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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 60:15–22. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of 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.
The apostles received the gospel for us from the Lord Jesus Christ; Jesus the Christ was sent forth from God. So then Christ is from God and the apostles are from Christ. Both, therefore, came of the will of God in good order. Having therefore received their orders and being fully assured by the resurrection of our Lord Jesus Christ and full of faith in the Word of God, they went forth with the firm assurance that the Holy Spirit gives, preaching the good news that the kingdom of God was about to come. So, preaching in the country and in the towns, they appointed their firstfruits, when they had tested them by the Spirit, to be bishops and deacons for the future believers. And this was no new thing they did, for indeed something had been written about bishops and deacons many years ago; for somewhere thus says the Scripture, “I will appoint their bishops in righteousness and their deacons in faith.”
(Vers. 17 seqq.) I will bring gold instead of bronze, and silver instead of iron, and bronze instead of wood, and iron instead of stones; and I will appoint peace as your overseer, and justice as your ruler. No more shall iniquity be heard in your land, devastation and destruction within your borders; but your walls shall be called Salvation, and your gates Praise. LXX: I will bring gold instead of bronze for you, and silver instead of iron, and bronze instead of wood, and iron instead of stones. And I will give your princes peace, and your bishops justice, and in your land no more iniquity will be heard, nor affliction and misery in your borders; but your walls shall be called Salvation, and your gates Praise. The same thing applies to places, some being foreign, others native. And lest I should seem to say anything about the arts of rhetoric and dialectic, I will give common examples that can instruct the average reader. My son, who resembles me and has my nature, has a son of his own. Let me also say something else: one is greater, the other is lesser. The centurion is greater than the common soldier, but lesser than the tribune. There are few compared to ten: more compared to one. Therefore, in the spiritual restoration of Jerusalem, wood will turn into bronze, and stones will be transformed into iron. That is, once brutish and insensitive men will be transformed into those materials that provide some utility to the city. And brass and iron will be changed into gold and silver through the growth of virtues, so that they may not only have the appearance of usefulness, but also value and beauty. We have often spoken about what gold and silver signify in the Holy Scriptures. 'I will set your rulers in peace, and your bishops in justice,' says the Lord. Concerning this, it is written in Hebrew: 'I will appoint your visitation as peace, and your overseers as justice.' In the Holy Scriptures, the marvelous majesty is evident, as it named the future rulers of the Church as bishops, whose entire visitation is in peace, and the title of their dignity is in justice. So that no partiality is shown in judgment, nor anything wicked is heard in the land of the Church, nor affliction and misfortune in its territories. Wherever there is iniquity and justice is not observed, and peace is lost, all these things will follow. But for these reasons, he says, salvation will occupy all your walls, whether the savior, who is called Jesus in Hebrew, which properly means the name of the Lord. For he is the strength of the walls of the Church, which has gates in praise of the Lord: so that those who enter it may first learn to praise the Lord, and confess his name. And what the Seventy have interpreted for praise as γλύμμα, that is, sculpture, we can say that the gates of the Church should be engraved with virtues, through which we enter it.
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Summary
Isaiah 60:17 unveils a magnificent prophetic vision of Zion's future glory, portraying a radical transformation from lesser to greater value in both material resources and, more profoundly, in the character of its leadership. This verse, situated within a broader prophecy of divine restoration and light, promises that God Himself will replace inferior materials like brass, iron, wood, and stones with superior ones such as gold, silver, brass, and iron, signifying unparalleled prosperity and an elevation in status. Crucially, it declares a spiritual and ethical revolution in governance, where those in authority will embody peace and righteousness, reflecting God's perfect rule over His redeemed people in an era of unprecedented flourishing.
Context
Literary Context
Isaiah 60 stands as a radiant beacon of hope and restoration, following chapters that detail Israel's sin, judgment, and subsequent exile (e.g., Isaiah 58 and Isaiah 59). The chapter opens with a triumphant call for Jerusalem to "Arise, shine, for your light has come!" (Isaiah 60:1), and proceeds to describe a future era where the glory of the Lord will be manifest upon her, drawing nations and their wealth as tribute. Verse 17 specifically builds upon this theme of divine blessing and transformation, moving from the general influx of material riches (e.g., Isaiah 60:5-7) to a qualitative improvement of existing structures and, most significantly, the moral character of leadership. It is a promise of a complete spiritual and material renewal, where every aspect of Zion's life is elevated by God's direct, sovereign intervention.
Historical & Cultural Context
The prophecy of Isaiah 60 is set against the backdrop of Israel's exile and subsequent return, a period marked by desolation, the destruction of their temple and city, and the lingering effects of judgment. The imagery of replacing common materials with precious ones would have resonated deeply with a people who had experienced the plundering of their wealth and the degradation of their national status. Gold, silver, brass, and iron were not merely commodities; they symbolized strength, value, and divine presence, often used in the construction of sacred spaces like the tabernacle and temple, as seen in Exodus 25 and 1 Kings 6. The mention of "officers" and "exactors" (tax collectors or taskmasters) speaks to the common experience of oppressive or corrupt governance, both from foreign powers (like Assyria or Babylon) and sometimes from within Israel itself (e.g., 1 Samuel 8:11-18). The promise of peace and righteousness in leadership would have been a profound aspiration for a people weary of injustice and strife, envisioning a society governed according to God's perfect standards.
