
plates and points of glory. Then the figure yields: for Jerusalem is not merely one radiant point
in a world equally lighted by the sun, but is herself Jehovah’s unique luminary. (Ibid.)
“Thy light is come”
The perfect tenses are used from the ideal standpoint of the future. (Prof. J. Skinner, D,D.)
Light breaking on the mountains
Any one who has spent much time among mountains will appreciate the imagery. Around is
absolute blackness; the valleys are in gloom; trees, rivers, towns have been obscured; nothing is
visible but that dim shaft of granite rising into the silence of the sky. Suddenly we may imagine a
spirit’s voice crying, “The light has come.” Instantly there is a glow on the mountain—trees,
rivers, towns begin to take shape; the whole world has changed. The point to be observed here is
that the light was from God. The city was exhorted to be in a condition in which the glory of God
might be reflected from it. The chapter describes the degradation of the rest of the world, the
effect of the light on other peoples, how they would be attracted toward it; and contains near the
end this outburst of victorious joy: “The Lord shall be unto thee an ever lasting light, and thy
God thy glory. This prophecy, was never literally fulfilled, and yet hundreds of years later a light
did pour itself upon Mount Zion; it shone on the thickest darkness of the nations, and unto it
ever since the people have been attracted. That prophecy was fulfilled in Christ. He is the Light.
(A. H. Bradford, D. D.)
The Gospel era
I. THE GOSPEL ERA IS DISTINGUISHED BY A SPECIAL REVELATION OF DIVINE GLORY.
The light that has come to the world is the glory of the Lord. What is “the glory of the Lord” We
take the answer which the Eternal gave to the request of Moses, “I beseech Thee, show me Thy
glory.” The reply was not, “I will show thee the infinitude of My possessions, the boundlessness
of My, dominions, the almightiness of My power, the immeasurable depths of My wisdom, but,
“I will cause all My goodness to pass before thee.” The Gospel is a wonderful revelation of God’s
goodness, in the form of amazing mercy towards a guilty world.
1. The glory of His goodness is seen in the gift of His Son. “He spared not His own Son, etc.
2. The glory of His goodness is seen in the entire history of His Son. All the compassion, the
tender love and mercy, which Christ displayed when on earth, were the reflected rays of
Infinite goodness.
II. THE GOSPEL ERA IMPOSES A SPECIAL OBLIGATION UPON THE WORLD. “Arise,
shine.”

1. Arise. Do not sleep while the rays of Divine goodness are streaming on you. Arise to
thought, to penitence, to gratitude, to worship. Arise, discharge the duties and enjoy the
advantages of a day flooded with the sun of mercy.
2. Shine. Reflect the rays of this goodness. Let this love of God be so “shed abroad in thy
heart,” that it stream forth its radiance in thy every action, and bless the circle in which thou
livest. Do not be as an opaque body, obstructing the rays and throwing a shadow over thy
sphere; but be a mirror, to reflect every falling beam. (Homilist.)
Christ the light of the world
The words of the text comprise an exhortation to “arise “ and “shine”; and a reason to enforce
it,—“thy light is come, the glory of the Lord is risen upon thee.”
I. THE REASON. There is such a connection between ignorance and darkness, that the one is
constantly put for the other in Scripture. If ignorance is justly termed darkness, so knowledge is
properly compared to light. At the dawn of day, the traveller takes fresh courage; he perceives
the path in which he should go, and proceeds on it rejoicing. In the same manner religious
knowledge enlightens a man as to his true business in this life, and sets him to work out His
salvation. And Christ is the Sun which sends forth this religious knowledge.
1. The sun, when it rises in the morning, dispels all clouds and mists and clews, and shows
every object in its true colours. So, without that light which Christ has furnished by His
Gospel, we cannot perceive those truths which it is most needful we should perceive.
2. The sun, when it shines above us, does more than enlighten every object. It nourishes, it
invigorates. Without it, the sickly plant droops and decays, and brings no fruit to perfection.
And the effect of the sun upon outward nature is a striking emblem of the influence of Christ
upon the heart. In Him is life, vigorous, spiritual life; and the life is the light of men.
II. THE EXHORTATION. “Arise, shine.”
1. When the sun rises, and scatters the mists of night, he gives a summons to mankind to
rise also, and set themselves to the discharge of their various duties. In the same manner,
the appearance of Christ in the world is a summons to all who hear of His revelation, to
“arise.” To awake out of the sleep of ignorance, the sleep of thoughtlessness, the sleep of sin,
which are, in truth, the sleep of death; and to apply themselves, before “the night cometh in
which no man can work,” to the business which God has appointed them to perform both for
themselves and for Him.
2. The text requires that you not only “arise,” but that you “shine.” That Christ has risen in
the world is nothing, unless He illuminates your hearts also. When the sun is up, and shines
brightly upon any object, that which before was dark shines too; receives a brilliancy not its
own, not natural to it. So is it likewise, when Christ illuminates the heart. It takes a new
colouring, a light which by nature it had not. Enlightened by the Gospel, the simple becomes
wise, and acquires the knowledge which is most truly valuable—the knowledge of duty
towards God and man. Enlightened by the Gospel, he who was selfish and covetous is made
liberal, and abounds in the feelings of brotherly kindness, and in the works of charity.
Enlightened by the Gospel, he who was sensual becomes temperate and pure, and “lets his
moderation be known unto all men.” The “lover of this world becomes a “lover of God,” and
“sets his affections on things above.” In this way the light which has shone upon them is
reflected in their conduct, and is visible in their whole character. The sun shines; but some
objects still continue dark and gloomy. Between them and the sun’s light other objects
interpose, and prevent his beams from shining upon them. And so it is in the world of grace.

(J. B. Sumner, M. A.)
The dawning of God’s light and its awakening call
I. THE DAWNING OF THE LIGHT. “Thy light is come.” If the light is always near, but the
darkness is in man’s heart and the blindness in his soul, we have to ask how the darkness passes
away, and to point out the manner in which the glory of God dawns upon it, in order that we
may see why its dawning is a summons to arise and shine. There are three requisites for its
dawning—three stages in the history of the soul’s enlightenment.
1. Spiritual penitence.
2. Spiritual penitence must pass into spiritual love.
3. Spiritual love necessitates spiritual prayer.
II. THE AWAKENING CALL. “Arise, shine.” That summons is the inevitable result of the
dawning of the light. When God is felt to be near a man thus—in penitence, love, and prayer,
that man is imperatively bound to reflectthe glory which has risen in his heart; to bear witness of
the light which has pierced and transformed his soul. Let us again observe that this is also based
on a great principle, viz the deepest emotion in a man’s nature must reveal itself in his life. I
proceed to show the way in which the glory of the Lord thus manifests itself in life.
1. In the majesty of holiness.
2. In the beauty of unselfishness.
3. In the earnestness of your efforts for men, (E. L. Hull, B. A.)
The everlasting light
I. THE VOICE SPEAKS TO INDIVIDUALS. How few even realize their possibilities. We have
had religious training, we have been taught to consider all questions as they appear in relation to
God, we have grown up in a religious atmosphere, and yet the consciousness that no man is a
true man until he reflects Jesus Christ in words, business, pleasures and thoughts is dim, and
not even desired. The light has come; what does it find? It finds men absorbed and heedless,
thinking only of what they can keep for a little while at best; not caring for their fellow-men;
selfish and as impervious to higher motives as a granite rock to sunshine. The true glory of a
man is to reflect Christ.
II. THE VOICE OF THE PROPHET REACHES THE CHURCH, both local and universal. The
Church realizes its true mission only as it reflects the Divine light, which means, simply, realizes
the life which was in Jesus Christ.
1. The Church should reflect Jesus in its worship. With Him worship was something
essential and vital. Before every great act of His career He went apart from men to pray. The
sources of His life were in God. Worship and prayer are the conduits along which flow
streams of spiritual vitality. Is the Church a praying Church? Then it is continuing Christ’s
work.
2. The Church lives to repeat the teaching of Jesus.
3. In like manner the Church should reflect Jesus in the service of humanity. It lives to
continue His ministry. The most hospitable place in every community ought to be the
Church of Christ. Has any one a grief? Let him go to the Church. Are any lonely? Let them go

