King James Version
Isaiah 60
22 verses with commentary
The Glory of Zion
Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. shine: or, be enlightened; for thy light cometh
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This triumphant call to Jerusalem initiates Isaiah's glorious vision of restoration and future glory. 'Arise, shine' (qumi ori, קוּמִי אוֹרִי) uses two imperatives: arise from darkness/depression, and shine with reflected glory. The causative explanation follows: 'for thy light is come' (ki va orech, כִּי בָא אוֹרֵךְ)—light has arrived, enabling the shining. This is God's light, not self-generated illumination. 'The glory of the LORD is risen upon thee' (kavod Yehovah alayich zarah, כְבוֹד־יְהוָה עָלַיִךְ זָרָח) uses the verb zarach (rise, shine), describing sunrise. God's manifest presence, His weighty glory (kavod), dawns over His people like the sun rising after long night. This has multiple fulfillments: partially in Israel's return from exile, more fully in Christ's first coming ('the glory as of the only begotten of the Father,' John 1:14), completely in the new Jerusalem where God's glory provides light (Revelation 21:23). The church reflects this glory now, shining God's light in dark world (Matthew 5:14-16).
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.
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The contrast 'darkness shall cover the earth, and gross darkness the people' depicts comprehensive spiritual ignorance, yet 'the LORD shall arise upon thee, and his glory shall be seen upon thee' promises concentrated divine revelation to Israel. This establishes that God's light shines brightest against darkest background. The purpose: 'his glory shall be seen' - God's self-revelation attracts nations to His light-bearing people.
And the Gentiles shall come to thy light, and kings to the brightness of thy rising.
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Following the command for Zion to arise and shine (v.1-2), this verse describes the worldwide response: "And the Gentiles shall come to thy light, and kings to the brightness of thy rising." The Hebrew goyim (Gentiles/nations) indicates universal scope—not just Israel but all peoples. "Kings" represents the highest earthly authorities bowing to God's glory. This prophesies the ingathering of the nations, a consistent biblical theme from Abraham's blessing extending to all families of the earth (Genesis 12:3) through the Great Commission (Matthew 28:19) to the consummated kingdom (Revelation 21:24). The attraction is the "light" and "brightness"—God's glory manifested in His people. From a Reformed perspective, this describes the elect from all nations drawn irresistibly to Christ, the light of the world (John 8:12). The church becomes a light-bearing community (Matthew 5:14-16), reflecting Christ's glory and drawing the nations to saving faith. This is not universalism but the comprehensive scope of redemption—elect from every tribe and tongue (Revelation 5:9, 7:9).
Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side.
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The prophet commands: "Lift up thine eyes round about, and see: all they gather themselves together, they come to thee." This echoes Genesis 13:14-15 where God commanded Abraham to survey his inheritance. The panoramic vision encompasses gathering multitudes—God's people returning and nations streaming to Zion. "Thy sons shall come from far, and thy daughters shall be nursed at thy side" pictures the restoration of scattered Israel and the incorporation of Gentiles into the covenant community. "Nursed at thy side" (al-tsad teamannah) suggests tender care and intimacy—these are not second-class citizens but beloved children. From a Reformed perspective, this describes the ingathering of the elect—both Jews and Gentiles becoming one in Christ (Ephesians 2:11-22). The "sons" and "daughters" are all who come to faith, adopted into God's family (Romans 8:15-17, Galatians 3:26-29). The church militant experiences partial fulfillment as converts join from all nations; the church triumphant will see complete fulfillment when the full number of the elect is gathered (Romans 11:25-26).
Then thou shalt see , and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. abundance: or, noise of the sea shall be turned toward thee forces: or, wealth
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The response to this vision is profoundly emotional: "Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged." Four verbs describe Zion's reaction. "Flow together" (nahar) literally means to shine or beam—radiant joy. "Fear" (pachad) indicates reverential awe at God's work. "Be enlarged" (rachab) means expanding to capacity—overwhelming joy. The reason follows: "because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee." The "abundance of the sea" likely refers to maritime trade wealth and island nations (coastlands). "Forces" (chayil) means wealth, resources, and might—not merely people but their treasures and capabilities dedicated to God's purposes. This prophesies the Gentiles bringing their wealth and glory into the kingdom (Revelation 21:24-26). From a Reformed perspective, this illustrates the cultural mandate redeemed—human creativity, productivity, and achievement consecrated to God's glory. Christ claims not just souls but the totality of creation, transforming culture and commerce for kingdom purposes.
