Because thou wast forsaken, and hated, and there was none that passed through thee, I will make thee to be an everlasting glory, a joy unto generation and generation:

“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'.”

“The happy and glorious state of the church is here further foretold, referring principally and ultimately to the Christian church and the spiritual peace of that, but under the type of that little gleam of outward peace which the Jews sometimes enjoyed after their return out of captivity. This is here spoken of, I. As compared with what it had been. This made her peace and honour the more pleasant, that her condition had been much otherwise. 1. She had been despised, but now she should be honoured, Isa 60:15, Isa 60:16. Jerusalem had been forsaken and hated, abandoned by her friends, abhorred by her enemies; no man went through that desolate city, but declined it as a rueful spectacle; it was an astonishment and a hissing. But now it shall be made an eternal excellency, being reformed from idolatry and having recovered the tokens of God's favour, and it shall be the joy of good people for many generations. Yet considering how short Jerusalem's excellency was, and how short it came of the vast compass of this promise, we must look for the full accomplishment of it in the perpetual excellencies of the gospel church, far exceeding those of the Old Testament church, and the glorious privileges and advantages of the Christian religion, which are indeed the joy of many generations. Two things are here spoken of as her excellency and joy, in opposition to her having been forsaken and hated: - (1.) She shall find herself countenanced by her neighbours. The nations, and their kings, that are brought to embrace Christianity, shall lay themselves out for the good of the church, and maintain its interests with the tenderness and affection that the nurse shows to the child at her breasts (Isa 60:16): "Thou shalt suck the milk of the Gentiles, not suck their blood (that is not the spirit of the gospel); thou shalt suck the breast of kings, who shall be to thee as nursing fathers." (2.) She shall find herself countenanced by her God: "Thou shalt know that I the Lord am thy Saviour and thy Redeemer, shalt know it by experience; for such a salvation, such a redemption, shall be wrought out for thee as plainly discovers itself to be the work of the Lord, the work of a mighty one, for it is a great salvation, of the Mighty One of Jacob, for it secures the welfare of all those that are Israelites indeed." They before knew the Lord to be their God; now they know him to be their Saviour, their Redeemer. Their Holy One now appears their Mighty One. 2. She had been impoverished, but now she shall be enriched, and every thing shall be changed for the better with her, Isa 60:17. When those who were raised out of the dust are set among princes, instead of brass money in their purses they have bold, and instead of iron vessels in their houses they have silver ones, and other improvements agreeable: so much shall the spiritual glory of the New Testament church exceed the external pomp and splendour of the Jewish economy, which had no glory in comparison with that which quite excels it, Co2 3:10. When we had baptism in the room of circumcision, the Lord's supper in the room of the passover, and a gospel ministry in the room of a Levitical priesthood, we had gold instead of brass. Sin turned gold into brass when Rehoboam made brazen shields instead of the golden ones he had pawned; but God's favour, when that returns, will turn brass again into gold. 3. She had been oppressed by her own princes, which was sadly complained of, not only as her sin, but as her misery (Isa 59:14); but now all the grievances of that kind shall be redressed (Isa 60:17): "I will make thy officers peace; men of peace shall be made officers, and shall be indeed justices, not patrons of injustice, and justices of peace, not instruments of trouble and vexation. They shall be peace, that is, they shall sincerely seek thy welfare and by their means thou shalt enjoy good." They shall be peace, for they shall be righteousness; and then the peace is as a river, when the righteousness is as the waves of the sea. Even exactors, whose business it is to demand the public tribute, though they be exact, must not be exacting, but must be just to the subject as well as to the prince, and, according to the instructions John Baptist gave to the publicans must exact no more than is appointed them, Luk 3:13. 