Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee.

“Hail and shine, thou Jerusalem, for thy light is come, the Light eternal, the Light forever enduring, the Light supreme, the Light immaterial, the Light of same substance with God and the Father, the Light that is in the Spirit, and that is the Father; the Light that illumines the ages; the Light that gives light to mundane and supramundane things, Christ our very God.”

“Shine, shine, O new Jerusalem, for the glory of the Lord has shone on you. Rejoice and be glad, O Zion! And you, O immaculate, O Mother of God, exult with Job in the resurrection of your Son. Christ is risen, and he has crushed death and raised the dead: rejoice, therefore, O nations of the earth! Shine, shine, O new Jerusalem, for the glory of the Lord has risen over you. Cry out now and rejoice, O Zion; and you, the pure one, the Mother of God, exult in the resurrection of the One to whom you gave birth. On this day, the whole creation rejoices and exults, for Christ is risen and hades despoiled.”

“אורי Shine. It is the imperative; comp. בואי come (2 Sam. 13:11); these two have Holem instead of Shurek on account of the א., קוּם, to rise. Generally the vowel is affected by the consonant which follows, but not by the preceding, as is the case in אוֹדִי, according to the opinion of I. E. בא אורך Thy light is come, if taken in a good sense; but I think that it means thy light has set, and it has become dark; that is, the evening is come, and the light which has shone for thee hitherto, is gone, but in its stead the glory of the Lord will henceforth shine over thee; comp. The sun shall be no more thy light by day, etc. (ver. 19). By the words Shine, etc., the restoration of the kingdom of Israel, or of the prophecy is meant.”

“Arise, be enlightened. Here he begins to set forth the promise of salvation: and first as to prosperity; second as to joy, chapter 61: The spirit of the Lord; third as to the honor of glory, chapter 62: For Sion's sake. Concerning the first, two things. First he sets forth consolation in general under the metaphor of light, setting forth the rising of that light: Arise — from your former misery; be enlightened — shine with the light of his consolation. The glory of the Lord — the benefits in which he appears glorious. Baruch 4: Walk by the way toward his splendor, facing his light. Or, Jerusalem is the Church; the light, the Son of God. Setting forth the judgment of discernment in perceiving the light: for behold darkness — the peoples of tribulation, of Babylon, and other enemies; but upon thee shall it rise, as a sun enlightening thee. Wisdom 17: Upon them alone was heavy night imposed, and an image of darkness. Or, darkness — of unbelief and of sins; peoples — the unbelievers. It shall rise — as the sun of justice: or, according to the letter, his glory — his miracles. He also sets forth the effect of the light: And the nations shall walk — to the knowledge and devotion of God, seeing the benefits given to thee by God — in the splendor of thy rising, as it were rising, glowing like a star. 2 Maccabees 3: When the holy city. Or, in the light — in the faith of Christ. Apocalypse 21: The nations shall walk. Second, he carries out the consolation part by part: and first he promises manifold prosperity; second, the observance of justice, And I will appoint. Concerning the first, two things. First he sets forth the state of prosperity; second, the manner of restitution, namely, by what means they will be restored in prosperity — Who are these. Concerning the first, three things. First he promises prosperity as to the gathering of the sons, who had first been scattered into diverse parts through captivity. Lift up round about (...) from the side — from the regions bordering the sides. Baruch 5: Arise, Jerusalem, and stand on high, and look about toward the east, and see thy sons gathered from the rising of the sun even to its setting. Or it is to be referred to the gathering of the diverse nations under the unity of the Church. Sons — the stronger in faith; daughters — the weaker; from the side — of Christ opened on the cross, whence the sacraments of salvation flowed forth. Or, they shall suck milk — of a more elementary teaching. Second, as to the service of the peoples: Then shalt thou see (...) when converted, serving thee in trade — the multitude of the sea, namely the merchants of the sea; the strength — kings and princes, ministering peace to thee, and gifts. Or, concerning the conversion of the nations to the Church. Job 22: Then shalt thou abound in delights over the Almighty. Third, as to the abundance of riches: and first as to trade, setting forth the beasts of burden: The flood — that is, abundance after the likeness of water — of camels, by which merchandise used to be carried; by which, mystically, are meant the rich who are converted to the faith, who bear the burden of riches and the hump of sin: above, chapter 30: bearing upon their shoulders; the dromedaries — an