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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 60:9–14. His two-level outline is real structure in the source text, so it is rendered as structure.
The promises made to the church in the foregoing verses are here repeated, ratified, and enlarged upon, designed still for the comfort and encouragement of the Jews after their return out of captivity, but certainly looking further, to the enlargement and advancement of the gospel church and the abundance of spiritual blessings with which it shall be enriched.
I.God will be very gracious and propitious to them.
We must begin with that promise, because thence all the rest take rise. The sanctuary that was desolate begins to be repaired when God causes his face to shine upon it, Dan 9:17. All the favour that the people of God find with men is owing to the light of God's countenance and his favour to them (Isa 60:10): "All shall now make court to thee, for in my wrath I smote thee, while thou wast in captivity" (and the sufferings of the church, especially by its corruptions, decays, and divisions, against which these promises will be its relief, are sad tokens of God's displeasure), "But now in my favour have I had mercy on thee, and therefore have all this mercy in store for thee."
II.Many shall be brought into the church, even from far countries (Isa 60:9):
Surely the isles shall wait for me, shall welcome the gospel, and shall attend God with their praises for it and their ready subjection to it. The ships of Tarshish, transport-ships, shall lie ready to carry members from far distant regions to the church, or (which is equivalent) to carry the ministers of the church to remote parts, to preach the gospel and to bring in souls to join themselves to the Lord. Observe,
1.Who are brought - thy sons, that is, such as are designed to be so, those children of God that are scattered abroad, Joh 11:52.
2.What they shall bring with them. They live at such a distance that they cannot bring their flocks and their rams; but, like those who lived remote from Jerusalem (who, when they came up to worship at the feast, because they could not bring their tithes in kind, turned them into money), they shall bring their silver and gold with them. Note, When we give up ourselves to God we must with ourselves give up all we have to him. If we honour him with our spirits, we shall honour him with our substance.
3.To whom they shall devote and dedicate themselves and all they are worth - to the name of the Lord thy God, to God as the Lord of all and the church's God and King, even to the Holy One of Israel (whom Israel worships as a Holy One, in the beauty of holiness), because he has glorified thee. Note, The honour God puts upon his church and people should not only engage us to honour them, but invite us to join ourselves to them. We will go with you, for God is with you, Zac 8:23.
III.Those that come into the church shall be welcome; for so spacious is the holy city that though, Lord, it is done as thou hast commanded, yet still there is room. "Therefore thy gates shall be open continually (Isa 60:11), not only because thou hast no reason to fear thy enemies, but because thou hast reason to expect thy friends." It is usual with us to leave our doors open, or leave some one ready to open them, all night, if we look for a child or a guest to come in late. Note, Christ is always ready to entertain those that come to him, is never out of the way, nor can they ever come unseasonably; the gate of mercy is always open, night and day, or shall soon be opened to those that knock. Ministers, the door-keepers, must be always ready to admit those that offer themselves to the Lord. God not only keeps a good house in his church, but he keeps open house, that at any time, by the preaching of the word, in season and out of season, the forces of the Gentiles, and the kings or commanders of those forces, may be brought into the church. Lift up your heads, O you gates! and let such welcome guests as these come in.
IV.All that are about the church shall be made in some way or other serviceable to it.
Though dominion is far from being founded in men's grace, it is founded in God's; and he that made the inferior creatures useful to man will make the nations of men useful to the church. The earth helped the woman. All things are for your sakes. So here (Isa 60:10), "Even the sons of strangers, that have neither knowledge of thee nor kindness for thee, that have always been aliens to the commonwealth of Israel, even they shall build up thy wall, and their kings shall in that and other things ministers unto thee and not think it any disparagement to them to do so." This was fulfilled when the king of Persia, and the governors of the provinces by his order, were aiding and assisting Nehemiah in building the wall about Jerusalem. Rather than Jerusalem's walls shall lie still in ruins, the sons of the stranger shall be raised up to build them. Even those that do not belong to the church may be a protection to it. And the greatest of men should not think it below them to minister to the church, but rejoice that they are in a capacity, and have a heart, to do it any service. Nay, it is the duty of all to do what they can in their places to advance the interests of God's kingdom among men; it is at their peril if they do not; for (Isa 60:12), The nation and kingdom that will not serve thee shall perish; not that they must perish by the sword or by human anathemas, or as if this gave any countenance to the using of external force for the propagating of the gospel, or as if men might be compelled by penalties and punishments to come into the church; by no means. But those who will not by faith submit to Jesus Christ, the King of the church, and serve him, shall perish eternally, Psa 2:12. Those that will not be subject to Christ's golden sceptre, to the government of his word and Spirit, that will not be brought under, or kept in, by the discipline of his family, shall be broken in pieces by his iron rod. Bring them forth and slay them before me, Luk 19:27. Nations of such shall be utterly and eternally wasted, when Christ shall come to take vengeance on those that obey not his gospel, Th2 1:8.