The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD.
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The prophecy becomes specific: "The multitude of camels shall cover thee, the dromedaries of Midian and Ephah." These Arabian tribes would bring trade goods on camel caravans—a vivid picture of wealth flowing to Zion. "All they from Sheba shall come: they shall bring gold and incense." Sheba (southwestern Arabia, modern Yemen) was famous for wealth and spices. Gold and incense are royal and priestly gifts—what the magi brought to Christ (Matthew 2:11), connecting this prophecy to Messiah's worship. "And they shall shew forth the praises of the LORD." The climax isn't material wealth but worship—Gentiles proclaiming Yahweh's greatness. The Hebrew yebasser (show forth/proclaim) means announcing good news. From a Reformed perspective, this prophesies the missionary expansion of the church. The elect from all nations, including former enemies, will bring their best offerings and join in worshiping the true God. The material gifts symbolize the dedication of whole lives and cultures to Christ's glory. This fulfills the Abrahamic promise that all nations would be blessed (Genesis 12:3, 22:18, Galatians 3:8).
All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.
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The vision continues: "All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee." Kedar and Nebaioth were Ishmaelite tribes (Genesis 25:13), traditionally enemies of Israel. "Flocks" and "rams" indicate both wealth (livestock) and sacrifices. "Minister unto thee" means serving Zion's worship. "They shall come up with acceptance on mine altar, and I will glorify the house of my glory." The altar acceptance indicates these Gentile offerings are welcomed in authentic worship. God promises to glorify His temple through such worship. From a Reformed perspective, this prophesies the inclusion of Gentiles in acceptable worship through Christ's mediation. The ceremonial law's barrier is removed (Ephesians 2:14-15), allowing Gentiles to approach God through the perfect sacrifice of Christ. The "house of my glory" ultimately refers to the church, God's spiritual temple (1 Corinthians 3:16, Ephesians 2:21-22, 1 Peter 2:5). God glorifies His house not through architectural splendor but through diverse worshipers from all nations united in Spirit-empowered praise.
Who are these that fly as a cloud, and as the doves to their windows?
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The prophet asks: "Who are these that fly as a cloud, and as the doves to their windows?" The imagery is beautiful—multitudes arriving like clouds or doves returning to dovecotes. Clouds suggest vast numbers moving together; doves suggest homing instinct and peace. This pictures the returning dispersed and the incoming Gentiles—drawn irresistibly to Zion like doves to their roost. The question format emphasizes the wonder of this sight—so many coming, so quickly, so eagerly. From a Reformed perspective, this illustrates effectual calling and irresistible grace. The elect don't merely consider coming; they are drawn powerfully by the Holy Spirit (John 6:37, 44, 65). Like doves returning home, believers find their true home in God's presence. The cloud imagery also suggests the Shekinah glory cloud that led Israel (Exodus 13:21-22) and filled the temple (1 Kings 8:10-11)—God's glorious presence attracting His people. The certainty and speed of the gathering demonstrates God's sovereign power to accomplish His purposes.
Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.
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God explains: "Surely the isles shall wait for me, and the ships of Tarshish first." The "isles" (iyyim) refers to distant coastlands—the furthest reaches of the known world. "Wait" (qawah) means eager expectation, the same word used for waiting on the Lord in prayer (Psalm 27:14, Isaiah 40:31). Even distant Gentiles will eagerly anticipate God's salvation. "Ships of Tarshish" were large merchant vessels capable of long voyages (1 Kings 10:22). Their purpose: "to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee." The ships bring both people (scattered Jews, converted Gentiles) and wealth, all dedicated "unto the name of the LORD." Everything serves His glory, for "he hath glorified thee"—God has honored Zion. From a Reformed perspective, this illustrates God's sovereignty in redemption. He glorifies His church, which in turn glorifies Him. The ingathering occurs "unto the name of the LORD"—for His fame and worship. Missions serves doxology; evangelism magnifies God's glory.
