Isaia 60:19 Commento

This whole chapter is all to the same purport, all in the same strain; it is a part of God's covenant with his church, which is spoken of in the last verse of the foregoing chapter, and the blessings here promised are the fruits of the word and Spirit there promised. The long continuance of the church, even unto the utmost ages of time, was there promised, and here the large extent of the church, even unto the utmost regions of the earth; and both these tend to the honour of the Redeemer. It is here promised, I. That the church shall be enlightened and shone upon (Isa 60:1, Isa 60:2). II. That it shall be enlarged and great additions made to it, to join in the service of God (Isa 60:3-8). III. That the new converts shall be greatly serviceable to the church and to the interests of it (Isa 60:9-13). IV. That the church shall be in great honour and reputation among men (Isa 60:14-16). V. That it shall enjoy a profound peace and tranquility (Isa 60:17, Isa 60:18). VI. That, the members of it being all righteous, the glory and joy of it shall be everlasting (Isa 60:19-22). Now this has some reference to the peaceable and prosperous condition which the Jews were sometimes in after their return out of captivity into their own land; but it certainly looks further, and was to have its full accomplishment in the kingdom of the Messiah, the enlargement of that kingdom by the bringing in of the Gentiles into it, and the spiritual blessings in heavenly things by Christ Jesus with which it should be enriched, and all these earnests of eternal joy and glory.

INTRODUCTION TO ISAIAH 60. As, in the two preceding chapters, the hypocrisy and formality, the profaneness and immorality, that should abound in the latter day, and even among professors of religion, are prophesied of; so, in this, a very ample account is given of latter daylight and glory; of both the spiritual and personal reign of Christ, with the latter of which it concludes. The light and glory of the church, in the spiritual reign, are described, Isa 60:1 the numerous conversions of persons to it from all quarters, east and west particularly, are prophesied of, Isa 60:4, the great usefulness those should be of unto it, in enriching it, and building it up, and in glorifying it, is declared, Isa 60:9, as also the subjection of enemies to it; the favours it should receive from kings, and the fame and renown of it through all nations and ages, Isa 60:14, its riches, prosperity, peace, and safety, Isa 60:17 and the chapter is concluded with an account of the more perfect state of the church in the personal reign of Christ, when there will be a perfection of light and righteousness; and the number of God's elect will be complete, and they will be all together, Isa 60:19.

The sun shall be no more thy light by day,.... Here begins the account of the sinless, pure, and perfect state of the church in the personal reign of Christ, even the New Jerusalem church state, as appears from the use of these very words, in the description of that state, Rev 21:23 where it is read, "and the city had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof"; and in like manner the Targum renders these words, "and ye shall have no need any more of the light of the sun by day, nor even of the light of the moon by night;'' and so both Aben Ezra and Jarchi interpret it, "ye shall have no need of the light of the sun;'' and the former adds, because of the light of the Shechinah; and which seems to be the meaning of the next clause: neither for brightness shall the moon give light unto thee; that is, because of the exceeding brightness, splendour, and lustre of the divine majesty of Christ, who will appear personally among his people, neither sun nor moon will be able to give any light: as the light of a candle is made useless and unnecessary by the light of the sun, so the light of the sun and moon will be made useless and unnecessary by the vastly superior light and glory of Christ; see Isa 24:23, though the sun and moon may be understood here mystically, not of civil magistrates, who are sometimes signified by these luminaries; and who also will be no more used when this dispensation or personal reign of Christ shall take place; see Isa 13:10, but rather of the Gospel and Gospel ordinances, which the church will no more stand in need of to enlighten, teach, and instruct them, refresh and comfort them, having the immediate presence of Christ with them, as follows: but the Lord shall be unto thee an everlasting light; that is, the Lord Jesus Christ, the Lamb of God, as it is interpreted in the above cited place in the Revelation; who, as he is the author of the light of nature, and of the light of grace, so of the light of glory in this state, and to all eternity; then will the saints in this light behold the face of God, which is not to be seen now; they shall see Christ in all his glory, in the glory of his Father, and of his holy angels; all the glorious forms, the angels of heaven, and all the saints, those spirits of just then made perfect, that shall come with Christ, and be clothed with glorious bodies; even the New Jerusalem descending from heaven, having the glory of God upon her; likewise all the doctrines of grace, now not so clearly understood; and all the mysteries of Providence, which will be laid open, and made manifest; and this clear light will continue for ever; there will be no more night, but one everlasting day: and thy God thy glory; it is the saints' glory that God is their God; and it will be their glory in this state to have the God-man Jesus Christ personally with them; the tabernacle of God will be among them; God himself shall be with them, and be their God; and his glory shall lighten them, Rev 21:3.

We must keep in mind, however, that the Word promises to the righteous through the mouth of Isaiah that days will come when not the sun but the Lord will be to them an everlasting light, and God will be their glory. And it is from misunderstanding, I think, some pestilent heresy that gave an interpretation to the words “let there be light,” as if they were the expression of a wish merely on the part of the Creator, that Celsus made the remark, “The Creator did not borrow light from above, like those persons who kindle lamps at those of their neighbors.”