to the Church. Have any disgraced themselves and their friends? Let them seek the Church
and its help. But will all these various classes find there a welcome? Not only within its walls,
but outside also the Church should serve humanity in the spirit of Christ.
III. THIS CRY OF THE PROPHET COMES TO NATIONS. Nations, as well as individuals and
Churches, exist to continue the Incarnation. That nation has not begun to realize its possibilities
which has not learned that its superlative privilege is the manifestation of Jesus Christ. What do
I mean? That the function of government is not only the protection of the people, but the service
of humanity. John Milton truly said that the State is only a huge man. In the vision of the
prophet when the light broke upon the sides of Mount Zion the nations saw the glory and were
attracted by it (verses 3, 14). The most beautiful thing in this world is the character of Jesus
Christ; nothing else so wins men. (A. H. Bradford, D. D.)
Arise, shine!
I. TO WHOM THE CHARGE IS ADDRESSED. To the Church of Christ. This is evident from the
context. Further, it appears from the nature of the charge that it can apply only to the Church.
There is none else on earth capable of at once fulfilling the charge. The world cannot, for it is
essentially dark—“darkness covers the earth.” The Church is compared to reflected and artificial
lights. Christ enlightens the world through His Church.
II. THE CHARGE ITSELF. This is a twofold charge implying two distinct acts.
1. “Arise.” This implies that the Church is in the meantime in a prostrate condition; her place
is in the dust. This may be partly in penitence. It may indicate a state of affliction and
mourning; the Church may be sitting in sackcloth. But chiefly it implies a state of sloth,
worldliness, carnality. Whatever be the cause of this prostration the Church is directed to
rise from the dust now.
2. “Shine.” “Christ shall give thee light” for this very purpose; not merely to enlighten
yourself, to impart life and joy to you, but that you may “shine,” give light to the world. And
this applies both to the Church as a whole and to the members of the Church individually.
There are two ways in which those who have been enlightened by Christ may give light. On
the one hand, by simply shining, each one in his sphere, as a separate light, perhaps in the
midst of darkness. On the other hand, by kindling other lights.
III. THE ARGUMENT BY WHICH IT IS ENFORCED. “Thy light is come, etc. The Church has
no independent light of her own, cannot shine of herself; and so, such an encouragement as this
is needed. “Thy light’—this must mean Christ Himself, for He is the light of the Church. “Is
come” - Christ did not come till seven or eight hundred years after this prophecy was delivered.
But the prophet refers to Gospel times. Accordingly the Church did arise and shine at that time
more brightly and auspiciously than she had ever done before. (C. G. Scott.)
An arousing call
There are some Christian men who have wasted a large part of their lives for want of somebody
or something to wake them up. There is more evil wrought in the world by want of thought than
by downright malice, and there is more good left undone through want of thought than through
any aversion to the doing of good. Some Christians appear to have been born in the land of
slumber, and they continually live in their native country of dreams. They rub their eyes
occasionally, and suppose themselves to be wide awake; but they are in the Enchanted Ground,
and, though they know it not, they are little better than sleep-walkers the most of their days. (C.

H. Spurgeon.)
Shining Christians
I. To God’s own people this is my first message, REMEMBER YOUR PRIVILEGE. Your light has
come.
1. Recollect out of what darkness that light has delivered you.
2. This light, which God has given you, is His own glory. “And the glory of the Lord is risen
upon thee.” Byron speaks of God S face being mirrored in the sea; but there is not space
enough for the face of Deity to be fully reflected in the broad Atlantic, or in all the oceans put
together. The image of God is to be fully seen in Jesus Christ, and nowhere else; for there
you behold attributes which Creation cannot display.
3. There is also this blessed thing to be said about this light; you will never lose it
(Isa_60:20).
II. I WANT TO ROUSE YOU TO SERVICE. “Arise, shine; for, etc. Since your light has come,
shine”—
1. By holy cheerfulness.
2. By a gracious godliness.
3. By zealous earnestness.
4. By a secret bravery.
III. I WANT TO RALLY YOU TO THIS SHINING BY ONE OR TWO ARGUMENTS.
1. By the world’s great need (Isa_60:2).
2. Because of the great results that will surely come of it (Isa_60:3).
3. Because of the great blessing it will bring to the Church (Isa_60:13, etc.).
4. “That I may be glorified” (Isa_60:21). (C. H. Spurgeon.)
The Epiphany: Christ manifested
I. THE STATE OF THE WORLD BEFORE THE LIGHT OF THE GOSPEL AROSE.
II. THE OBJECT OF THE PRESENT DISPENSATION.
III. THE FUTURE CONSUMMATION. (G. Huntington, M. A.)
The God-lit Church
The old story is repeated; Zion sits in the light while Egypt cowers in gloom. The light which
shines upon her is the glory of the Lord, the ancient brightness that dwelt between the cherubim
within the veil in the secret place of the Most High, and is now come out in the open world to
envelop the desolate captive. Thus touched by the light she becomes light, and in her turn is
bidden to shine. There is a very remarkable correspondence reiterated in my text between the
illuminating God and the illuminated Zion. The word for “shine” is connected with the word for
“light,” and might fairly be rendered “lighten” or “be light.” Twice the phrase “thy light” is

employed; once to mean the light which is thine because it shines on thee; once to mean the
light which is thine because it shines from thee. The other word, three times repeated, for
“rising” is the technical word which expresses the sunrise, and it is applied both to the flashing
glory that falls upon Zion, and to the light that gleams from her. Touched by the sun she
becomes a sun, and blazes in her heaven in a splendour that draws men’s hearts.
I. AS TO THE FACT. Beneath the poetry of my text there lie very definite conceptions of a very
solemn and grave character and these conceptions are the foundation of the ringing summons
that follows and which reposes upon a double basis—viz. “for thy light is come,” and “for
darkness covers the earth.” There is a double element in the representation. We have a darkened
earth and a sunlit and a sun-like Church, and unless we hold these two convictions in firm grasp,
and that not merely as convictions that influence our understanding, but as ever-present forces
acting on our emotions, our consciences, our wills, we shall not do the work God has set us to do
in the world. If we take the sulphurous and smoky pall that wraps the earth and analyze its
contents, they are these: the darkness of ignorance, the darkness of sorrow, the darkness of sin.
On the other side, remember the contrasted picture here of the sunlit and sunny Church. The
incarnation of Jesus Christ is the fulfilment Of my text, “We beheld His glory, the glory as of the
only begotten of the Father, full of grace and truth. If you and I are Christians, we are bound to
believe in Him as the exclusive” source of certainty. “We hear from Him no Peradventue,” but
His word is “Verily verily, I say unto thee,” and on that we rest all our knowledge of God, of duty,
of man, and of the future. If we have the light we shall be light. That is but putting in a
picturesque form the very central truth of Christianity. The last word of the Gospel is
transformation. We become like Him if we live near to Him, and the end for which the Master
became like unto us in His incarnation and passion, was that we might become like to Him by
the reception of His very own life unto our souls. These two convictions of these two facts, the
dark earth, the sunlit, sun-like Church, lie at the basis of an our missionary work.
II. WE HAVE BASED UPON THESE TWO FACTS THE SUMMONS TO THE CHURCH. “Shine,
for thy light is come. If we have light, we are light: if we are light, we shall shine; but the shining
is not altogether spontaneous and effortless. Stars do not need to be bidden to shine, nor candles
either; but we need the exhortation because there are many things that thwart the brilliance and
the clearance of our minds. The command suggests effort, and the effort may be in the direction
of the specific vocal proclamation of His name. If we are light, we shall be able to shine; if we are
light, we are bound to shine; if we are light, we shall want to shine.
III. THE CONFIDENT PROMISE. “The Gentiles shall come to thy light, and kings to the
brightness of thy rising.” If we have the light we shall be light; if we are light we shall shine, and
if we shine we shall attract. A painter will fling upon his canvas a scene that you and I, with our
purblind eyes, have looked at hundreds of times and seen no beauty in it, but when we gaze on
the picture then we see how fair it is. There is an attractive power in the light of Christ shining
from the face era man. (A. Maclaren, D. D.)
An imperial ministry
This is a great statesman’s vision unveiling the moral and spiritual possibilities of a people. The
prophet is primarily addressing his speech to an awakening nation. To direct a nation’s views is
to shape its policies, and to determine the trend and colour of its life. What, then, shall be the
elements of an efficient and fruitful ideal? “The Lord shall arise upon thee,” etc. (Isa_60:2-3).
What are the constituent elements in the vision? “Light “ and “glory. A certain light, the element
of illumination, charity, and simplicity of thought; a certain heat, the element of fervour, warm
and expansive sympathies; a certain gravity, the element of impressiveness, weight and strength
of moral principle. But the glory of the ideal is still further enriched and intensified. We cannot