animal smaller than the camel, but swifter — by which are meant the nations swiftly converted to the faith: Midian and Ephah — regions beyond the sea abounding in such. He also sets forth precious merchandise: all from Saba — a city in the farthest parts of Ethiopia. Which also was fulfilled in the time of Christ: Matthew 2. Psalm 71: The kings of Tharsis and the islands shall offer gifts. Second, as to the clean animals, according as they served for use as food: All the flocks of Cedar — the son of Ishmael, from whom the land has its name, abounding in flocks; Nabajoth, another son — they shall minister, yielding to thy use, sold to the people that is in thee. And according as they served for the use of sacrifices: they shall be offered upon that which is acceptable, that is, that in which I am well-pleased. By the altar is signified faith; by the rams, the leaders of the flock — the apostles and the prelates of the Churches; by the flock, the simple faithful. Haggai 2: I will fill this house. Note on that word, Be enlightened, Jerusalem, that the Church is enlightened with light: first, of sacred doctrine. Proverbs 6: The commandment is a lamp, and the law a light. Second, of spiritual understanding. 2 Corinthians 4: God, who said that light should shine in darkness. Third, of grace. 1 John 1: But if we walk in the light, as he also is in the light, we have fellowship one with another. Fourth, of glory. Psalm 35: In thy light we shall see light. Fifth, of gladness. Tobit 5: What manner of joy is it to me, who sit in darkness, and do not see the light of heaven? Sixth, of the divine substance. 1 Timothy, the last chapter: Who alone has immortality, and inhabits light inaccessible. Who are these. Here he shows the manner of coming into the said prosperity: and first as to the restoration of the city; second as to the subjection of the foreign peoples, And they shall come to thee; third as to the multiplication of riches: For brass I will bring gold. Concerning the first, two things. First he (sets forth) the restoration of the city as to the uniting of its inhabitants, setting forth the manner of their coming under a note of wonder. As clouds — because swiftly, without hindrance; and as doves to their windows — that is, to their own openings — for the same reason. Or it is to be referred to the nations which were swiftly converted to the faith. Psalm 54: Who will give wings like a dove, and I will fly away, that I may rest. Setting forth also the help toward their coming, which they had from the nations: For me the islands — the diverse nations near the sea, and also the distant ones — shall wait, as subject to the judgment of my will, from the beginning — of the place in which the captives were held: because perhaps some returned by sea, or the Lord was able to bring them back in this way. Or, mystically, the islands — the diverse nations; the ships — the Churches; in the beginning — of the faith. Above, chapter 42: his law, the islands. Setting forth also the treasure of those who come, which they brought with them: silver. To the name — that is, for the glory and the service of the name. Psalm 104: He brought them out with silver and gold. Mystically, silver — the eloquence; gold — the wisdom of those converted to the faith. Second, he sets forth the restoration of the city as to the building of the walls, And they shall build: and first as to the buildings of the city; second as to the buildings of the temple, The glory of Lebanon. Concerning the first, two things. First he sets forth the rebuilding of the city: And they shall build — by giving help — kings — Cyrus and Darius — by providing the expenses, and the license to build. Mystically, the Gentiles build the Churches of God, and kings serve the Church. Above, chapter 49: Kings shall see. And he adds the reason from the divine mercy: In my indignation I struck — I took captive; I have had mercy — by setting free. Mystically, struck — through the blinding of the Jews, or through tribulations; had mercy — through the conversion of the nations, or through the Churches restored in peace. Above, chapter 54: In a moment of indignation I hid my face for a little while. Second, he shows the security of the rebuilt city, And they shall be opened — the fear of enemies ceasing, and because of the need of those coming to worship in Jerusalem; and this is that there may be brought. Mystically, the gates — the ministers who bring others into the faith and the Church, ready in prosperity and adversity to receive those converted to the faith. Apocalypse 21: Its gates shall not be shut. And he assigns the reason: For the nation. This does not seem to be fulfilled according to the letter, unless it be understood that those were Jews who acknowledged its dominion, and were therefore venerated by the people of God; but the mystical sense is plain. Jeremiah 27: The nation and the kingdom. The glory of Lebanon. Here he sets forth the rebuilding of the buildings of the temple: The glory