TRV
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.
(Verses 13, 14.) The glory of Lebanon will come to you, the cypress, the fir tree, and the pine tree together, to beautify the place of my sanctuary; and I will glorify the place of my feet. The descendants of those who oppressed you will come to you bent low, and all who spoke against you will bow down at your feet and call you the city of the Lord, the Holy One of Israel. LXX: The glory of Lebanon will come to you with the cypress, the pine tree, and the cedar tree together to glorify my holy place, and I will glorify the place of my feet. And those who have humiliated you, and have provoked you, will come to you trembling, and they will bow down at your feet, all those who have provoked you; and you will be called the city of the Lord, Zion. Sancti Israel. Many things are missing in the Septuagint, which I have placed under asterisks from the Hebrew, and what they have added, I have marked with an obelus. Mount Lebanon is a mountain in Phoenicia, planted with tall trees, which the Psalmist describes saying: I have seen the wicked exalted and lifted up like the cedars of Lebanon (Ps. 36:35). And in another place: The Lord will shatter the cedars of Lebanon (Ps. 29:5). And many other things that I pass over for the sake of brevity. About this, once King Hiram of Tyre used to send cedars to Solomon in Joppa for the building of the Temple of God (3 Kings 5). Concerning this, Scripture also now promises the fir tree, the box tree, and the pine tree, or according to the Septuagint, the cypress tree and the pine tree, and the cedar tree, or according to Aquila, the fir tree, the thaadaor tree, and the thaassur tree; or according to Theodotion, the Brais tree, the Thadaar tree, and the Theassur tree, should be cut down together, so that the temple of Zion may be built (2 Chronicles 2). But if this is the case, where will the golden and jeweled Jerusalem be? Where will the Lamb's wife be? Where will the twelve gates, distinguished by a variety of precious stones, be? Unless perhaps it will be built with walls adorned with gems, and its foundation, and the Temple, which ought to be more beautiful, will be built with wood. By what means are we compelled to understand all things spiritually, that the fir, cypress, pine, and cedar, once lofty trees of Lebanon, have glorified the Temple of God, and made His holy place illustrious? So that I do not drag out the sense in a lengthy discourse, does not the holy and most eloquent martyr Cyprian, and the confessor Hilary of our time, seem to you to have built the Church of God like once towering trees in the world? And what follows: And they shall come to you bowed down, or returning, the sons of those who humbled you, and they shall adore the steps of your feet, all who detracted from you, we should understand this about those who are Christians not by choice but by necessity, and who, fearing the offense of the rulers, bend with fearful minds. Certainly, what persecutors believed later. Such was also the apostle Paul, who persecuted the Church of God, and later was called a vessel of election (Acts 9). When this has been fulfilled, so that the fullness of the Gentiles may enter, then all Israel will be saved. And it will be truly called the city of the Lord Zion, Holy Israel, which stands on a hill and is gathered from both peoples.
Scripture likes to compare the multitude of the saints with trees of this kind.… Paul calls us in one place “the plantation of God.” Some interpreters say that Scripture calls the nations Lebanon (just as Carmel can mean Jerusalem, though it is a mountain in Samaria) on the grounds that it comes from another race. According to the historical sense it means those trees supplied for rebuilding. But according to the spiritual sense, it means the minds of the righteous ones. These are they who submitted themselves to those persecuting the church and with this transformation of mind worship God in it. Others think that it is Jerusalem that has been humbled and sings praises to Christ.
Continue studying Isaiah 60:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Isaiah 60:14 presents a vivid prophetic declaration within a grand vision of Jerusalem's future glory and restoration during the messianic age. It powerfully depicts a dramatic reversal of fortunes, where those who once oppressed and despised God's chosen city and people will now come in profound submission and reverence, acknowledging Zion as "The city of the LORD, The Zion of the Holy One of Israel." This verse encapsulates core themes of divine vindication, the exaltation of God's people, and the universal recognition of His sovereignty and unique covenant relationship with Israel.
Context
Literary Context
Isaiah 60:14 is situated within the latter portion of the book of Isaiah, specifically within chapters 56-66, often referred to as "Third Isaiah." This section predominantly focuses on the restoration of Jerusalem and the establishment of God's universal kingdom following the Babylonian exile. Chapter 60 itself opens with a majestic call for Jerusalem to "Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee" as found in Isaiah 60:1. The preceding verses describe the nations of the world bringing their wealth, honor, and peoples to Zion, signifying a global pilgrimage to God's dwelling place. Verse 14 specifically highlights the vindication of Jerusalem, promising that former adversaries will not only cease their opposition but will actively acknowledge her divinely favored and elevated status. This vision stands in stark contrast to the historical periods of Israel's suffering, exile, and humiliation, offering a hope-filled future where God's promises of restoration and justice are fully realized. The chapter culminates in a vision of an everlasting covenant and a righteous, glorious people, as prophesied in Isaiah 60:21.