take Isaiah’s ideal and employ it with Isaiah’s limitation; we must carry over his vocabulary into
the fuller day and let it receive enlargement in the life and mind of Christ. “Light,” interpreted by
the character of the Master, means the absence of shady compromise, sunlit definiteness of
purpose, the clear discernment of essentials. “ Heat,” interpreted by the character of the Master,
means, an ardent inclusiveness of sympathy, cosmopolitan in its pervasion. “Gravity, glory,
interpreted by the character of the Master, is significant of moral weight, incorruptible spiritual
ambition, unconquerable virtue, whether illustrated in the light of a marriage-feast, or in the
sombre experience of Pilate’s judgment-bar. “Arise! “, Stand erect and set thy face towards the
burning vision, and thou shalt “shine’ with reflected glory. By contemplating the Divine thou
shalt incarnate the heart of thy contemplation. “The Lord shall arise upon thee, and His glory
shall be seen upon thee, ‘ and thy imperial treasure shall be found in thy shining notabilities, in
the radiant motives and ambitions of thy common life. We have seen this transfiguring ministry
at work in the life of the individual. But we may be more than a little doubtful as to whether the
vision will also serve and ennoble the community. Well, where is the line of transition? Surely,
even in the nation we have again and again witnessed the transforming influence of the grand
ideal. It was even so with the later experiences of the eighteenth century. The breaking up of
formality, the melting of callousness, the opening out of rivers of philanthropy, the enlarged and
sweetened life of our people, the enlightened measure of emancipation, can be directly traced to
a “strange warming of the nation’s heart,” resulting from a restored contemplation of the light
and glory of God. The prophet’s vision reveals an imperial deal, and unveils the only permanent
imperial treasure.
1. The imperial character is to be creative of imperial unity (verse 4). There is to be an
enrichment of the home, a consolidation of the family, a knitting together of the finer
fellowships of the nation. And mark how this statesman describes the large characteristics of
the communion. “Then shalt thou see and flow together.” It is to be an open-eyed
communion, an illumined, society, a fellowship of transparent aims and aspirations. “Thine
heart shall fear; the fellowship is not to be flippant, light-hearted, and vain; it is to be
possessed by the pervasive influence of reverence, that saving element which preserves the
sense of true perspective, and gives everything the setting of a just proportion. “And be
enlarged; the fellowship is not to be fixed and exclusive; its sympathies are to be elastic and
expansive, reaching out in ever enlarging circles of interest and regard.
2. The imperial unity is to be the minister of a world-wide illumination. “And nations shall
come to thy light,” etc. (verse 3). If this be the true portrayal of imperial welfare, may we not
infer the consequent obligations which rest upon the leaders of the people? The first
essential of efficient public ministry is a large and exalted aim. The true aim of every true
leader is to build up the moral energy of the people. To give ourselves to the production of
superior men—this is the aim which should possess the minds and hearts of all who exercise
leadership among their fellow-men. An aim like this, definitely and personally expressed,
and pursued with undeviating consistency, will preserve a man from those perils of
benumbment which seem to attach themselves to every public ministry. (J. H.Jowett, M. A.)
The privilege and prerogative of the Christian Church
The Church is promised an extraordinary measure of light and glory; an immense increase in
the number of her adherents, universal exaltation in the eyes of her enemies, and permanent
safety and happiness.
I. THE DIVINE ILLUMINATION WHICH THE CHURCH RECEIVED. “Thy light is come,” etc.
The text suggests—

1. The nature of this illumination. It embraces—
(1) The light of Divine revelation.
(2) The light of the Gospel dispensation.
(3) The light of the Holy Spirit’s teaching.
2. The necessity of this illumination. The Church existed in a dark age; intellectual, moral,
and spiritual darkness prevailed everywhere. This was preeminently the case when Christ
came. This was—
(1) The darkness of moral guilt.
(2) The darkness of religious error.
(3) The darkness of spiritual ignorance. This darkness was deep, profound, awful.
3. The beauty of this illumination. “The glory of the Lord,’ etc. Allusion is probably made to
the Shechinah. God manifested Himself to His people, and shone upon them in the glory of
His grace and mercy.
4. The source of this illumination. “Thy light is come,” etc. It emanated from a Divine
source. It was derived, not inherent. The Church is not the fountain of light, but the medium
of it. It is called “thy light” because it was the exclusive or peculiar prerogative of the Church.
It does not come from the Church, but is given to it, for its benefit and use.
II. THE PERMANENT OBLIGATION WHICH THE CHURCH INCURS IN RELATION TO IT.
The Church is a Divine institution, raised up for a specific purpose. Its work is to teach men the
truth of God and to testify of the grace of God. But she sometimes fails fully to realize her
obligations, privileges, prerogatives, and responsibilities. Here she is enjoined—
1. To arise. She must arise from spiritual apathy, lethargy, and obscurity, take her legitimate
position before the world, and faithfully discharge her obligations. Here is a loud call—
(1) To behold the light, and hail it with joy.
(2) To receive the light.
(3) To utilize the light.
2. To shine. Privilege confers responsibility. Every fresh accession of spiritual illumination
or power increases her influence and responsibility. The Church is a luminous body, and
must shine with heavenly lustre.
(1) For its own sake and benefit. It must gladly participate in the light that shines upon it
from above, and be encompassed with light and glory. It should at all times be radiant
with the beauty of holiness.
(2) For the sake and benefit of others. Not only is it to participate in the light, but to
become the grand medium and means of imparting it. Like the reflector to the lamp, it is
to collect, receive, and reflect its rays for the benefit of those needing its light. How is the
Church to shine? By the beauty of her teaching. By the perfection of her example. By the
purity of her doctrine. By the exemplification of her principles. By the grandeur of her
life. By the vitality of her organizations. By the vigour of her activity. Like the light in the
lighthouse, the light of the Church, in every age, is to shine conspicuously, constantly,
cheerfully, and without fail.
III. THE GRAND PREDICTION WHICH THE CHURCH IS ULTIMATELY TO REALIZE. “And
the Gentiles,” etc. This was partially accomplished soon after the rise of the Church, when
thousands of the Gentiles “walked in this light.” When a few years elapsed, the Roman Emperor