(Verse 19, 20.) The sun will no longer be your light by day, nor will the splendor of the moon shine on you; for the LORD will be your everlasting light, and your God will be your glory. Your sun will never set again, and your moon will not decrease; for the LORD will be your everlasting light, and the days of your mourning will be fulfilled. LXX: And there will be no more sun for you to shine by day, nor will the moon's light shine on you at night; but the LORD will be your everlasting light, and your God will be your glory. For the sun will not strike you by day, nor the moon by night. And the Lord will be an everlasting light, and your days of mourning will be ended. From this chapter, we are compelled to refer all that has been said and will be said, to the final time: when the sun and moon cease their function as they pass through heaven and earth. And the Lord Himself will be a perpetual light, so that what the carnal-minded assert to be fulfilled in a thousand years, we may believe will be fulfilled spiritually, in the quality of the promises, not differing in time. To these things it must be briefly answered that if the sun sets at noon for false prophets and sinners, and conversely, the sun of justice rises for those who fear the Lord: why then does the one who says, 'I am the light of the world' (John 8:12), who shines in the darkness, and the darkness has not comprehended him (John 1)? For indeed, the sun does not scorch us during the day, nor does the moon during the night (Psalm 121:6). Because we have the Lord as our perpetual light, and the days of our mourning will be fulfilled, not in the lamentation of the destruction of Jerusalem, but in the rejoicing of the instruction of the Church. Blessed are those who mourn, for they will be comforted. Blessed are those who weep, for they will laugh. Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matthew 5). After being satisfied with the flesh of the Lord, they will proclaim the word of the Lord and declare their works to the king (Psalm 44).

This is exactly what the future life possesses. It will need neither moon nor sun, since it has the ineffable light of God. But those who believe can take advantage of it in a provisional form. Nevertheless, in a figurative sense, believers enjoy this light even now. When they are illuminated by this light, they take the road that is free from error.… And this is what is announced about the life to come. It will have immutability of thought. It will be arrayed in righteousness forever. It will have freedom from sin. It will not have an excess of either youth or age. Instead, it will have a life without end. And in that life those who are worthy will inherit the land of the living.

According to the word of blessing to the one receiving illumination, “The Lord will be your everlasting light.” … When this economy was reconstituted, God opened his eyes on the house of Judah, that is, the living church of God, with the Savior sent from the house of Judah to rule over it.

This also pertains mystically to the state of future beatitude, when, although the sun may be much brighter than it is now and the moon also, nevertheless, not for the saints, for they have no need of their brightness: and the city has no need of the sun, nor of the moon, to shine in it. For the glory of God has enlightened it: and the lamb is the lamp thereof (Rev 21:23).

The glorious prospect displayed in this chapter seems to have elevated the prophet even above his usual majesty. The subject is the very flourishing condition of the Church of Jesus Christ at that period of the Gospel dispensation when both Jews and Gentiles shall become one fold under one Shepherd. The imagery employed is of the most consolatory and magnificent description. This blessed state of the world shall follow a time of gross darkness, Isa 60:1, Isa 60:2. The universal diffusion of vital godliness beautifully set forth by a great variety of images, Isa 60:3-14. The everlasting duration and spotless purity of this kingdom of Christ, Isa 60:15-21. A time appointed in the counsels of Jehovah for the commencement of this happy period; and when this time arrives, the particulars of the prophecy shall have a speedy accomplishment, Isa 60:22. The subject of this chapter is the great increase and flourishing state of the Church of God by the conversion and accession of the heathen nations to it, 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. This subject is displayed in the most splendid colors under a great variety of images highly poetical, designed to give a general idea of the glories of that perfect state of the Church of God which we are taught to expect in the latter times; when the fullness of the Gentiles shall come in, and the Jews shall be converted and gathered from their dispersions, and the kingdoms of this world shall become the kingdoms of our Lord and of his Christ. Of the use in prophecy of general or common poetical images, in setting forth the greatness and importance of a future event universally, without descending to particulars, or too minutely explaining circumstances, I have already pretty largely treated in the twentieth prelection on the Hebrew poetry; and have more than once observed in these notes that such images are not always to he applied particularly to persons and things, and were never intended to be minutely explained. I shall add here the opinion of a very learned and judicious person upon this subject: "It is, I think, a mark of right understanding in the language of prophecy, and in the design of prophecy too, to keep to what appears the design and meaning of the prophecy in general, and what the whole of it laid together points out to us, and not to suffer a warm imagination to mislead us from the real intention of the spirit of prophecy, by following uncertain applications of the parts of it." Lowman on the Revelation, note on Rev 19:21 (note). - L. To this testimony I must add my own. This is one of the most glorious chapters in the whole of the Old Testament. The splendor, glory, and excellence of the Church of Christ are here pointed out in language which the Spirit of God alone is capable of using. But when shall this state of blessedness take place? Lord, thou only knowest.