Historical & Cultural Context
The prophecy in Isaiah 60 was likely delivered to a post-exilic community, or at least one grappling with the trauma of exile and the immense challenges of rebuilding. For centuries, Judah had faced relentless oppression, invasion, and contempt from surrounding nations—Assyria, Babylon, Egypt, and others. The idea of these very nations, or their descendants, coming in submission to Jerusalem would have been a profoundly counter-cultural and revolutionary concept for the original audience. In the ancient Near East, bowing down or prostrating oneself at the feet of a victor or sovereign was a common and powerful gesture of absolute subjugation, homage, and fealty. The public humiliation of enemies was a clear sign of divine favor upon the victorious party. Thus, this prophecy speaks directly to the deep-seated longing for justice and vindication among a people who had experienced immense suffering and perceived abandonment. It promises not merely peace, but a dramatic reversal of power dynamics, where the oppressed become the recipients of profound homage, all orchestrated by God's sovereign hand.
Key Themes
This verse powerfully contributes to several overarching themes prevalent throughout the book of Isaiah. Firstly, it underscores the theme of Divine Reversal and Vindication, demonstrating God's unwavering justice and His ultimate defense of His chosen city and people. Those who inflicted pain and showed contempt will now humble themselves, showcasing God's sovereignty over history and nations, a concept also seen in other prophecies like Isaiah 49:23. Secondly, it highlights the Restoration and Exaltation of Zion, portraying Jerusalem as being elevated to a position of unparalleled honor and prominence. She is not merely restored from ruin but is also recognized as the spiritual and political focal point of God's presence and activity on earth, a concept echoed throughout the prophetic books, such as in Zechariah 8:3. Thirdly, the repeated declaration, "The city of the LORD, The Zion of the Holy One of Israel," emphasizes the Recognition of God's Sovereignty by the nations. Jerusalem's glory is not inherent but derived from her unique covenant relationship with Yahweh. The title "Holy One of Israel" is a signature phrase in Isaiah, appearing over twenty-five times, underscoring God's incomparable holiness, His covenant faithfulness, and His distinct identity as the God of Israel. This recognition signifies that the nations will come to acknowledge the true God through Zion's transformed status, a theme also found in Isaiah 2:2-4.
Exposition and Analysis
Key Word Analysis
Referring to a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc.). Here, "sons" signifies the descendants or inheritors of those who afflicted Israel. This highlights a generational reversal, indicating that the future generations of former oppressors will be the ones to offer homage, signifying a complete and lasting change in relationship and status.
A primitive root meaning to depress literally or figuratively, transitive or intransitive (in various applications, as follows); abase self, afflict(-ion, self), chasten self, deal hardly with, defile, exercise, force, humble (self), hurt, ravish, submit self, weaken. This word powerfully describes the historical reality of Israel's suffering at the hands of hostile nations, setting the stage for the dramatic reversal promised in the verse.
A primitive root meaning to depress, i.e., prostrate (especially reflexive, in homage to royalty or God). This word denotes a profound act of submission, reverence, and worship. It is a posture of utter humility, acknowledging superior authority and power, far beyond a mere polite greeting. The prostration signifies a complete surrender and recognition of Zion's divinely appointed preeminence.
Meaning sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary. This title, frequently used by Isaiah, emphasizes God's absolute distinctiveness, moral purity, and transcendent majesty. Attributing Zion to the "Holy One of Israel" elevates its status beyond a mere earthly city, declaring it to be uniquely consecrated and belonging to the most sacred and powerful being in existence, whose holiness is the source of Israel's identity and future glory.
Verse Breakdown
"The sons also of them that afflicted thee shall come bending unto thee;"
This clause initiates the dramatic reversal of fortunes. "The sons" indicates a future generation, suggesting a lasting and perhaps inherited change in disposition. "Them that afflicted thee" refers to Israel's historical oppressors, highlighting the justice and vindication God will bring. Their "coming bending unto thee" signifies an act of profound submission and humility, a complete reversal of their former stance of aggression and contempt. It implies a recognition of Zion's elevated status, which is divinely ordained.
"and all they that despised thee shall bow themselves down at the soles of thy feet;"
This clause intensifies the imagery of submission and broadens its scope. "All they that despised thee" includes any who held Israel in contempt, emphasizing the universality of this future recognition. To "bow themselves down at the soles of thy feet" is an ancient Near Eastern gesture of ultimate deference, signifying complete subjugation and homage. It is an act of acknowledging absolute superiority and authority, demonstrating that Israel's former adversaries will be utterly humbled before her.
"and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel."
This final clause reveals the ultimate reason for the enemies' submission: their acknowledgment of God's unique relationship with Zion. They will verbally declare Jerusalem's divine ownership and special status. "The city of the LORD" asserts Yahweh's proprietorship and presence, indicating that Jerusalem is not merely a human settlement but a place consecrated by God Himself. "The Zion of the Holy One of Israel" further emphasizes this unique bond, using Isaiah's distinctive title for God, "the Holy One of Israel," to underscore God's incomparable holiness and His covenant faithfulness as the source of Zion's glory. This declaration signifies a universal recognition of God's sovereignty and holiness through His chosen city.