and many other kings ostensibly opened their eyes to the beams of light shed on the world by
the Church. Large accessions are being made, and her power and influence are growing and will
extend till the Gospel shall universally triumph over error, ignorance, and ungodliness. (J. S.
Spilsbury.)
The Church: her functions and her blessedness
I. THE CHURCH HAS THE LARGEST SCOPE. Nations “ come to her light, kings to the
brightness of her rising.” She is world-wide and universal.
II. THE CHURCH BEARS THE CLEAREST WITNESS. She “arises.” She “shines.” When she
pulses and palpitates with the life of God, how impressive is her trumpet-call! It penetrates far.
It arouses multitudes.
III. THE CHURCH DOES THE MOST GLORIOUS WORK. “Who are these that fly to her as a
cloud, and as the doves to their windows?” Her Lord in her saves and edifies His sons and
daughters, convinces and converts and comforts.
IV. THE CHURCH ENJOYS THE MOST LASTING BLESSEDNESS. In His favour her King “has
mercy on her.” He never fails nor forsakes her. He leads her members just now in green pastures
and by the waters of quietness. He will bring them by-and-by to the “Lovely city in a lovely
land.” (A. Smellie, M. A.)
The true light of man
I. THE TRUE LIGHT OF MAN IS THE MEDIATORIAL REVELATION OF GOD (Isa_60:1).
II. THIS TRUE LIGHT OF MAN WILL ONE DAY BE UNIVERSALLY DIFFUSED (Isa_60:3).
III. THE UNIVERSAL DIFFUSION OF THIS LIGHT WILL EFFECT A WONDERFUL
REVOLUTION IN THE WORLD (Isa_60:5-11).
IV. THE PEOPLE WHO, UNDER THIS LIGHT, WILL NOT SERVE THE TRUE GOD, MUST
INEVITABLY BE RUINED (Isa_60:12). (Homilist.)
Christ our Light
Light makes many a surface on which it falls flash, but it is the rays which are not absorbed that
are reflected in the optics of earth; but in this loftier region the deviation is not superficial but
inward, and it is the light which is swallowed up within us that then comes forth from us. Christ
will dwell in our hearts, and we shall be like some poor little diamond-shaped bit of glass in a
cottage window which, when the sun smites it, is visible over miles of the plain. And if that sun
falls upon us, its image will be mirrored in our hearts, and flashing in our lives. The clouds that
lie over the sunset, though in themselves they be but poor, grey and moist vapour, when smitten
by its beneficent radiance become not unworthy ministers and attendants upon its glory. So it
may be with us, for Christ comes to be our light. (A. Maclaren, D. D.)
The shining of the common place
One summer day, when walking in Surrey, on the slope of a hill—the sun setting behind me—
right away across the valley I espied a most remarkable light. It was more brilliant than electric

light, and seemed to rise from the ground. At first I supposed that some one had lit a fire with
resinous wood that sparkled and flashed, but there was evidently no smoke. It seemed as though
some angel had dropped a brilliant star down there upon the ploughed field, and that it was
burning itself out. Finally, on my reaching the spot, I discovered that an old piece of broken
glass had caught the light of the setting sun, and was bathed in a supernatural glow. An old piece
of bottle-glass—yet so brilliant—the bottle-glass not being visible, because of the light that shone
on it! (Life of Faith.)
9. S. LEWIS JOHNSON, “And so we have come to chapter 60, and here in the First verse,
we have the clue to the chapter, Zion is bidden to rise and enjoy her prophesied glory. And
the theme is clear. It is this. Jerusalem is to be light in the Lord. She is crushed and desolate
now, crushed and desolate in Babylon, crushed and desolate in the dispersion to the four
corners of the earth at the present time, but there is a time coming when Jerusalem shall be
light in the Lord to the whole of the earth. Notice the invitation. Arise, shine; for Thy light
is come, and the glory of the Lord is risen upon Thee. You will notice that verse 1 speaks
about light and then the last two verses speak about light. Thy people also shall be all
righteous. Isn’t it interesting? All of Jerusalem citizen shall be righteous. Thy people also
shall be all righteous. They shall inherit the land forever, the branch of my planting, the
work of my hands, that I may be glorified. A little one shall become a thousand, and a small
one a strong nation. I the Lord will hasten it in his time. The people are light in the Lord.
Morally excellent.
Well let us look now at the chapter and there are five movements in the chapter. First of
all, Jerusalem is glorified by the coming glory of Jehovah, verses 1 though 3. Jerusalem is
glorified by the coming glory of Jehovah. Remember the condition of Israel in the captivity,
and remember her condition now. Scattered to the four corners of the earth. You know,
wherever you go in the world, you find Jews. They have been dispersed to the four corners
of the earth. They have managed to collect in large numbers in some places. For example,
in New York City, in Israel, in Russia, though they have not collected there, they have been
collected in Russia, where they are not permitted to leave, but wherever you go, you will
find the Jews. They have been dispersed to the four corners of the earth, literally.
Now here, arise, shine; for Thy light is come, and the glory of the Lord is risen upon Thee.
So out of the frustration of the judgment and out the night of sin and the future worldwide
captivity comes this appeal to rise and shine. And what is striking about this is language
that is used. In the Hebrew text at this point, in chapter 60, the prophet says, quwm’i owr’i,
which is a very emphatic way of expressing what he is tying to get over. Quwm’I, stand;
owr’I, give light. Stand, give light and it all seems to happen like this. If you had grown in
the east, you would know why. In the east, we do not have a long dawn. The sun, the
minute it comes up, it is up and you feel it. It is fast, it is quick. And this is the figure
behind these opening words of chapter 60. Arise, shine. It is very much like the words that
open the Book of Genesis. Let there be light and there was light.

In the New Testament, it is like the word of Jehovah, which our Lord spoke at the grave of
Lazarus. Lazarus, come forth and Lazarus came forth, came forth bound hand and feet.
And so God is speaking through the prophet to Jerusalem, and she shall come into her
blessing in this way, for this nation shall be converted in a day. Arise, shine, for the glory of
the Lord is risen upon Thee. At our Lord Second Advent, Israel shall quickly see her city
become the capital of the earth. Amazing thing. Zion is to arise. Lest you have any doubts
about what he is referring to, read again verses 20 and 21 of chapter 59, and the Redeemer
shall come to Zion, and unto them that turn from transgression in Jacob.
10. EBC, “SALVATION IN SIGHT
THE deliverance from Babylon has long been certain, since chapter 48; all doubts in the way of
Return have been removed, Isa_49:1-26 through Isa_52:12; the means for the spiritual
Restoration of the people have been sufficiently found, chapter 53 and preceding chapters on the
Servant: Zion has been hailed from afar, chapter 54; last calls to leave Babylon have been
uttered, chapter 55; last councils and comforts, Isa_56:1-8; and the civic conscience has been
rekindled; Isa_56:9 through Isa_59:1-21. There remains now only to take possession of the City
herself; to rehearse the vocation of the restored people; and to realise all the hopes, fears,
hindrances, and practical problems of the future. These duties occupy the rest of our prophecy,
chapters 60-66
Chapter 60 is a prophecy as complete in itself as chapter 54. The City, which in 54 was hailed
and comforted from afar, is in chapter 60 bidden rise and enjoy the glory that has at last reached
her. Her splendours, hinted at in chapter 54, are seen in full and evident display. In chapters 61-
62 her prophet, her genius and representative, rehearses to her his duties, and sets forth her
place among the peoples. And in Isa_63:1-7 we have another of those theophanies or
appearances of the Sole Divine Author of His people’s salvation, which, -abrupt and separate as
if to heighten the sense of the solitariness of their subject-occur at intervals throughout our
prophecy, -for instance, in Isa_42:10-17, and in Isa_59:16-19. These three sections, chapter 60,
chapters 61-62, and Isa_63:1-7, we will take together in this chapter of our volume.
I. ARISE, SHINE
(Chapter 60)
The sixtieth chapter of Isaiah is the spiritual counterpart of a typical Eastern day, with the dust
laid and the darts taken out of the sunbeams, -a typical Eastern day in the sudden splendour of
its dawn, the completeness and apparent permanence of its noon, the spaciousness it reveals on
sea and land, and the barbaric profusion of life, which its strong light is sufficient to flood with
glory.
Under such a day we see Jerusalem. In the first five verses of the chapter, she is addressed, as in
chapter 54, as a crushed and desolate woman. But her lonely night is over, and from some
prophet at the head of her returning children the cry peals, "Arise, shine, for come hath thy light,
and the glory of Jehovah hath risen upon thee." In the East the sun does not rise; the word is
weak for an arrival almost too sudden for twilight. In the East the sun leaps above the horizon.
You do not feel that he is coming, but that he is come. This first verse is suggested by the
swiftness with which he bursts upon an Eastern city, and the shrouded form does not, as in our
twilight, slowly unwrap itself, but "shines" at once, all plates and points of glory. Then the figure
yields: for Jerusalem is not merely one radiant point in a world equally lighted by the sun, but is
herself Jehovah’s unique luminary. "For behold the darkness shall cover the earth, and gross
darkness the peoples, but upon thee shall Jehovah arise, and His glory upon thee shall be seen.