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.
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The prophecy shifts to Zion's reconstruction: "And the sons of strangers shall build up thy walls, and their kings shall minister unto thee." Former enemies become builders and servants—complete reversal. This was partially fulfilled when Persian kings funded temple rebuilding (Ezra 6:8-12), but ultimate fulfillment is spiritual. Gentiles become living stones building God's spiritual temple (1 Peter 2:5, Ephesians 2:19-22). The reason for this reversal is stated: "for in my wrath I smote thee, but in my favour have I had mercy on thee." God's wrath brought exile and destruction; His favor brings restoration. The Hebrew qetseph (wrath) and ratson (favour) stand in stark contrast. The final phrase richamtik (had mercy) comes from racham, meaning compassionate love. From a Reformed perspective, this illustrates the distinction between God's justice and mercy. Justice demanded judgment for covenant violation; mercy restores beyond what is deserved. This points to Christ's work—He bore God's wrath so we might receive God's favor (2 Corinthians 5:21). The transition from wrath to mercy demonstrates God's sovereign prerogative and gracious character.
Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. forces: or, wealth
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The promise continues: "Therefore thy gates shall be open continually; they shall not be shut day nor night." Ancient cities closed gates at night for security, but Zion's gates remain perpetually open, signifying absolute security and continuous access. This pictures both defensive invulnerability (no enemies to fear) and missional openness (constant welcome to incoming worshipers). The purpose: "that men may bring unto thee the forces of the Gentiles, and that their kings may be brought." The Hebrew chayil (forces/wealth) emphasizes both people and resources streaming to Zion. Even kings come as willing subjects. This prophesies the church's perpetual openness to receive all who come to Christ (John 6:37) and the continuous flow of converts and resources for kingdom work. Revelation 21:25 explicitly quotes this: "the gates of it shall not be shut at all by day: for there shall be no night there." From a Reformed perspective, this illustrates the church's missionary calling—always open, always welcoming, always receiving those whom God brings. It also pictures final security in the consummated kingdom where threats are eternally eliminated.
For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.
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A sobering warning interrupts the glorious promises: "For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted." The Hebrew abad (perish) and charab (wasted/destroyed) emphasize complete destruction. This establishes the exclusivity of salvation—submission to God's kingdom is not optional but mandatory. Those who refuse to serve Zion (God's people/kingdom) face certain judgment. From a Reformed perspective, this doesn't teach salvation through submission to the institutional church, but acknowledges that Christ is the only way of salvation (John 14:6, Acts 4:12). To reject Christ and His people is to reject the only means of redemption, resulting in destruction. This parallels Psalm 2:10-12 where kings are commanded to serve the Lord's Anointed or perish. It anticipates Christ's return when those who refuse His lordship will face judgment (Matthew 25:31-46, 2 Thessalonians 1:6-10, Revelation 19:11-21). God's mercy to some necessitates justice toward those who persist in rebellion.
The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.
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The prophecy returns to glory: "The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary." Lebanon's glory was its magnificent cedars and timber (1 Kings 5:6-10), used in Solomon's temple. The three trees mentioned—berosh (fir/cypress), tidhar (pine/plane), te'ashur (box)—represent Lebanon's finest wood. These will "beautify the place of my sanctuary," meaning God's dwelling place. The verse concludes: "and I will make the place of my feet glorious." God's "footstool" refers to His throne, His dwelling, His presence (Psalm 99:5, 132:7, Lamentations 2:1). From a Reformed perspective, the physical temple typified Christ's body (John 2:19-21) and the church as God's spiritual temple (1 Corinthians 3:16, Ephesians 2:21-22). The glory isn't primarily architectural but spiritual—God's presence among His people. The New Jerusalem needs no temple because God's presence fills everything (Revelation 21:22). The choicest materials represent the best of creation consecrated to God's glory and believers being living stones in His spiritual temple (1 Peter 2:5).
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 the LORD, The Zion of the Holy One of Israel.