of Lebanon, which is the fir tree; the place — namely, the temple; of my feet — in which I am adored, as kings are at the feet. Ezekiel 43: The place of my throne. Mystically, by the place is meant the Church; by the diverse trees, the diverse faithful among those converted to the faith. And they shall come. Here he shows the manner of attaining the said prosperity as to the subjection of the peoples: and first he sets forth the subjection itself, And they shall come to thee: which was fulfilled in the times of the Maccabees, who subjugated many of the neighboring enemies. Mystically, the sons of the tyrants who once persecuted the Church now serve the Church. Psalm 109: Until I make thy enemies thy footstool. Above, chapter 1: After this thou shalt be called. Second, he sets forth the reason for the subjection: For that thou wast — it is just that after distress thou shouldst be consoled — for pride, height — of ages, throughout many ages: which also mystically befits the Church. Tobit 3: After the storm he makes a calm. Third, he sets forth the usefulness of the subjection: And thou shalt suck; that is, the fatness of the earth shall be brought to thee in trade, and in offerings; the breast — defense; in help — of kings; of Tyre. Daniel 4. By milk, mystically, is meant the teaching of the simple; by kings, the apostles. Above, chapter 49: Kings shall be thy nursing fathers. For brass. Here he sets forth the manner of restoration as to the restoration of riches: because much greater things shall be offered to the temple by kings than were taken away by Nebuchadnezzar. Mystically, those who before were vile become precious in the Church. Above, chapter 55: Instead of the shrub shall come up. And I will appoint. Here he promises the observance of justice: and first in the prelates; second in the subjects, And they shall be fulfilled. Concerning the first, two things. First he consoles them from the rectitude of the prelates, touching upon the justice of the prelates: visitation — visitors and correctors. Mystically, concerning Christ and the apostles. Jeremiah 3: I will give thee pastors. Setting forth also the effect of justice as to the absence of malice: Iniquity shall not be heard, because for a certain time the laws were observed most excellently: 2 Maccabees 3: or, iniquity — idolatry. Mystically, as to the state of future beatitude. Psalm 102: As far as the rising is from the setting, so far has he removed our iniquities from us. And as to the absence of misery: wasting — as to things; ruin — as to men so crushed by enemies; gates — in which the people used to gather for judgments. This too, mystically, as to the state of future beatitude, when, although the sun shall be much brighter than now, and the moon: yet not for the saints, because they have no need of their splendor. Apocalypse 21: Then they shall have no need of the splendor of the sun. He also sets forth the eternity of him who governs: The sun shall not go down — who is God. Psalm 101: But thou art always the selfsame, and thy years shall not fail. And they shall be fulfilled. This as to the state of the subjects: and first he sets forth the cessation of sorrow: And the mourning shall be fulfilled — captivity. Mystically, in future beatitude. Apocalypse 21: God shall wipe away every tear from the eyes of the saints. Above, chapter 25: He shall take away the tear. Second, he sets forth the observance of justice: But the people; that they may glorify me. Above, chapter 43: everyone that calls upon my name. Forever — as long as they remain in justice. But mystically it is plain, concerning the blessed saints. Third, the multiplication of the seed: the least — that is, from one so many shall be born through succession, just as from Abraham one nation. Mystically, one from the Church shall be set over a nation as prelate. Psalm: The saints shall judge among the nations. In its time — that is, of Christ; or, at the time appointed. Suddenly — as though unforeseen, all this that has been said. Note on that word, Who are these that are as clouds, and as doves, that the apostles are called clouds: first, on account of the fertility of the earth, namely from the rain. Job 37: The clouds desire the grain. Second, on account of the diffusion of light. The same: the clouds scatter their light. Third, on account of the swiftness of motion, the same: which range over all things round about. Fourth, on account of the fulfillment of the divine will. The same: whithersoever the will of him that governs shall lead them. Likewise they are called doves: first, on account of compunction of heart. Nahum 2: moaning like doves. Second, on account of simplicity of life. Matthew 10: Be ye wise as serpents, and simple as doves. Third, on account of the height, or swiftness, of contemplation. Psalm 54: Who has given me wings like a dove, and I will fly away, and be at rest. Fourth, on account of purity of conscience. Canticle 5: Thy eyes are as doves. Canticle 4: Thy eyes, doves'.”