And nations shall come to thy light, and kings to the brightness of thy rising." In the next two
verses it is again a woman who is addressed. "Lift up" thine eyes "round about and see, all of
them have gathered, have come to thee: thy sons from afar are coming, and thy daughters are
carried in the arms." Then follows the fairest verse in the chapter. "Then thou shalt see and be
radiant, and thy heart shall throb and grow large; for there shall be turned upon thee the sea’s
flood-tide, and the wealth of the nations shall come to thee." The word which the Authorised
English version translated "shall flow together," and our Revised Version "lightened," means
both of these. It is liquid light, -light that ripples and sparkles and runs across the face; as it best
appears in that beautiful passage of the thirty-fourth Psalm, "they looked to Him and their faces
were lightened." Here it suggests the light which a face catches from sparkling water. The
prophet’s figure has changed. The stately mother of her people stands not among the ruins of
her city, but upon some great beach, with the sea in front, -the sea that casts up all heaven’s light
upon her face and drifts all earth’s wealth to her feet, and her eyes are upon the horizon with the
hope of her who watches for the return of children.
The next verses are simply the expansion of these two clauses, -about the sea’s flood and the
wealth of the Nations. Isa_60:6-9 look first landward and then seaward, as from Jerusalem’s
own wonderful position on the high ridge between Asia and the sea: between the gates of the
East and the gates of the West. On the one side, the city’s horizon is the range of Moab and
Edom, that barrier, in Jewish imagination, of the hidden and golden East across which pour the
caravans here pictured. "Profusion of camels shall cover thee, young camels of Midian and
Ephah; all of them from Sheba shall come: gold and frankincense shall they bring, and the
praises of Jehovah shall they publish. All the flocks of Kedar shall be gathered to thee, the rams
of Nebaioth shall minister to thee: they shall come up with acceptance on Mine altar, and the
house of My glory will I glorify." These were just what surged over Jordan from the far countries
beyond, of which the Jews knew little more than the names here given, -tawny droves of camels
upon the greenness of Palestine like a spate of the desert from which they poured; rivers of
sheep brimming up the narrow drove-roads to Jerusalem:-conceive it all under that blazing
Eastern sun. But then turning to Judah’s other horizon, marked by the yellow fringe of sand and
the blue haze of the sea beyond, the prophet cries for Jehovah: "Who are these like a cloud that
fly, and like doves to their windows? Surely towards Me the Isles are stretching, and ships of
Tarshish in the van, to bring thy sons from afar, their silver and their gold with them, to the
Name of Jehovah of Hosts and to the Holy of Israel, for He hath glorified thee." The poetry of
the Old Testament has been said to be deficient in its treatment of the sea; and certainly it
dwells more frequently, as was natural for the imagination of an inland and a highland people to
do, upon the hills. But in what literature will you find passages of equal length more suggestive
of the sea than those short pieces in which the Hebrew prophet sought to render the futile rage
of the world, as it dashed on the steadfast will of God, by the roar and crash of the ocean on the
beach; (Isa_14:1-32; "Isa_1:1-31; Isa_2:1-22; Isa_3:1-26; Isa_4:1-6; Isa_5:1-30; Isa_6:1-13;
Isa_7:1-25; Isa_8:1-22; Isa_9:1-21; Isa_10:1-34; Isa_11:1-16; Isa_12:1-6; Isa_13:1-22; Isa_14:1-
32; Isa_15:1-9; Isa_16:1-14; Isa_17:1-14; Isa_18:1-7; Isa_19:1-25; Isa_20:1-6; Isa_21:1-17;
Isa_22:1-25; Isa_23:1-18; Isa_24:1-23; Isa_25:1-12; Isa_26:1-21; Isa_27:1-13; Isa_28:1-29;
Isa_29:1-24; Isa_30:1-33; Isa_31:1-9; Isa_32:1-20; Isa_33:1-24; Isa_34:1-17; Isa_35:1-10;
Isa_36:1-22; Isa_37:1-38; Isa_38:1-22; Isa_39:1-8") or painted a nation’s prosperity as the
waves of a summer sea; Isa_48:18. or described the long coastlands as stretching out to God,
and the white-sailed ships coming up the horizon like doves to their windows!
The rest of the chapter, from Isa_60:10 onwards, is occupied with the rebuilding and adornment
of Jerusalem, and with the establishment of the people in righteousness and peace. There is a
very obvious mingling of the material and the moral. The Gentiles are to become subject to the
Jew, but it is to be a voluntary submission before the evidence of Jerusalem’s spiritual
superiority. Nothing is said of a Messiah or a King. Jerusalem is to be a commonwealth; and,

while her "magistracy shall be Peace and her overseers Righteousness," God Himself, in evident
presence, is to be her light and glory. Thus the chapter ends with God and the People, and
nothing else. God for an everlasting light around, and the people in their land, righteous, secure,
and growing very large. "The least shall become a thousand, and the smallest a strong nation: I
Jehovah will hasten it in its time."
This chapter has been put through many interpretations to many practical uses:-to describe the
ingathering of the Gentiles to the Church (in the Christian year it is the Lesson for Epiphany), to
prove the doctrine that the Church should live by the endowment of the kingdoms of this world,
and to enforce the duty of costliness and magnificence in the public worship of God. "The glory
of the Lebanon shall come unto thee, fir-tree, plane-tree and sherbin together, to beautify the
place of My sanctuary, and I will make the place of My feet glorious."
The last of these duties we may extend and qualify. If the coming in of the Gentiles is here
represented as bringing wealth to the Church, we cannot help remembering that the going out to
the Gentiles, in order to bring them in, means for us the spending of our wealth on things other
than the adornment of temples; and that, besides the heathen, there are poor and suffering ones
for whom God asks men’s gold, as He asked it in olden days for the temple, that He may be
glorified. Take that last phrase:-"And" - with all that material wealth which has flown in from
Lebanon, from Midian, from Sheba-"I will make the place of My feet glorious." When this
singular name was first uttered it was limited to the dwelling-place of the Ark and Presence of
God, visible only on Mount Zion. But when God became man, and did indeed tread with human
feet this world of ours, what were then the "places of His feet?" Sometimes, it is true, the
Temple, but only sometimes; far more often where the sick lay, and the bereaved were weeping,
-the pool of Bethesda, the death-room of Jairus’ daughter, the way to the centurion’s sick
servant, the city gateways where the beggars stood, the lanes where the village folk had gathered,
against His coming, their deaf and dumb, their palsied and lunatic. These were "the places of
His feet, who Himself bare our sicknesses and carried our infirmities"; and these are what He
would seek our wealth to make glorious. They say that the reverence of men builds now no
cathedrals as of old; nay, but the love of man, that Christ taught, builds far more of those refuges
and houses of healing, scatters far more widely those medicines for the body, those instruments
of teaching, those means of grace, in which God is as much glorified as in Jewish Temple or
Christian Cathedral.
Nevertheless He, who set "the place of His feet," which He would have us to glorify, among the
poor and the sick, was He, who also did not for Himself refuse that alabaster box and that
precious ointment, which might have been sold for much and given to the poor. The worship of
God, if we read Scripture aright, ought to be more than merely grave and comely. There should
be heartiness and lavishness about it, -profusion and brilliance. Not of material gifts alone or
chiefly, gold, incense, or rare wood, but of human faculties, graces, and feeling; of joy and music
and the sense of beauty. Take this chapter. It is wonderful, not so much for the material wealth
which it devotes to the service of God’s house, and which is all that many eyes ever see in it, as
for the glorious imagination and heart for the beautiful, the joy in light and space and splendour,
the poetry and the music, which use those material things simply as the light uses the wick, or as
music uses the lyre, to express and reveal itself. What a call this chapter is to let out the natural
wonder and poetry of the heart, its feeling and music and exultation, -"all that is within us," as
the Psalmist says, -in the Service of God. Why do we not do so? The answer is very simple.
Because, unlike this prophet, we do not realise how present and full our salvation is; because
unlike him, we do not realise that "our light has come," and so we will not "arise and shine."
II. THE GOSPEL
(Chapters 61-62)