Neither for brightness shall the moon give light unto thee "Nor by night shall the brightness of the moon enlighten thee" - This line, as it stands in the present text, seems to be defective. The Septuagint and Chaldee both express the night, which is almost necessary to answer to day in the preceding line, as well as to perfect the sense here. I therefore think that we ought, upon the authority of the Septuagint and Chaldee, to read either ולילה velailah, and by night, instead of ולנגה ulenogah, and for brightness; or ולנגה בלילה ulenogah ballailah, adding the word בלילה ballailah, by night. - L.

ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22) Arise--from the dust in which thou hast been sitting as a mourning female captive (Isa 3:26; Isa 52:1-2). shine--or, "be enlightened; for thy light cometh"; impart to others the spiritual light now given thee (Isa 60:3). The Margin and GESENIUS translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened" (Isa 58:8, 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 3:16-17). is risen--as the sun (Mal 4:2; Luk 1:78, Margin).

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

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" (qūmı̄). 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 qūmı̄, "arise," is supplemented by a second word: 'ōrı̄. What creative force there is in these two trochees, qūmı̄ 'ōrı̄, which hold on, as it were, till what they express is accomplished; and what force of consolation in the two iambi, ki-bhâ 'ōrēkh, which affix, as it were, to the acts of Zion the seal of the divine act, and add to the ἄρσις (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. Zârach 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).

The fifth turn celebrates the glorifying of Jerusalem, through the shining of Jehovah as its everlasting light and through the form of its ever-growing membership, which is so well-pleasing to God. The prophecy returns to the thought with which it set out, and by which the whole is regulated, viz., that Jerusalem will be light. This leading thought is now unfolded in the most majestic manner, and opened up in all its eschatological depth. "The sun will be no more thy light by day, neither for brightness will the moon shine upon thee: Jehovah will be to thee an everlasting light, and thy God thy glory. Thy sun will no more go down, and thy moon will not be withdrawn; for Jehovah will be to thee an everlasting light, and the days of thy mourning will be fulfilled." Although, in the prophet's view, the Jerusalem of the period of glory in this world and the Jerusalem of the eternal glory beyond flow into one another; the meaning of this prophecy is not that the sun and moon will no longer exist. Even of the Jerusalem which is not to be built by Israel with the help of converted heathen, but which comes down from heaven to earth, the seer in Rev 21:23 merely says, that the city needs neither the shining of the sun nor of the moon (as the Targum renders the passage before us, "thou wilt not need the shining of the sun by day"), for the glory of God lightens it, and the Lamb is the light thereof, i.e., God Himself is instead of a sun to her, and the Lamb instead of a moon. Consequently we do not agree with Stier, who infers from this passage that "there is a final new creation approaching, when there will be no more turning round into the shadow (Jam 1:17), when the whole planetary system, including the earth, will be changed, and when the earth itself will become a sun, yea, will become even more than that, in the direct and primary light which streams down upon it from God Himself." We rather agree with Hofmann, that "there will still be both sun and moon, but the Holy Place will be illuminated without interruption by the manifestation of the presence of God, which outshines all besides." The prophet has here found the most complete expression, for that which has already been hinted at in such prophecies in Isa 4:5; Isa 30:26; Isa 24:23. As the city receives its light neither from the sun nor from the moon, this implies, what Rev 21:25 distinctly affirms, that there will be no more night there. The prophet intentionally avoids a לילה לאור parallel to יומם לאור. We must not render the second clause in Isa 60:19, "and it will not become light to thee with the shining of the moon," for האיר never means to get light; nor "and as for the shining of the moon, it does not give the light," as Hitzig and Knobel propose, for וּלנגהּ is used alone, and not היּרח וּלנגהּ as the antithesis to יומם לאור, in the sense of "to light up the night" (compare נגהּ as applied to the shining of the moon in Isa 13:10, and נגהּ to the glittering of the stars in Joe 2:10), and even the use of הלילה is avoided. The true rendering is either, "and for lighting, the moon will not shine upon thee" (Stier, Hahn, etc.); or, what is more in accordance with the accentuation, which would have given ולנגה tifchah and not tsakeph gadol, if it had been intended to indicate the object, "and as for the lighting" (ל as in Isa 32:1). The glory of Jehovah, which soars above Jerusalem, and has come down into her, is henceforth her sun and her moon - a sun that never sets, a moon יאסף לא which is not taken in towards morning, like a lamp that has been hung out at night (compare נאסף, Isa 16:10, withdrawn, disappeared). The triumph of light over darkness, which is the object of the world's history, is concentrated in the new Jerusalem. How this is to be understood, is explained in the closing clause of Isa 60:20. The sum of the days of mourning allotted to the church is complete. The darkness of the corruption of sin and state of punishment is overcome, and the church is nothing but holy blessed joy without change or disturbance; for it walks no longer in sidereal light, but in the eternally unchangeable light of Jehovah, which with its peaceful gentleness and perfect purity illumines within as well as without. The seer of the Apocalypse also mentions the Lamb. The Lamb is also known to our prophet; for the "Servant of Jehovah" is the Lamb. But the light of transfiguration, in which he sees this exalted Lamb, is not great enough to admit of its being combined with the light of the Divine Nature itself.