4. She had been insulted by her neighbours, invaded, spoiled, and plundered; but now it shall be so no more (Isa 60:18): "Violence shall no more be heard in thy land; neither the threats and triumphs of those that do violence nor the outcries and complaints of those that suffer violence shall again be heard, but every man shall peaceably enjoy his own. There shall be no wasting nor destruction, either of persons of possessions, any where within thy borders; but thy walls shall be called salvation (they shall be safe, and means of safety to thee) and thy gates shall be praise, praise to thee (every one shall commend thee for the good condition they are kept in), and praise to thy God, who strengthens the bars of thy gates," Psa 147:13. When God's salvation is upon the walls it is fit that his praises should be in the gates, the places of concourse. II. As completed in what it shall be. It should seem that in the close of this chapter we are directed to look further yet, as far forward as to the glory and happiness of heaven, under the type and figure of the flourishing state of the church on earth, which yet was never such as to come any thing near to what is here foretold; and several of the images and expressions here made use of we find in the description of the new Jerusalem, Rev 21:23; Rev 22:5. As the prophets sometimes insensibly pass from the blessings of the Jewish church to the spiritual blessings of the Christian church, which are eternal, so sometimes they rise from the church militant to the church triumphant, where, and where only, all the promised peace, and joy, and honour will be in perfection. 1. God shall be all in all in the happiness here promised; so he is always to true believers (Isa 60:19): The sun and the moon shall be no more thy light. God's people, when they enjoy his favour, and walk in the light of his countenance, make little account of sun and moon, and the other lights of this world, but could walk comfortably in the light of the Lord though they should withdraw their shining. In heaven there shall be no occasion for sun or moon, for it is the inheritance of the saints in light, such light as will swallow up the light of the sun as easily as the sun does that of a candle. "Idolaters worshipped the sun and moon (which some have thought the most ancient and plausible idolatry); but these shall be no more thy light, shall no more be idolized, but the Lord shall be to thee a constant light, both day and night, in the night of adversity as well as in the day of prosperity." Those that make God their only light shall have him their all-sufficient light, their sun and shield. Thy God shall be thy glory. Note, God is the glory of those whose God he is and will be so to eternity. It is their glory that they have him for their God, and they glory in it; it is to them instead of beauty. God's people are, upon this account, an honourable people, that they have an interest in God as their sin covenant. 2. The happiness here promised shall know no change, period, or allay (Isa 60:20): "Thy sun shall no more go down, but it shall be eternal day, eternal sunshine, with thee; that shall not be thy sun which is sometimes eclipsed, often clouded, and, though it shine ever so bright, ever so warm, will certainly set and leave thee in the dark, in the cold, in a few hours; but he shall be a sun, a fountain of light to thee, who is himself the Father of all lights, with whom there is no variableness, nor shadow of turning," Jam 1:17. We read of the sun's standing still once, and not hasting to go down for the space of a day, and it was a glorious day, never was the like; but what was that to the day that shall never have a night? Or, if it had, it should be a light night; for neither shall thy moon withdraw itself; it shall never wane, shall never change, but be always at the full. The comforts and joys that are in heaven, the glories provided for the soul, as the light of the sun, and those prepared for the glorified body too, as the light of the moon, shall never know the least cessation or interruption; how should they when the Lord shall himself be thy everlasting light - a light which never wastes nor can ever be extinguished? And the days of thy mourning shall be ended, so as never to return; for all tears shall be wiped away, and the fountains of them, sin and affliction, dried up, so that sorrow and sighing shall flee away for ever. 3. Those that are entitled to this happiness, being duly prepared and qualified for it, shall never be put out of the possession of it (Isa 60:21): Thy people, that shall inhabit this New Jerusalem, shall all be righteous, all justified by the righteousness of the Messiah, all sanctified by his Spirit; all that people, that Jerusalem, must be righteous, must have that holiness without which no man shall see the Lord. They are all righteous, for we know that the unrighteous shall not inherit the kingdom of God. There are no people on earth that are all righteous; there is a mixture of some bad in the best societies on this side heaven; but there are no mixtures there. They shall be all righteous, that is, they shall be entirely righteous; as there shall be none corrupt among them, so there shall be no corruption in them; the spirits of just men shall there be made perfect. And they shall be all the righteous together who shall replenish the New Jerusalem; it is called the congregation of the righteous, Psa 1:5. And, because they are all righteous, therefore they shall inherit the land for ever, for nothing but sin can turn them out of it. The perfection of the saints' holiness secures the perpetuity of their happiness. 