The speaker in chapter 61 is not introduced by name. Therefore he may be the Prophet himself,
or he may be the Servant. The present expositor, while feeling that the evidence is not conclusive
against either of these, and that the uncertainty is as great as in Isa_48:16, inclines to think that
there is, on the whole, less objection to its being the prophet who speaks than to its being the
Servant. But it is not a very important question which is intended, for the Servant was
representative of prophecy; and if it be the prophet who speaks here, he also speaks with the
conscience of the whole function and aim of the prophetic order. That Jesus Christ fulfilled this
programme does not decide the question one way or the other; for a prophet so representative
was as much the antetype and foreshadowing of Christ as the Servant himself was. On the
whole, then, we must be content to feel about this passage, what we must have already felt about
many others in our prophecy, that the writer is more anxious to place before us the whole range
and ideal of the prophetic gift than to make clear in whom this ideal is realised; and for the rest
Jesus of Nazareth so plainly fulfilled it, that it becomes, indeed, a very minor question to ask
whom the writer may have intended as its first application.
If chapter 60 showed us the external glory of God’s people, chapter 61 opens with the
programme of their inner mission. There we had the building and adornment of the Temple,
that "Jehovah might glorify His people": here we have the binding of broken hearts and the
beautifying of soiled lives, that "Jehovah may be glorified." But this inner mission also issues in
external splendour, in a righteousness which is like the adornment of a bride and like the beauty
of spring.
The commission of the prophet is mainly to duties we have already studied in preceding
passages, both on himself and on the Servant. It will be enough to point out its special
characteristics. "The Spirit of my Lord Jehovah is upon me, for that Jehovah hath anointed me
to bring good tidings to the afflicted; He hath sent me to bind up the broken-hearted, to
proclaim to the captive liberty, and to the prisoners open ways; to proclaim an acceptable year
for Jehovah, and a day of vengeance for our God; to comfort all that mourn; to offer to the
mourners of Zion, to give unto them a crest for ashes, the oil of joy for mourning, the mantle of
praise for the spirit of dimness; so that men may call them Oaks-of-Righteousness, the planting
of Jehovah, that He may break into glory."
There are heard here all the keynotes of our prophet, and clear, too, is that usual and favourite
direction of his thoughts from the inner and spiritual influences to the outward splendour and
evidence, the passage from the comfort and healing of the heart to the rich garment, the renown,
and his own dearest vision of great forest trees, -in short, Jehovah Himself breaking into glory.
But one point needs special attention.
The prophet begins his commission by these words, "to bring good tidings to the afflicted," and
again says, "to proclaim to the captive." "The afflicted," or "the poor," as it is mostly rendered, is
the classical name for God’s people in Exile. We have sufficiently moved among this people to
know for what reason the "bringing of good tidings" should here be reckoned as the first and
most indispensable service that prophecy could render them. Why, in the life of every nation,
there are hours, when the factors of destiny, that loom largest at other times, are dwarfed and
dwindled before the momentousness of a piece of news, -hours, when the nation’s attitude in a
great moral issue, or her whole freedom and destiny, are determined by telegrams from the seat
of war. The simultaneous news of Grant’s capture of Vicksburg and Meade’s defeat of Lee, news
that finally turned English opinion, so long shamefully debating and wavering, to the side of God
and the slave; the telegrams from the army, for which silent crowds waited in the Berlin squares
through the autumn nights of 1870, conscious that the unity and birthright of Germany hung
upon the tidings, -are instances of the vital and paramount influence in a nation’s history of a
piece of news. The force of a great debate in Parliament, the expression of public opinion
through all its organs, the voice of a people in a general election, things in their time as ominous

as the Fates, all yield at certain supreme moments to the meaning of a simple message from
Providence. Now it was for news from God that Israel waited in Exile; for good tidings and the
proclamation of fact. They had with them a Divine Law, but no mere exposition of it could
satisfy men who were captives and waited for the command of their freedom. They had with
them Psalms, but no beauty of music could console them: "How should we sing the Lord’s song
in a strange land?" They had Prophecy, with its assurance of the love and the power of their God;
and much as there was in it to help them to patience and to hope, general statements were not
enough for them. They needed the testimony of a fact. Freedom and Restoration had been
promised them: they waited for the proclamation that it was coming, for the good news that it
had arrived. Now our prophecy is mainly this proclamation and good news of fact. The prophet
uses before all other words two, -to call or proclaim, kara, and to tell good tidings, bisser. We
found them in his opening chapter: we find them again here when he sums up his mission. A
third goes along with them, "to comfort," Naham, but it is the accompaniment, and they are the
burden, of his prophecy.
But "good tidings" and the "proclamation" meant so much more than the mere political
deliverance of Israel-meant the fact of their pardon, the tale of their God’s love, of His provision
for them, and of His wonderful passion and triumph of salvation on their behalf-that it is no
wonder that these two words came to be ever afterwards the classical terms for all speech and
prophecy from God to man. We actually owe the Greek words of the New Testament for "gospel"
and "preaching" to this time of Israel’s history. The Greek term, from which we have "evangel,"
"evangelist," and "evangelise," originally meant good news, but was first employed in a religious
sense in the Greek translation of our prophecy. And our word "preach" is the heir, though not
the lineal descendant, through the Latin prcedicare and the Greek khrussein, of the word, which
is translated in chapter 60 of our prophet to proclaim, but in chapter 40 to call or cry. It is to the
Exile that we trace the establishment among God’s people of regular preaching side by side with
sacramental and liturgical worship; for it was in the Exile that the Synagogue arose, whose
pulpit was to become as much the centre of Israel’s life as was the altar of the Temple. And it was
from the pulpit of a synagogue centuries after, when the preaching had become dry exposition or
hard lawgiving, that Jesus re-read our prophecy and affirmed again the "good news" of God.
What is true of nations is true of individuals. We indeed support our life by principles; we
develop it by argument; -we cannot lay too heavy stress upon philosophy and law. But there is
something of far greater concern than either argument or the abstract principles from which it is
developed; something that our reason cannot find of itself, that our conscience but increases our
longing for. It is, whether certain things are facts or not; whether, for instance, the Supreme
Power of the Universe is on the side of the individual combatant for righteousness; whether God
is love; whether Sin has been forgiven; whether Sin and Death have ever been conquered;
whether the summer has come in which humanity may put forth their shoots conscious that all
the influence of heaven is on their side, or whether, there being no heavenly favours, man must
train his virtue and coax his happiness to ripen behind shelters and in conservatories of his own
construction. Now Christ comes to us with the good news of God that it is so. The supreme force
in the Universe is on man’s side, and for man has won victory and achieved freedom. God has
proclaimed pardon. A Saviour has overcome sin and death. We are free to break from evil. The
struggle after holiness is not the struggle of a weakly plant in an alien soil and beneath a wintry
sky, counting only upon the precarious aids of human cultivation; but summer has come, the
acceptable year of the Lord has begun, and all the favour of the Almighty is on His people’s side.
These are the "good tidings" and "proclamation" of God, and to every man who believes them
they must make an incalculable difference in life.
As we have said, the prophet passes in the rest of this prophecy from the spiritual influences of
his mission to its outward effects. The people’s righteousness is described in the external
fashion, which we have already studied in chapter 14; Zion’s espousals to Jehovah are

