And the children of strangers shall build up thy walls, and their kings shall minister to thee: for in my wrath have I struck thee, and in my reconciliation have I had mercy upon thee.

“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'.”

“And the sons of strangers shall build up thy walls,.... The sons of the people; or Gentiles, as the Targum; who were strangers from the covenants of promise, and aliens from the commonwealth of Israel; strangers to God and Christ, and the Spirit of Christ, and to the Gospel, and all that is good; yet the sons of these, being in great numbers converted everywhere, will be useful in building up the church of God, in strengthening, protecting, and defending it; these are the same with those afar off, that shall come and build in the temple of the Lord, Zac 6:15, such there have been among the Gentiles in all ages, more or less, since the times of the apostles, who have been instruments of the edification of the church, and of the defence of its doctrines and ordinances; and more there will be in the latter day: and their kings shall minister unto thee; that is, the kings of the Gentiles, as Constantine, and some other truly Christian kings and emperors, have done, though their numbers have been very small as yet; but, when this prophecy is fulfilled, it will be a general case; kings everywhere will be nursing fathers, and queens nursing mothers to the church, will serve the interest of it, and promote it to the uttermost of their power; see Isa 49:23, for in my wrath I smote thee, but in my favour have I had mercy on thee; for the Jews' rejection of the Messiah, for their contempt of his Gospel, and persecution of his apostles and ministers, wrath came upon them to the uttermost, upon their city, temple, and nation, to the destruction of them, and which is still upon them; and though blindness is happened unto them, and they are shut up in unbelief, yet there is a time when the Lord will have mercy on them, call and convert them, and return their captivity; see Rom 11:25.”

“The first turn (Isa 60:1-3) described the glorification of Zion through the rising of the glory of Jehovah; the second (Isa 60:4-9) her glorification through the recovery of her scattered children, and the gifts of the Gentiles who bring them home; and now the third depicts her glorification through the service of the nations, especially of her former persecutors, and generally through the service of all that is great and glorious in the world of nature and the world of men. Not only do the converted heathen offer their possessions to the church on Zion, but they offer up themselves and their kings to pay her homage and render service to her. "And sons of strangers build thy walls, and their kings serve thee: for in my wrath I have smitten thee, and in my favour I have had mercy upon thee. And thy gates remain open continually day and night, they shall not be shut, to bring in to thee the possessions of the nations and their kings in triumph. For the nation and the kingdom which will not serve thee will perish, and the nations be certainly laid waste." The walls of Zion (חמתיך doubly defective) rise up from their ruins through the willing co-operation of converted foreigners (Isa 56:6-7), and foreign kings place themselves at the service of Zion (Isa 49:23); the help rendered by the edicts of Cyrus, Darius, and Artaxerxes Longimanus being only a prelude to events stretching on to the end of time, though indeed, in the view of the prophet himself, the period immediately succeeding the captivity really would be the end of time. Of the two perfects in Isa 60:10, הכּיתיך points to the more remote past; רחמתּיך to the nearer past, stretching forward into the present (cf., Isa 54:8). On pittēăch, patescere, hiscere, see Isa 48:8, where it is applied to the ear, as in Sol 7:13 to a bud. The first clause of Isa 60:11 closes with ולילה; tiphchah divides more strongly than tebir, which is subordinate to it. At the same time, "day and night" may be connected with "shall not be shut," as in Rev 21:25-26. The gates of Zion may always be left open, for there is no more fear of a hostile attack; and they must be left open ad importandum, that men may bring in the possession of the heathen through them (a thing which goes on uninterruptedly), נהוּגים וּמלכיהם. The last words are rendered by Knobel, "and their kings are leaders (of the procession);" but nâhūg would be a strange substantive, having nothing to support it but the obscure יקוּש from יקושׁ, for אחוּז in Sol 3:8 does not mean a support, but amplexus (Ewald, 149, d). The rendering "and their kings escorted," i.e., attended by an escort, commends itself more than this; but in the passage quoted in support of this use of nâhag, viz., Nah 2:8, it is used as a synonym of hâgâh, signifying gemere. It is better to follow the lxx and Jerome, and render it, "and their kings brought," viz., according to Isa 20:4; Sa1 30:2, as prisoners (Targ. zeqı̄qı̄n, i.e., beziqqı̄m, in fetters) - brought, however, not by their several nations who are tired of their government and deliver them up (as Hitzig supposes), but by the church, by which they have been irresistibly bound in fetters, i.e., inwardly conquered (compare Isa 45:14 with Psa 149:8), and thus suffer themselves to be brought in a triumphal procession to the holy city as the captives of the church and her God. Isa 60:12 is connected with this nehūgı̄m; for the state of every nation and kingdom is henceforth to be determined by its subjection to the church of the God of sacred history (עבד, δουλεύειν, in distinction from shērēth, διακονεῖν, θεραπεύειν), and by its entrance into this church - the very same thought which Zechariah carries out in Isa 14:16. Instead of כי־הגוי, כי is more properly pointed according to certain MSS with munach (without makkeph); the article before haggōyim is remonstrative, and the inf. intens. chârōbh makes the thing threatened unquestionable.”