V.There shall be abundance of beauty added to the ordinances of divine worship (Isa 60:13):
The glory of Lebanon, the strong and stately cedars that grow there, shall come unto thee, as of old to Solomon, when he built the temple (Ch2 2:16), and with them shall be brought other timber, proper for the carved work thereof, which the enemy had broken down, Psa 74:5, Psa 74:6. The temple, the place of God's sanctuary, shall be not only rebuilt, but beautified. It is the place of his feet, where he rests and resides, Eze 43:7. The ark is called his footstool, because it was under the mercy-seat, Psa 132:7. This he will make glorious in the eyes of his people and of all their neighbours. The glory of the latter house, to which this refers, though in many instances inferior, was yet really greater than the glory of the former, because Christ came to that temple, Mal 3:1. It was likewise adorned with goodly stones and gifts (Luk 21:5), to which this promise may have some reference; yet so slightly did Christ speak of them there that we must suppose it to have its full accomplishment in the beauties of holiness, and the graces and comforts of the Spirit, with which gospel ordinances are adorned and enriched.
VI.The church shall appear truly great and honourable, Isa 60:14.
The people of the Jews, after their return out of captivity, by degrees became more considerable, and made a better figure than one would have expected, after they had been so much reduced, and than any of the other nations recovered that had been in like manner humbled by the Chaldeans. It is probable that many of those who had oppressed them in Babylon, when they were themselves driven out by the Persians, made their court to the Jews for shelter and supply and were willing to scrape acquaintance with them. This prophecy is further fulfilled when those that have been enemies to the church are wrought upon by the grace of God to see their error, and come, and join themselves to it: "The sons of those that afflicted thee, if not they themselves, yet their children, shall crouch to thee, shall beg pardon for their folly and beg an interest in thy favour and admission into thy family," Sa1 2:36. A promise like this is made to the church of Philadelphia, Rev 3:9. And it is intended to be,
1.A mortification to the proud oppressors of the church, that have afflicted her, and despised her, and taken a pleasure in doing so; they shall be brought down; their spirits shall be broken, and their condition shall be so mean and miserable that they shall be glad to be obliged to those whom they have most studied to disoblige. Note, Sooner or later God will pour contempt upon those that put contempt upon his people.
2.An exaltation to the poor oppressed ones of the church; and this is the honour that shall be done to them, they shall have an opportunity of doing good to those who have done evil to them and saving those alive who have afflicted and despised them. It is a pleasure to a good man, and he accounts it an honour, to show mercy to those with whom he has found no mercy. Yet this is not all. "They shall not only become suppliants to thee for their own interest, but they shall give honour to thee: They shall call thee, The city of the Lord; they shall at length be convinced that thou art a favourite of heaven, and the particular care of the divine providence." That city is truly great and honourable, it is strong, it is rich, it is safe, it is beautiful, it is the most desirable place that can be to live in, which is the city of the Lord, which he owns, in which he dwells, in which religion is uppermost. Such a one is Zion; it is the place which God has chosen to put his name there; it is the Zion of the Holy One of Israel; therefore, we may be sure, it is a holy city, else the Holy One of Israel would never be called the patron of it.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 10 and following) And the sons of strangers will build your walls, and their kings will serve you. In my indignation I struck you, but in my mercy I have shown you compassion; and your gates will always be open, never closed day or night, so that the strength of the nations may come to you and their kings may be brought. Indeed, any nation or kingdom that does not serve you will perish, and the nations will be devastated. For because of my anger I struck you, and because of my mercy I have loved you. And your gates shall always be open; they shall not be shut day or night, so that the strength of the nations may come to you, and their kings who are to be brought. For the nations and kings who do not serve you shall perish; the nations shall be devastated in their desolation. Among the many things with which the Church is enriched, and the city of the Savior is built, foreigners and sons of foreigners also build its walls, so that the enemy cannot enter and find a place for treachery. But aliens and foreigners properly signify the people of nations who have truly built the Church of Christ, to such an extent that their kings and princes serve and assist her. This is either understood in a literal sense or in a spiritual sense. If understood literally, we see that the Roman Caesars submit their necks to the yoke of Christ and build churches at public expense, and rely on the laws against the persecutions of the nations and the snares of the heretics. If, spiritually, those who possess self-control, eloquence, holiness, are leaders, and through the power of their souls subjugate the servitude of the flesh, they themselves govern and assist, they come to the aid of him whom he often abandons due to negligence or strikes with the rod of persecutors, so that again, out of his own mercy, he may love him. Or certainly this must be said, that he may reconcile to himself the once afflicted and handed over to captivity among the people of the Jews, in the calling of the Gentiles, so that its gates may always be open, and neither day nor night be closed, and may continually be open to those who desire salvation, that is, that the entrance may not be denied to those who wish to believe in joy and in tribulation. And let strength be brought to her, whether it be the wealth of nations; and let her kings serve her or be led to her as captives. Then you will understand, when you see the most eloquent being brought to the faith of Christ; and the folly of the wisdom of the wise becoming foolish, and the prudence of the prudent being rejected (1 Corinthians 1): so that the wisdom of God may be wiser than men. But the nations and their kings who refuse to serve the Church in good and useful service, in order to be transferred into the Apostolic dignity, will perish in the destruction that is prepared for the wicked, and whatever is in them will be reduced to solitude, for they have refused to receive God as their guest.