celebrated, but into that we have also gone thoroughly; the restoration of prophecy in Jerusalem
is described, (Isa_62:6-9) as in Isa_52:8; and another call is given to depart from Babylon and
every foreign city and come to Zion. This call coming now, so long after the last, and when we
might think that the prophet had wholly left Babylon behind, need not surprise us. For even
though some Jews had actually arrived at Zion, which is not certain, others were hanging back in
Babylon; and, indeed, such a call as this might fitly be renewed for the next century or two: so
many of God’s people continued to forget that their citizenship was in Zion.
III. THE DIVINE SAVIOUR
(Isa_63:1-7)
Once again the prophet turns to hail, in his periodic transport, the Solitary Divine Hero and
Saviour of His people.
That the writer of this piece is the main author of "Second Isaiah" is probable, both because it is
the custom of the latter to describe at intervals the passion and effort of Israel’s Mighty One, and
because several of his well-known phrases meet us in this piece. The "speaker in righteousness
mighty to save" recalls Isa_45:19-24; and "the day of vengeance and year of my redeemed"
recalls Isa_61:2; and "I looked, and there was no helper, and I gazed, and there was none to
uphold," recalls Isa_59:16. The prophet is looking out from Jerusalem towards Edom, -a
direction in which the watchmen upon Zion had often in her history looked for the return of her
armies from the punishment of Israel’s congenital and perpetual foe. The prophet, however, sees
the prospect filled up, not by the flashing van of a great army, but by a solitary figure, without
ally, without chariot, Without weapons, "swaying on in the wealth of his strength." The keynote
of the piece is the loneliness of this Hero. A figure is used, which, where battle would only have
suggested complexity, enthrals us with the spectacle of solitary effort, -the figure of trampling
through some vast winevat alone. The Avenging Saviour of Israel has a fierce joy in being alone:
it is his new nerve to effort and victory, -"therefore mine own right arm, it brought salvation to
me." We see One great form in the strength of one great emotion. "My fury, it upheld me."
The interpretation of this chapter by Christians has been very varied, and often very perverse. To
use the words of Calvin, "Violenter torserunt hoc caput Christiani." But, as he sees very rightly,
it is not the Messiah nor the Servant of Jehovah, who is here pictured, but Jehovah Himself.
This Solitary is the Divine Saviour of Israel, as in Isa_42:7 f. and in Isa_59:16. In chapter 8 of
Book II we spoke so fully of the Passion of God that we may now refer to that chapter for the
essential truth which underlies our prophet’s anthropomorphism, and claims our worship where
a short sight might only turn the heart away in scorn at the savage and blood-stained surface.
One or two other points, however, demand our attention before we give the translation.
Why does the prophet look in the direction of Edom for the return of his God? Partly, it is to be
presumed, because Edom was as good a representative as he could choose of the enemies of
Israel other than Babylon. (See Isaiah 1-39) But also partly, perhaps, because of the names
which match the red colours of his piece, -the wine and the blood. Edom means red, and
Bossrah is assonant to Bosser, a vinedresser. Fitter background and scenery the prophet,
therefore, could not have for his drama of Divine Vengeance. But we must take care, as
Dillmann properly remarks, not to imagine that any definite, historical invasion of Edom by
Israel, or other chastening instrument of Jehovah, is here intended. It is a vision which the
prophet sees of Jehovah Himself: it illustrates the passion, the agony, the unshared and unaided
effort which the Divine Saviour passes through for His people.
Further, it is only necessary to point out, that the term in Isa_63:1 given as "splendid" by the
Authorised Version, which I have rendered "sweeping," is literally "swelling," and is, perhaps,
best rendered by "sailing on" or "swinging on." The other verb which the Revised Version
renders "marching" means "swaying," or moving the head or body from one side to another, in

the pride and fulness of strength. In Isa_63:2 "like a wine-treader" is literally "like him that
treadeth in the pressing-house"-Geth (the first syllable of Gethsemane, the oil-press): But
Isa_63:3 is the "pressing trough."
Who is this coming from Edom,
Raw-red his garments from Bossrah!
This sweeping on in his raiment,
Swaying in the wealth of his strength?
I that do speak in righteousness,
Mighty to save!
Wherefore is red on thy raiment,
And thy garments like to a wine-treader’s?
A trough I have trodden alone,
Of the peoples no man was with me.
So I trod them down in my wrath,
And trampled them down in my fury;
Their life-blood sprinkled my garments
And all my raiment I stained.
For the day of revenge in my heart,
And the year of my redeemed has come.
And I looked, and no helper;
I gazed, and none to uphold!
So my righteousness won me salvation;
And my fury, it hath upheld me.
So I stamp on the peoples in my wrath,
And make them drunk with my fury,
And bring down to earth their life-blood.
9. GENE BROOKS, “Sermon Points:
1. Awaken to Hope! (Isaiah 60:1-9)
2. Awaken to Honor! (Isaiah 60:10-14)
3. Awaken to Transformation! (Isaiah 60:15-22)
Exposition: Note well,
1. AWAKEN TO HOPE! (Isaiah 60:1-9)

a. After announcing that the Redeemer will come to Zion, to those who will repent (59:17a,
20-21) and bring his people into a covenant, Isaiah now turns his attention to the restoration
of Jerusalem, and he sees something that is glorious. The tone now shifts again as Isaiah
describes the future glory of Jerusalem, calling Zion to awake (60:1-3). Still drowsy, she is
urged to look and see the glory of fulfilled hope (60:4-9). And what does he urge a sleeping
Israel to see? The end time Messiah reigning on his throne in what theologians call the
Millennium. This is the second time Isaiah has done this. In chapters 51-52, he announces
the deliverance of the peoples and in chapter 52 the renewal of Jerusalem. In chapter 53
Isaiah reveals the Messiah as the Suffering Servant. Next time we will see this pattern,
because in our sequence (chapters 59-60), the Messiah himself speaks, revealing himself in
chapter 61.
b. One of the most persistent themes of OT prophecy envisions the end of history when the
Messiah will set up a kingdom on earth with a capital at Jerusalem. From there, the
Messiah-King, a descendant of David, will rule over all the nations on the planet. This bright
vision comes after the Messiah’s crushing defeat of evil and the great spiritual conversion
sweeping the nations and Israel. Theologians often call this period the Millennium, a word
meaning 1,000 years. This vision is found here in Isaiah 60:1-61:6 and in many other places
in Isaiah: 2:1-4; 4:2-6; 9:6-7; 11:1-16; 24:1-13; 32:1-5; 33:17-27; 35:1-10; 52:7-10; 61:1-6;
66:15-23. And Isaiah is not the only place: Jeremiah 31:1-27; 33:14-34; Ezekiel 20:32-44;
34:20-31; Daniel 2:31-45; 7:1-28; 9:20-27; Hosea 3:4-5; Joel 2:28-3:2, 9-21; Amos 9:9-15;
Obadiah 15-21; Micah 4:1-5; Zechariah 2:1-13; 14:1-21; and Malachi 3:1-5; 4:1-6.
c. ILLUSTRATION: Christ commanded the leper to “Be clean,” but the leper had no power
to obey himself, but as Christ speaks the leper is cleansed (Matthew 8:1-4). The leper
understood. So when God commands Jerusalem to “Arise,” he enables Jerusalem to arise. It
is a word of power as when Peter commanded the little girl Tabitha to arise (Acts 9:40). In
the same way, we are called to Arise and Shine, and he gives us the ability to do that.
d. 60:1 – Qumi ori – Arise, shine. Having received the light, her salvation, Zion is to be a
light – evangelism. Zion can be a light because light has come to her. Now Zion is called to
radiate that light. This salvation dispels the darkness of ignorance, sin, and evil.
e. Qum (Arise) – I want to look at the important first word here, qum (arise). The Hebrew
word for arise is qum, a very important word in the history of redemption. I noticed this
several years ago when I was preaching chronologically through the journeys of the children
of Israel in the Wilderness. In Numbers 10:35-36, Moses shouts in praise to the Lord, “Arise,
O Lord, let your enemies be scattered!” Moses is prophesying the resurrection of Jesus
Christ that His enemies may be scattered. And in Christ’s resurrection, his enemies, even the
last enemy, death, was defeated. Note also that the text mentions that the ark traveled three
days before Moses prophesies to the Lord to arise. Notice that the Ark of the Covenant, i.e.,
the Presence of the Lord, was seeking a place of rest for the people of God.
f. John Gill writes of Numbers 10:36, “Perhaps Moses, under a spirit of prophecy, might
have a further view, even to the conversion of the Jews in the latter day, when they shall
return and seek the true Messiah, and be turned to him, and when all Israel shall be saved.”
g. We have learned that the best commentary on Scripture is Scripture itself. It explains
itself. Two Psalms have the same line and the same word, qum (arise) as Numbers 10:35 and
Isaiah 60:1. Psalm 68:1 explains Moses’ words as a clear prophecy of Jesus Christ’s
ascension in Psalm 68:18: “When you ascended on high, you led captives in your train; you
received gifts from men, even from the rebellious – that you O Lord God, might dwell there.”
(see Paul’s understanding of this verse in Ephesians 4:7-10). And verse 19 prophesies Jesus