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The stunning reversal continues: "The sons also of them that afflicted thee shall come bending unto thee." Former oppressors' descendants will bow in submission. "And all they that despised thee shall bow themselves down at the soles of thy feet." The most humiliating posture—bowing at feet—is adopted by former despisers. This echoes Revelation 3:9 where Christ promises that false worshipers will acknowledge the true church. The result: "and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel." Former enemies recognize Zion's identity as God's city, the dwelling place of the Holy One. From a Reformed perspective, this prophesies the vindication of God's people. Though presently persecuted and despised, believers will ultimately be honored (1 Corinthians 6:2-3, Revelation 3:9). This doesn't promote vengeance but demonstrates God's justice—truth will be vindicated, and those who opposed God's people will acknowledge their error. It also illustrates conversion—many former enemies become worshipers (Paul being the prime example, Acts 9).
Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations.
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God contrasts past and future: "Whereas thou hast been forsaken and hated, so that no man went through thee." This describes exile's desolation—abandoned, despised, avoided. Jerusalem was a wasteland, bypassed by travelers. The Hebrew azubah (forsaken) and senuah (hated) emphasize complete rejection. Then comes the glorious reversal: "I will make thee an eternal excellency, a joy of many generations." Gaon olam (eternal excellency) means everlasting pride/glory—permanent honor replacing temporary shame. "A joy of many generations" (mesos dor vador) emphasizes perpetual gladness across time. From a Reformed perspective, this illustrates the believer's transformation. Once forsaken in sin, hated by God's justice, avoided by holiness—now, through Christ, made eternally excellent, a source of joy to God (Zephaniah 3:17) and across generations. The church, once not a people, becomes God's people (1 Peter 2:9-10). Individual believers, once dead in sin, become new creations (2 Corinthians 5:17). This transformation is eternal, not temporary—secured by Christ's finished work.
Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.
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The nursing imagery appears again: "Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings." This reverses typical imperial relationships where subjected peoples provide tribute to conquering nations. Now Gentiles and kings provide nourishment and sustenance to Zion. The nursing metaphor suggests intimate care, life-giving support, and tender provision. The purpose clause is critical: "and thou shalt know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob." Three titles emphasize God's saving work: moshia (Saviour), goal (Redeemer), and the mighty One of Jacob. The result of experiencing salvation is knowing God truly. From a Reformed perspective, this illustrates that salvation brings experiential knowledge of God, not merely intellectual assent. We know God as Saviour by experiencing salvation, as Redeemer by experiencing redemption, as mighty by experiencing His power. The reference to "Jacob" connects present salvation to ancient covenant promises—the same God who chose Jacob continues His faithful work.
For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.
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God promises comprehensive upgrade: "For brass I will bring gold, and for iron I will bring silver, and for brass bronze, and for stones iron." Each element is replaced with something superior. This escalation emphasizes dramatic improvement—what was adequate (brass, iron) becomes excellent (gold, silver). The pattern continues: "I will also make thy officers peace, and thine exactors righteousness." Leaders (peqidut—officers/overseers) will embody shalom (peace/wholeness). Tax collectors (noges—exactors/oppressors) will exemplify tsedaqah (righteousness/justice). This transformation of corrupt systems into just ones reflects kingdom reality. From a Reformed perspective, this illustrates sanctification—God replacing our base materials with precious ones, transforming our character progressively. It also pictures the consummated kingdom where all leadership perfectly reflects God's character (Revelation 21:18-21 describes the New Jerusalem's precious materials). The emphasis on peace and righteousness echoes messianic prophecies (Isaiah 9:6-7, 11:1-5)—Christ the Prince of Peace who rules in righteousness, transforming His people to reflect His character.
Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.
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The climactic promise: "Violence shall no more be heard in thy land, wasting nor destruction within thy borders." The Hebrew chamas (violence), shod (wasting/devastation), and sheber (destruction) emphasize complete security. All forms of harm cease. Instead: "but thou shalt call thy walls Salvation, and thy gates Praise." The walls are named Yeshuah (Salvation)—the same root as Jesus' name. Gates are called Tehillah (Praise). This means salvation provides protection and praise grants access—security and worship define the city. From a Reformed perspective, this describes both present spiritual reality and future consummated kingdom. Presently, believers find security in salvation through Christ (Romans 8:31-39)—no enemy can ultimately harm those protected by God's saving grace. Our access to God is through praise and worship made possible by Christ's mediation (Hebrews 10:19-22). Ultimately, the New Jerusalem perfectly fulfills this—no more death, sorrow, crying, or pain (Revelation 21:4), only eternal worship (Revelation 22:3-5). The walls are unnecessary because God's salvation is complete; the gates are perpetually open for worship.