Cyrus ordained the reconstruction of Jerusalem, but the work remained unfinished. Under Darius, the son of Hystapis, only the temple of God was reconstructed. Under Artaxerxes the Long-armed, Nehemiah—who was not a stranger but a Jew—was engaged in the reconstruction of the walls. The money that he possessed to cover the expense was not provided from royal riches, but he had gathered it as the result of a collection; and, after the conquest of the Jews, the Roman emperors rebuilt the walls of Jerusalem. Whoever would wish, however, to understand [the text] more precisely will find that these are the teachers who have come from foreign nations who watch over it and guard it by their prayers and their instructions. “For by reason of my wrath I struck you, and by reason of mercy I loved you.” That applies both to the ancient Jerusalem, which had been destroyed by reason of [their] sins, and to the reconstruction by reason of the singular [divine] benevolence, and to the church of God, which was formerly like a desert, since it did not benefit from divine solicitude but which has enjoyed the result of the Savior’s providence.
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Summary
Isaiah 60:10 is a profound prophetic declaration promising Jerusalem's glorious restoration after a period of divine discipline. It reveals God's sovereign hand in both the past judgment and the future showering of favor, remarkably foretelling that former adversaries—"sons of strangers" and their kings—will actively participate in rebuilding the city's defenses and serving its people. This signifies a complete reversal of fortunes, demonstrating that God's ultimate intention for His chosen city is one of unparalleled glory, security, and universal recognition, all stemming from His unwavering covenant faithfulness and boundless mercy.
Context
Literary Context
Isaiah 60 stands as a magnificent crescendo within the latter part of the book, often referred to as "Third Isaiah" (chapters 56-66), which focuses on the restoration and future glory of Zion. This section follows prophecies of judgment and exile, particularly the confession of sin and promise of redemption found in Isaiah 59, offering a breathtaking vision of future splendor for Jerusalem. Chapter 60 itself opens with a triumphant call for Jerusalem to "Arise, shine; for thy light is come" (Isaiah 60:1), depicting nations streaming to her, bringing their wealth and honor. Verse 10 specifically addresses the dramatic transition from a past of divine chastisement to a future of overflowing grace and international service. It emphasizes that this transformation is entirely God's doing, a testament to His faithfulness to His covenant promises, setting the stage for subsequent verses that detail the unparalleled prosperity, peace, and spiritual preeminence of the restored city.
Historical & Cultural Context
The prophecies in Isaiah 60 are primarily directed towards the Jewish people who had endured, or were about to endure, the devastating Babylonian exile. The destruction of Jerusalem and its temple in 586 BC by Nebuchadnezzar's forces (2 Kings 25:8-10) was a devastating fulfillment of God's "wrath" against their idolatry and disobedience. The imagery of "building up thy walls" would have resonated deeply with a people whose city lay in ruins, symbolizing not just physical reconstruction but also renewed security, sovereignty, and honor. In the ancient Near East, city walls were paramount for defense, identity, and a sign of a city's strength and independence. The concept of "strangers" and "kings" serving Jerusalem was revolutionary and counter-cultural, as historically, foreign nations were often oppressors and destroyers. This reversal underscores a future where God's people would be exalted to a position of global prominence, and even those who once afflicted them would now contribute to their well-being, reflecting a shift from a world dominated by imperial powers to one where God's chosen city is central and revered.