4. The glory of the church shall redound to the honour of the church's God: "They shall appear to be the branch of my planting, the work of my hands, and I will own them as such." It was by the grace of God that they were designed to this happiness; they are the branch of his planting, or of his plantations; he broke them off from the wild olive and grafted them into the good olive, transplanted them out of the field, when they were as tender branches, into his nursery, that, being now planted in his garden on earth, they might shortly be removed to his paradise in heaven. It was by his grace likewise that they were prepared and fitted for this happiness; they are the work of his hands (Eph 2:10), are wrought to the self-same thing, Co2 5:5. It is a work of time, and, when it shall be finished, will appear a work of wonder; and God will be glorified, who began it, and carried it on; for the Lord Jesus will then be admired in all those that believe. God will glorify himself in glorifying his chosen. 5. They will appear the more glorious, and God will be the more glorified in them, if we compare what they are with what they were, the happiness they have arrived at with the smallness of their beginnings (Isa 60:22): "A little one shall become a thousand and a small one a strong nation." The captives that returned out of Babylon strangely multiplied, and became a strong nation. The Christian church was a little one, a very small one at first - the number of their names was once but 120; yet it became a thousand. The stone cut out of the mountain without hands swelled so as to fill the earth. The triumphant church, and every glorified saint, will be a thousand out of a little one, a strong nation out of a small one. The grace and peace of the saints were at first like a grain of mustard-seed, but they increase and multiply, and make a little one to become a thousand, the weak to be as David. When they come to heaven, and look back upon the smallness of their beginning, they will wonder how they got thither. And so wonderful is all this promise that it needed the ratification with which it is closed: I the Lord will hasten it in his time - all that is here said relating to the Jewish and Christian church, to the militant and triumphant church, and to every particular believer. (1.) It may seem too difficult to be brought about, and therefore may be despaired of; but the God of almighty power has undertaken it: "I the Lord will do it, who can do it, and who have determined to do it." It will be done by him whose power is irresistible and his purposes unalterable. (2.) It may seem to be delayed and put off so long that we are out of hopes of it; but, as the Lord will do it, so he will hasten it, will do it with all convenient speed; though much time may pass before it is done, no time shall be lost; he will hasten it in its time, in the proper time, in the season wherein it will be beautiful; he will do it in the time appointed by his wisdom, though not in the time prescribed by our folly. And this is really hastening it; for, though it seem to tarry, it does not tarry if it come in God's time, for we are sure that that is the best time, which he that believes will patiently wait for.”

“The fourth turn (Isa 60:15-18) describes the glorification of Zion through the growth and stability of its community both without and within. A glorious change takes place in the church, not only in itself, but also in the judgment of the nations. "Whereas thou wast forsaken, and hated, and no one walked through thee, I make thee now into eternal splendour, a rapture from generation to generation. And thou suckest the milk of nations, and the breast of kings thou wilt suck, and learn that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob." Of the two ideas of a church (the mother of Israel) and a city (Metropolis) involved in the term Zion, the former prevails in Isa 60:15, the latter in Isa 60:16. For although עזוּבה and שׂנוּאה are equally applicable to a city and a church (Isa 54:6, Isa 54:11), the expression "no one walked through thee" applies only to the desolate city as she lay in ruins (see Isa 34:10). The fusion of the two ideas in Isa 60:15 is similar to Isa 49:21. Jerusalem will now become thoroughly a splendour, and in fact an eternal splendour, a rapture of successive generations so long as the history of this world continues. The nations and their kings give up their own vital energy to the church, just as a mother or nurse gives the milk of her breasts to a child; and the church has thereby rich food for a prosperous growth, and a constant supply of fresh material for grateful joy. We cannot for a moment think of enriching by means of conquest, as Hitzig does; the sucking is that of a child, not of a vampyre. We should expect melâkhōth (Isa 49:23) instead of melâkhı̄m (kings); but by שׁד (as in Isa 56:11 for שׁדי) the natural character of what is promised is intentionally spiritualized. The figure proves itself to be only a figure, and requires an ideal interpretation. The church sees in all this the gracious superintendence of her God; she learns from experience that Jehovah is her Saviour, that He is her Redeemer, He the Mighty One of Jacob, who has conquered for her, and now causes her to triumph (אני כּי with munach yethib, as in Isa 49:26, which passage is repeated almost verbatim here, and Isa 61:8).”