The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory.
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An astonishing promise: "The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee." Natural luminaries become obsolete. Why? "But the LORD shall be unto thee an everlasting light, and thy God thy glory." God Himself becomes the light source—or olam (everlasting light). This transcends physical illumination to describe God's glorious presence as all-sufficient. Revelation 21:23 and 22:5 explicitly quote this verse, applying it to the New Jerusalem: "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." From a Reformed perspective, this ultimate state represents the beatific vision—seeing God face to face (1 Corinthians 13:12, 1 John 3:2, Revelation 22:4). All created glories pale before the Creator's glory. The sun and moon, magnificent as they are, are unnecessary when God's presence illuminates all. This is the chief end of man—to glorify God and enjoy Him forever—fully realized in eternal, unmediated fellowship with the divine glory.
Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended.
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The permanence is emphasized: "Thy sun shall no more go down; neither shall thy moon withdraw itself." Natural luminaries set and wane, but God's light is perpetual. "For the LORD shall be thine everlasting light, and the days of thy mourning shall be ended." Or olam (everlasting light) repeats from verse 19, while shalaum yeme eblech (completed the days of your mourning) promises permanent end to sorrow. This echoes Revelation 21:4: "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain." From a Reformed perspective, this describes the eternal state where glorified believers experience perfect, uninterrupted joy in God's presence. No more cycles of light and darkness, joy and sorrow—only perpetual light and gladness. This doesn't mean emotional monotony but the consummation of all that brings true joy. The perpetual light symbolizes comprehensive knowledge (no more darkness of ignorance or confusion), holiness (no more darkness of sin), and joy (no more darkness of sorrow).
Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.
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The chapter's climax describes the citizens: "Thy people also shall be all righteous." The comprehensiveness is striking—kulam (all)—not partially but entirely righteous. "They shall inherit the land for ever." This echoes the Abrahamic covenant (Genesis 13:15, 17:8) but extends to eternal inheritance (Matthew 5:5, Romans 4:13). The means of production follows: "the branch of my planting, the work of my hands, that I may be glorified." Three metaphors: (1) "branch" (netser)—organic growth from divine planting; (2) "planting"—God cultivated them; (3) "work of my hands"—divine craftsmanship. The purpose: "that I may be glorified." From a Reformed perspective, this teaches sovereign grace and divine glory. The people's righteousness isn't self-achieved but results from God's planting and forming—He plants faith, cultivates holiness, perfects righteousness (Philippians 1:6). The comprehensive righteousness points to imputed righteousness in Christ (2 Corinthians 5:21) and completed sanctification in glorification (1 John 3:2, Jude 24). God's glory is the ultimate purpose—all redemptive work serves His praise (Ephesians 1:6, 12, 14).
A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time.
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The chapter concludes with promise of multiplication: "A little one shall become a thousand, and a small one a strong nation." The Hebrew tsair (little one) and qatan (small one) emphasize insignificant beginnings. Their transformation into "a thousand" (eleph) and "a strong nation" (goy atsim) demonstrates exponential growth and strength. Then the timing: "I the LORD will hasten it in his time." This seems paradoxical—hastening in His time—but it means God will accomplish it swiftly when the appointed time comes. The emphasis on "I the LORD" (ani Adonai) grounds certainty in divine character and sovereign power. From a Reformed perspective, this illustrates the mustard seed principle (Matthew 13:31-32)—the kingdom grows from insignificant beginnings to magnificent fulfillment. The church began with 120 disciples (Acts 1:15), grew to thousands (Acts 2:41, 4:4), and now spans the globe. This growth comes sovereignly at God's appointed times (Acts 1:7, Galatians 4:4, Ephesians 1:10). God hastens His purposes, and none can delay them (Isaiah 14:27, 46:10-11).