“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. 2. What multitudes shall come to the church. Great numbers shall come, Gentiles (or nations) of those that are saved, as it is expressed with allusion to this, Rev 21:24. Nations shall be discipled (Mat 28:19), and even kings, men of figure, power, and influence, shall be added to the church. They come from all parts (Isa 60:4): Lift up thy eyes round about, and see them coming, devout men out of every nation under heaven, Act 2:5. See how white the fields are already to the harvest, Joh 4:35. See them coming in a body, as one man, and with one consent: They gather themselves together, that they may strengthen one another's hands, and encourage one another. Come, and let us go, Isa 2:3. "They come from the remotest parts: They come to thee from far, having heard the report of thee, as the queen of Sheba, or seen thy star in the east, as the wise men, and they will not be discouraged by the length of the journey from coming to thee. There shall come some of both sexes. Sons and daughters shall come in the most dutiful manner, as thy sons and thy daughters, resolved to be of thy family, to submit to the laws of thy family and put themselves under the tuition of it. They shall come to be nursed at thy side, to have their education with thee from their cradle." The church's children must be nursed at her side, not sent out to be nursed among strangers; there, where alone the unadulterated milk of the word is to be had, must the church's new-born babes be nursed, that they may grow thereby, Pe1 2:1, Pe1 2:2. Those that would enjoy the dignities and privileges of Christ's family must submit to the discipline of it. 3. What they shall bring with them and what advantage shall accrue to the church by their accession to it. Those that are brought into the church by the grace of God will be sure to bring all they are worth in with them, which with themselves they will devote to the honour and service of God and do good with in their places. (1.) The merchants shall write holiness to the Lord upon their merchandise and their hire, as Isa 23:18. "The abundance of the sea, either the wealth that is fetched out of the sea (the fish, the pearls) or that which is imported by sea, shall all be converted to thee and to thy use." The wealth of the rich merchants shall be laid out in works of piety and charity. (2.) The mighty men of the nations shall employ their might in the service of the church: "The forces, or troops, of the Gentiles shall come unto thee, to guard thy coasts, strengthen thy interests, and, if occasion be, to fight thy battles." The forces of the Gentiles had often been against the church, but now they shall be for it; for as God, when he pleases, can, and, when we please him, will, make even our enemies to be at peace with us (Pro 16:7), so, when Christ overcomes the strong man armed, he divides his spoils, and makes that to serve his interests which had been used against them, Luk 11:22. (3.) The wealth imported by land-carriage, as well as that by sea, shall be made use of in the service of God and the church (Isa 60:6): The camels and dromedaries that bring gold and incense (gold to make the golden altar of and incense and sweet perfumes to burn upon it), those of Midian and Sheba, shall bring the richest commodities of their country, not to trade with, but to honour God with, and not in small quantities, but camel-loads of them. This was in part fulfilled when the wise men of the east (perhaps some of the countries here mentioned), drawn by the brightness of the star, came to Christ, and presented to him treasures of gold, frankincense, and myrrh, Mat 2:11. (4.) Great numbers of sacrifices shall be brought to God's altar, acceptable sacrifices, and, though brought by Gentiles, they shall find acceptance, Isa 60:7. Kedar was famous for flocks, and probably the fattest rams were those of Nebaioth; these shall come up with acceptance on God's altar. God must be served and honoured with what we have, according as he has blessed us, and with the best we have. This was fulfilled when by the decree of Darius the governors beyond the rivers (perhaps of some of these countries) were ordered to furnish the temple at Jerusalem with bullocks, rams, and lambs, for the burnt-offering of the God of heaven, Ezr 6:9. It had a further accomplishment, and we trust will have, in the bringing in of the fulness of the Gentiles to the church, which is called the sacrificing or offering up of the Gentiles unto God, Rom 15:16. The flocks and rams are precious souls; for they are said to minister to the church, and to come up as living sacrifices, presenting themselves to God by a reasonable service on his altar, Rom 12:1. 