Literary Devices
Isaiah 60:14 employs several powerful literary devices to convey its message of future glory and vindication. Personification is evident as Zion (Jerusalem) is treated as a living entity, capable of receiving homage and having "feet" at which others bow. This elevates the city beyond a mere geographical location to a symbolic representation of God's chosen people and His dwelling place. Hyperbole is used in the phrase "bow themselves down at the soles of thy feet," which, while rooted in ancient customs of submission, emphasizes the extreme and total nature of the enemies' humiliation and Zion's exaltation. It suggests an overwhelming and undeniable recognition of Zion's divine favor. The Repetition of naming Jerusalem as "The city of the LORD" and "The Zion of the Holy One of Israel" serves to emphasize and reinforce its unique theological significance and divine ownership. This double appellation acts as a powerful declaration, cementing Zion's identity as God's special possession. Furthermore, the entire verse is built upon a profound Irony and Reversal of Fortune, where the oppressors become the humbled, and the despised become the revered. This dramatic turnaround highlights God's justice and His sovereign power to transform circumstances, bringing about His perfect will.
Theological and Thematic Connections
Isaiah 60:14 is a profound theological statement on God's unwavering faithfulness to His covenant promises and His ultimate triumph over all opposition. It underscores the biblical theme of divine justice, where the scales of history are ultimately balanced by God's righteous hand. This future vindication of Zion is not merely about human triumph but about the universal recognition of Yahweh's sovereignty and holiness. It points to a time when all nations will acknowledge that salvation and truth emanate from the God of Israel, and that His chosen people, represented by Zion, are indeed His unique possession. This vision of a restored and exalted Jerusalem serves as a powerful symbol of God's eschatological kingdom, where His glory will fill the earth and His people will dwell in secure peace and honor. It is a testament to the enduring hope that God's purposes will prevail, and that His light will ultimately dispel all darkness, drawing all peoples to Himself.
Reflection and Application
Isaiah 60:14 offers profound hope and assurance for believers navigating a world often hostile to faith. It reminds us that God is a God of perfect justice who will ultimately vindicate His people and His divine purposes. For those who have faced affliction, contempt, or marginalization for their faith, this verse promises a future where God's truth will prevail, and those who mocked or oppressed will acknowledge His power and the unique status of His kingdom. This is not a call for human vengeance, but a divine assurance that God Himself will set things right, demonstrating His glory to all nations. Our present struggles are temporary, and our ultimate vindication is secure in God's sovereign plan. We are called to live now as citizens of this future glorious city, reflecting its light and truth even amidst present darkness, trusting that God's ultimate triumph will bring universal recognition of His holiness and sovereignty. This vision should inspire perseverance, resilience, and a steadfast hope in God's unfailing promises, empowering us to stand firm in our faith.
Questions for Reflection
FAQ
Does this prophecy refer to a literal bowing down of nations to physical Jerusalem, or is it symbolic?
While the imagery in Isaiah 60:14 is vivid and uses literal actions (bending, bowing at feet), biblical prophecy often operates on multiple levels of fulfillment. Historically, there might have been partial fulfillments, but the grandeur of the vision suggests an ultimate, eschatological fulfillment that transcends a purely physical, earthly city. The "Zion" here represents not just the geographical city but also God's people and the spiritual dwelling place of His presence. Therefore, it is best understood as both a literal promise of future recognition for Jerusalem and, more broadly, a symbolic depiction of the universal acknowledgment of God's sovereignty and the triumph of His kingdom, ultimately fulfilled in the New Jerusalem and the Church. This spiritual interpretation aligns with passages like the description of the New Jerusalem descending from heaven and the understanding that believers have come to Mount Zion, the city of the living God.
Christ-Centered Fulfillment
Isaiah 60:14 finds its ultimate and most profound fulfillment in Jesus Christ and His new covenant community, the Church. While the prophecy speaks of a future glory for literal Zion, the New Testament reveals that the true "city of the LORD" and "Zion of the Holy One of Israel" is now spiritual, encompassing all who are in Christ. Jesus Himself is the "light" that has come, as proclaimed in John 8:12, and through Him, the glory of God is fully revealed. The "sons of them that afflicted" and "they that despised" are not merely ancient nations, but all humanity, who, apart from Christ, stand in opposition to God. Yet, through the Gospel, these very individuals are invited to come in submission, not to an earthly city, but to the reign of Christ. As Philippians 2:10-11 declares, "at the name of Jesus every knee should bow, of those in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." This universal homage, once promised to Zion, is now directed to Christ, the true King of Zion. The Church, as the body of Christ and the spiritual Israel, becomes the recipient of this honor, not for its own sake, but because it is indwelt by the Holy Spirit and represents the presence of the "Holy One of Israel" in the world. The ultimate vision of the New Jerusalem in Revelation 21 depicts the nations walking by its light and bringing their glory into it, signifying the final and complete fulfillment of Isaiah's prophecy in the eternal reign of Christ.