Key Themes
This verse powerfully contributes to several overarching themes in Isaiah. Firstly, it highlights Divine Sovereignty and Covenant Faithfulness, demonstrating that both the judgment (smoting in wrath) and the restoration (mercy in favor) originate from God's deliberate and purposeful action. This underscores His ultimate control over history and His unwavering commitment to His people despite their failures. Secondly, the theme of Restoration and Exaltation of Zion is central. The rebuilding of walls symbolizes the renewal of Jerusalem's strength, beauty, and security, transforming it into a beacon for the nations. This aligns with prophecies like Isaiah 49:18-23 where kings and queens are depicted as nursing fathers and mothers, bowing down to Zion. Thirdly, and perhaps most strikingly, is the theme of Gentile Inclusion and Service. The "sons of strangers" and their "kings" actively participating in Jerusalem's rebuilding and ministering to her signifies a radical reordering of international relations under God's rule. This foreshadows the broader eschatological vision found elsewhere in Isaiah, where all nations will come to worship the Lord in Jerusalem (Isaiah 2:2-4) and contribute to His kingdom, expanding the scope of God's redemptive plan beyond ethnic Israel to encompass all humanity.
Exposition and Analysis
Key Word Analysis
From the primitive root H1129, meaning "to build" (literally and figuratively). In Isaiah 60:10, it refers to the physical reconstruction of Jerusalem's walls, symbolizing the restoration of security, strength, and the city's very identity after its destruction. Beyond mere physical construction, it implies the re-establishment of a community, its foundational structures, and its societal order, signifying a complete renewal.
Meaning "a splinter (as chipped off); figuratively, rage or strife." This term describes God's righteous anger and severe displeasure against Israel's disobedience, which led to their judgment and exile. It signifies a decisive, impactful divine action, not a fleeting emotion, but a just and necessary response to sin, demonstrating God's holiness and His commitment to justice.
From the primitive root H7355, meaning "to fondle; by implication, to love, especially to compassionate." This word conveys a deep, tender, and profound compassion, often likened to a mother's love for her child. In the verse, it highlights God's benevolent disposition and His profound pity and lovingkindness towards His people, moving Him to restore them even after He had disciplined them, emphasizing His enduring covenant love.
Verse Breakdown
"And the sons of strangers shall build up thy walls"
This clause presents a remarkable and counter-intuitive reversal of fortune. "Sons of strangers" (Hebrew, bên nêkâr - H1121, H5236) refers to non-Israelites or Gentiles, who were historically often adversaries or outsiders. Instead of destroying, they will now be instrumental in rebuilding Jerusalem's walls. This signifies not just physical reconstruction but also the restoration of security, honor, and prominence for God's people, achieved through unexpected and divinely orchestrated means, highlighting God's power to transform enemies into allies.
"and their kings shall minister unto thee"
This further amplifies the astonishing transformation. The kings of these foreign nations, who once wielded oppressive power over Israel, will now serve Jerusalem. "Minister" (Hebrew, shârath - H8334) implies providing service, attending as a servant, or contributing to the well-being and prosperity of another. This illustrates the future subservience of Gentile powers to the divinely exalted Jerusalem, acknowledging God's supremacy and His people's central role in His global plan.
"for in my wrath I smote thee"
This clause provides the divine rationale for the past suffering and serves as a vital theological anchor. God explicitly states that the judgment Israel experienced (e.g., exile, destruction of Jerusalem) was a direct consequence of His "wrath" (Hebrew, qetseph - H7110) or righteous indignation. It underscores divine sovereignty over historical events and confirms that Israel's hardship was a just, albeit painful, discipline for their disobedience and unfaithfulness.
"but in my favour have I had mercy on thee"
This final clause presents the powerful contrast and the ultimate divine disposition. Following the period of wrath, God's "favour" (Hebrew, râtsôwn - H7522, good pleasure, delight) leads to His "mercy" (Hebrew, râcham - H7355, tender compassion). This signifies a profound shift from judgment to grace, indicating that God's ultimate intention for His people is restoration and blessing, driven by His inherent lovingkindness and unwavering faithfulness to His covenant promises, showcasing His redemptive heart.
Literary Devices
Isaiah 60:10 masterfully employs several literary devices to convey its powerful message of transformation and hope. The most prominent is Antithesis or Contrast, starkly juxtaposing God's past "wrath" with His future "favour" and "mercy," and the past destruction with the future rebuilding. This highlights the dramatic reversal of Jerusalem's fortunes, from being smitten to being shown profound compassion. Personification is subtly present as Jerusalem's "walls" are built, implying the restoration of the city's very being, security, and identity. The phrase "sons of strangers" and "their kings" building and ministering uses Hyperbole or Prophetic Idealism to emphasize the extent of the future glory and the unexpected nature of the allies. It conveys a vision of complete submission and willing service from those who were once hostile, underscoring the radical transformation God will enact. Finally, the verse functions as a Prophecy, declaring future events with divine certainty, serving to offer immense hope and assurance to a people facing or recovering from severe judgment, promising a glorious and secure future.