as Savior: “Praise be to the Lord, to God our Savior who daily bears our burdens. Our God is
a God who saves; from the Sovereign Lord comes escape from death.”
h. In Psalm 132:8 we find Moses’ declaration quoted: “Arise O Lord, let your enemies be
scattered,” where the arising is connected with the Davidic Covenant (2 Samuel 7:8-16). See
verse 11: “The LORD swore an oath to David, a sure oath that he will not revoke: ‘One of your
own descendants I will place on your throne . . . for ever and ever.” And verse 17 connects
David and the Messiah: “here I will make a horn grow for David and set up a lamp for my
anointed one.”
i. Before we get too far afield, but with this additional commentary on the word qum
(arise), we see that this word doesn’t just mean to wake up from sleep, but to wake up from
death – to be resurrected.
j. ILLUSTRATION: Edward J. Young agrees: “This glory . . . was manifested in particular
in the history of redemption, as in the Shekinah and the pillar of cloud and fire. It
accompanies salvation, for salvation is a manifestation of the Lord’s glory.”[1] Young sees
something important here. Salvation as the glory of the Lord and a result of arising (qumi),
i.e., resurrection. Because of the resurrection, salvation has come, and we are called to
radiate it to those around us.
k. Arise – This arising is in resurrection, and it results in a radiance, a shining forth, for our
Light has come. Our Messiah has come. Our Redeemer has come to Zion, to those who
repent of their sins (59:20), and he has made a covenant (not with us, but on behalf of us)
(59:21). The result is the new life of resurrection, that brings hope (60:1-9), honor (60:10-
14), and transformation (60:15-22). It causes us to radiate with evangelism. It penetrates the
darkness of sin (60:2). It shines forth the glory of this Messiah (60:3-4), breaking the power
of depression and failure (60:5), reassigning the desolate inheritances (49:8-9).
l. 60:4 – Look! The text says, “lift up your eyes and look.” If we simply look around us and
see the present sin and distress around us, we may well be discouraged. But if we look up, or
if we look ahead, the situation is very different. Everything around us is transformed by the
certainty that God is near and that his perspective is superior to our own.
m. APPLICATION: Paul understood this whole concept. Galatians 2:20. What about you?
Are you living the Christ-life? Are you living for yourself? Do you make decisions based on
what will make you happy or more money rather than on what your Lord approves of? In
your business, in your family, whose standards do you use when making a decision? Yours?
The worlds? Or the Lords? Are you living a life of submission to the Lord of your life? If not,
why not?
11. KELLY, “As we have had the failure and guilt of Israel in idolatry and the rejection of the
Messiah traced down to their reception of "the king" as well as of idols in the last days, so
now we have not a pledge or promise of covenanted blessing under the Redeemer King, but
the scene of joy and blessing and honour for Zion, when the hour arrives for His glory to be
revealed here below. There is no ground for doubting that, as before we had the dark picture
of God's earthly people, so here we are permitted to behold the sure anticipation of the
brightness in store for them. The church is not here in question.
"Arise, shine; for thy light is come, and the glory of Jehovah is risen upon thee. 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. And nations shall walk in thy light, and kings in
the brightness of thy rising. Lift up thine eyes round about, and see: all they gather
themselves together, they come to thee: thy sons come from far, and thy daughters are
nursed upon the side. Then thou shalt see and be brightened, and thy heart shall throb and
be enlarged; for the abundance of the sea shall be turned unto thee, the wealth of the nations
shall come unto thee. A multitude of camels shall cover thee, 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 Jehovah. All the flocks of Kedar shall be gathered unto thee, the
rams of Nebaioth shall serve thee; they shall come up with acceptance on mine altar, and I
will beautify the house of my magnificence" (vv. 1-7).
But there is another picture which sets out the change among men by divine goodness. The
ships of the Gentiles play their part now in serving Israel's sons with honour. "Who [are]
these [that] fly as a cloud, and as doves to their dovecotes? Surely the isles shall wait for me,
and the ships of Tarshish first, to bring thy sons from afar, their silver and their gold with
them, unto the name of Jehovah thy God, and to the Holy One of Israel, for he hath glorified
thee. 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. Therefore thy
gates shall be open continually (they shall not be shut day nor night); that [men] may bring
unto thee the wealth of the nations, and [that] their kings [may be] brought. For the nation
and kingdom that will not serve thee shall perish; yea, [those] nations shall be utterly
wasted. The glory of Lebanon shall come unto thee, the cypress, the pine (or, plane), and the
box-tree together, to beautify the place of my sanctuary; and I will make the place of my feet
glorious. The sons also of them that afflicted thee shall come bending unto thee; and all they
that despised thee shall bow themselves down at the soles of thy feet; and they shall call
thee, The city of Jehovah, The Zion of the Holy One of Israel" (vv. 8-14).
12. GREAT TEXTS OF THE BIBLE, “The prophet is primarily addressing his speech to an
awakening nation. Here is a people opening its eyes upon recovered sovereignty, stretching out its hands
to a restored ministry, feeling out for enlarged dominion. And here is a statesman-prophet instructing the
newly opened eyes, feeding and training the sight with large and healthy ideals. To direct a nation’s views
is to shape its policies, and to determine the trend and colour of its life.
But the glory of the ideal is still further enriched and intensified. Old Testament words must to us now
receive New Testament contents. Old Testament visions must acquire New Testament significance. We
cannot take Isaiah’s ideal and employ it with Isaiah’s limitation; we must carry over his vocabulary into the
fuller day and let it receive enlargement in the life and mind of Christ.
Those who have ever been privileged to see from the shoulder or the summit of a mountain in
Switzerland the sun rise will never forget that wonderful sight. They will remember how, in the chill of the
hour before dawn, great clouds had brooded down in the valley, rolling mists had lain beneath their feet,
and thick darkness had dwelt over the whole earth. Suddenly, as they stood there, there has been a faint
flush of pink on one snowy summit, then another, then another. The pink has changed to a bright gold,
then to a deeper gold, and then, suddenly, like a giant set free, up with great leaps and bounds and a
most astonishing speed has come the sun and flooded the world with light; and as it has come up it has
seemed to cry to the sleeping earth, “Arise, shine; for thy light is come, and the glory of the Lord is risen
upon thee.”
1 [Note: Bishop A. F. W. Ingram.]

Isaiah 60 commentary

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Isaiah 60 commentary