4. How God shall be honoured by the increase of the church and the accession of such numbers to it. (1.) They shall intend the honour of God's name in it. When they bring their gold and incense it shall not be to show the riches of their country, nor to gain applause to themselves for piety and devotion, but to show forth the praises of the Lord, Isa 60:6. Our greatest services and gifts to the church are not acceptable further than we have an eye to the glory of God in them. And this must be our business in our attendance on public ordinances, to give unto the Lord the glory due to his name; for therefore, as these here, we are called out of darkness into light, that we should show forth the praises of him that called us, Pe1 2:9. (2.) God will advance the honour of his own name by it; so he has said (Isa 60:7): I will glorify the house of my glory. The church is the house of God's glory, where he manifests his glory to his people and receives that homage by which they do honour to him. And it is for the glory of this house, and of him that keeps house there, both that the Gentiles shall bring their offerings to it and that they shall be accepted therein. 5. How the church shall herself be affected with this increase of her numbers, Isa 60:5. (1.) She shall be in a transport of joy upon this account: "Thou shalt see and flow together" (or flow to and fro), "as in a pleasing agitation about it, surprised at it, but extremely glad of it." (2.) There shall be a mixture of fear with this joy: "Thy heart shall fear, doubting whether it be lawful to go in to the uncircumcised and eat with them." Peter was so impressed with this fear that he needed a vision and voice from heaven to help him over it, Act 10:28. But, (3.) "When this fear is conquered thy heart shall be enlarged in holy love, so enlarged that thou shalt have room in it for all the Gentile converts; thou shalt not have such a narrow soul as thou hast had nor affections so confined within the Jewish pale." When God intends the beauty and prosperity of his church he gives this largeness of heart and an extensive charity. (4.) These converts flocking to the church shall be greatly admired (Isa 60:8): Who are these that fly as a cloud? Observe, [1.] How the conversion of souls is here described. It is flying to Christ and to his church, for thither we are directed; it is flying like a cloud, though in great multitudes, so as to overspread the heavens, yet with great unanimity, all as one cloud. They shall come with speed, as a cloud flying on the wings of the wind, and come openly, and in the view of all, their very enemies beholding them (Rev 11:12), and yet not able to hinder them. They shall fly as doves to their windows, in great flights, many together; they fly on the wings of the harmless dove, which flies low, denoting their innocency and humility. They fly to Christ, to the church, to the word and ordinances, as doves, by instinct, to their own windows, to their own home; thither they fly for refuge and shelter when they are pursued by the birds of prey, and thither they fly for rest when they have been wandering and are weary, as Noah's dove to the ark. [2.] How the conversion of souls is here admired. It is spoken of with wonder and pleasure: Who are these? We have reason to wonder that so many flock to Christ: when we see them all together we shall wonder whence they all came. And we have reason to admire with pleasure and affection those that do flock to him: Who are these? How excellent, how amiable are they! What a pleasant sight is it to see poor souls hastening to Christ, with a full resolution to abide with him!”

“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. (p) "expergiscere", Grotius. (q) "illuminare", Pagninus, Montanus Piscator.”

“O Jerusalem, is not in Hebrew or St. Jerome, but in the Septuagint. Some few things may refer to the terrestrial Jerusalem, though the prophet speaks chiefly of the celestial and of the Church. — Lord, very great. Christ came to save us. (Calmet) — God prevents by his grace, but man must co-operate to be justified. (Worthington)”