Theological and Thematic Connections
Isaiah 60:10 profoundly illustrates God's sovereign control over history, His unwavering covenant faithfulness, and the expansive nature of His redemptive plan. It reveals that divine judgment is not God's final word, but rather a means to an end—a purification that ultimately leads to an outpouring of grace and restoration. The involvement of "strangers" and "kings" in rebuilding and ministering to Jerusalem is a powerful theological statement about the future inclusion of the Gentiles in God's kingdom and their role in the ultimate flourishing of God's people. This points to a universal vision where all nations will acknowledge God's supremacy and contribute to His redemptive purposes, moving beyond ethnic boundaries to a global worship of the one true God and the establishment of His righteous reign.
Reflection and Application
Isaiah 60:10 offers profound spiritual encouragement, reminding us that even in seasons of divine discipline or personal hardship, God's ultimate disposition towards His people is one of favor and mercy. Just as Jerusalem experienced a period of "wrath" due to disobedience, believers may face consequences for their choices, yet God's faithfulness ensures that His long-term plan is always for restoration and blessing. This verse calls us to trust in God's sovereign hand, knowing that He orchestrates even the most unlikely circumstances—like former adversaries becoming helpers—to fulfill His purposes. It challenges us to embrace a broad vision of God's kingdom, recognizing that His work often involves unexpected people and resources, inviting us to see all individuals as potential contributors to His redemptive plan, regardless of their past. We are called to embody this same spirit of grace, extending mercy and welcoming those who might seem "strange" or different into the fellowship of faith, trusting that God can transform any situation into an opportunity for His glory and the advancement of His kingdom.
Questions for Reflection
FAQ
Who are the "sons of strangers" and "their kings" mentioned in this verse?
The "sons of strangers" (Hebrew, bên nêkâr) refers to non-Israelites or Gentiles. In the context of the Old Testament, these were often nations that had been hostile to Israel or were considered outside of God's covenant people. The mention of "their kings" emphasizes the involvement of foreign rulers and their authority. The prophecy here is remarkable because it foresees a time when these very nations, who once oppressed Israel, would instead contribute to Jerusalem's restoration, serving and honoring God's people. This signifies a profound reversal of roles and points to a future where Gentile nations would recognize and participate in the work of God's kingdom, often bringing their resources and homage, as seen in other prophecies like Isaiah 45:14.
What does the contrast between "wrath" and "favour" signify about God's character?
This contrast highlights the multifaceted nature of God's character: His perfect justice and His boundless mercy. "Wrath" (Hebrew, qetseph) indicates His righteous indignation and disciplinary action against sin, which led to Israel's suffering and exile. It demonstrates that God takes sin seriously and holds His people accountable for their disobedience, affirming His holiness. However, this wrath is not His final word. The shift to "favour" (Hebrew, râtsôwn) and "mercy" (Hebrew, râcham) reveals His ultimate disposition of grace, compassion, and desire for restoration. It shows that even in judgment, God's underlying purpose is redemptive, aiming to bring His people back to Himself and shower them with blessings, demonstrating His enduring faithfulness to His covenant promises, as powerfully affirmed in Psalm 103:8-10.
Christ-Centered Fulfillment
Isaiah 60:10 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ and the establishment of His church. The "wrath" God poured out on His people for their sin was fully borne by Christ on the cross, where He became the Lamb of God who takes away the sin of the world, enduring the divine judgment that humanity deserved. Through His atoning sacrifice, the "favour" and "mercy" of God are now freely extended to all who believe, ushering in an era of unprecedented grace and reconciliation. The prophecy of "sons of strangers" and their "kings" building up Zion's walls and ministering to her is beautifully realized in the New Covenant. The church, as the spiritual Jerusalem, is comprised of both Jews and Gentiles, who are now fellow citizens with the saints and members of the household of God. Gentile believers, once "strangers and foreigners" alienated from God's covenant, are now brought near by the blood of Christ (Ephesians 2:13), actively participating in building up the spiritual temple, with Christ Jesus Himself as the chief cornerstone (Ephesians 2:20-22). Kings and nations, through the transformative power of the Gospel, bring their honor and glory into the New Jerusalem, not through physical servitude, but through spiritual worship and allegiance to the King of Kings, Jesus Christ (Revelation 21:24). Thus, Christ is the ultimate builder of this spiritual city, gathering all peoples into His glorious kingdom, transforming former adversaries into devoted servants and co-laborers for His praise and the expansion of His eternal reign.