Key Themes
This verse powerfully contributes to several overarching themes in Isaiah. Firstly, it underscores the theme of Divine Transformation and Restoration, where God actively intervenes to reverse the effects of sin and judgment, bringing about a new and elevated reality. The progression from lesser to greater value in materials (brass to gold, iron to silver, wood to brass, stones to iron) is a vivid metaphor for this radical upgrade, reflecting God's ability to create something far superior out of what was ordinary or even damaged, a concept echoed in the promise of a new heavens and new earth. Secondly, the verse highlights the theme of Righteous and Peaceful Governance. The promise to make "officers peace, and thine exactors righteousness" is a profound theological statement about the nature of God's ideal kingdom. It signifies a shift from potentially oppressive or self-serving rule to leadership characterized by divine attributes of justice and harmony, a vision consistent with the Messianic prophecies of a king who will rule with righteousness and equity. Finally, the repeated "I will bring" and "I will make" emphasizes God's Sovereign Initiative and Action. This transformation is not achieved by human effort or political reform but is a direct, unilateral act of God, demonstrating His power and faithfulness to His covenant promises.
Exposition and Analysis
Key Word Analysis
This word (H5178) refers to copper or something made of that metal, often translated as "brass." Figuratively, it can denote something of lesser value when compared to gold or silver, or even signify "filthiness" in other contexts. In this verse, its replacement by gold signifies a dramatic increase in material worth and status, moving from a common, utilitarian metal to the most precious, symbolizing a profound upgrade in Zion's resources and standing.
The root word (H5065) means "to drive," implying to drive an animal, a workman, or a debtor. It carries strong connotations of being a taskmaster, oppressor, or one who taxes harshly and unjustly. The transformation of "exactors" into "righteousness" (H6666) is a powerful reversal, indicating a shift from coercive, burdensome, and corrupt authority to leadership characterized by integrity, fairness, and moral uprightness, reflecting God's own character of justice.
This rich Hebrew word (H7965) encompasses far more than just the absence of conflict. It signifies completeness, wholeness, welfare, health, prosperity, and harmony. When officers are made "peace," it means their very essence, their administrative actions, and the outcome of their leadership will embody and facilitate this comprehensive well-being for the people, ensuring a flourishing society under their care, free from internal strife and external threats.
This term (H6666) denotes rightness (abstractly), rectitude (subjectively), justice (objectively), moral virtue, and even prosperity as a result of right living. For exactors to become "righteousness" means that their actions, particularly in collecting dues or administering justice, will be characterized by absolute fairness, equity, and adherence to God's moral standards, eradicating any form of exploitation, corruption, or partiality in the administration of public affairs.
Verse Breakdown
"For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron"
This initial clause establishes a profound material and qualitative upgrade, demonstrating God's sovereign power to elevate Zion. God promises to replace common, less valuable materials with increasingly precious ones. This signifies an era of unprecedented prosperity, abundance, and elevation of status for Zion. It's not merely an addition of wealth but a complete transformation of existing foundations and resources, indicating a divine reversal of past scarcity or degradation, and a profound increase in intrinsic value.
"I will also make thy officers peace"
This marks a pivotal shift from material transformation to moral and ethical governance. "Officers" refers to those in positions of authority, administration, or oversight. The promise is that their very nature or the outcome of their leadership will be "peace" (shalom). This implies that their rule will foster holistic well-being, harmony, security, and prosperity for the community, rather than oppression, discord, or chaos. Their administration will actively promote the comprehensive flourishing of the people.
"and thine exactors righteousness"
"Exactors" refers to those who collect taxes, tribute, or enforce demands, often associated with harshness or injustice in ancient contexts. The promise that they will become "righteousness" signifies a radical ethical transformation. Their actions, particularly in financial matters and the application of law, will be characterized by absolute justice, fairness, and moral integrity, ensuring that all dealings are equitable and aligned with divine standards, thereby eradicating corruption and exploitation from the highest levels of governance.
Literary Devices
Isaiah 60:17 employs several potent literary devices to convey its message of radical transformation and divine elevation. The most prominent is Metonymy and Symbolism, where the progression of materials (brass, gold, iron, silver, wood, stones) symbolizes the qualitative state of the city's resources, infrastructure, and overall prosperity. The deliberate sequence from lesser to greater value (brass to gold, iron to silver, wood to brass, stones to iron) functions as a powerful Climax or Ascension, illustrating an unparalleled upgrade in every aspect of Zion's material existence. This also serves as an Antithesis or Contrast, vividly setting the glorious, divinely ordained future against any humble or degraded past. Furthermore, the final clauses, "I will also make thy officers peace, and thine exactors righteousness," utilize profound Personification and Metaphor. Officers and exactors do not literally become the abstract qualities of "peace" and "righteousness," but rather their very character, conduct, and the outcomes of their function will embody these virtues, transforming governance into a pure expression of divine order and justice. The repeated declarative phrase "I will bring" and "I will make" powerfully emphasizes Divine Agency and Sovereignty, highlighting that this comprehensive transformation is solely God's work, not the result of human effort or political reform.
Theological and Thematic Connections
Isaiah 60:17 is a profound declaration of God's redemptive power, showcasing His commitment to not only restore but also elevate His people beyond their former glory. The transformation from common materials to precious ones speaks to the abundance and divine favor that will characterize the eschatological age, where God's presence brings unparalleled blessing and intrinsic value. More significantly, the promise of peace and righteousness in leadership signifies the establishment of God's perfect kingdom, where justice and harmony prevail, reflecting His own character and the very nature of His rule. This vision moves beyond mere material prosperity to encompass a holistic societal renewal, where governance itself becomes an instrument of divine blessing, ensuring the comprehensive well-being and moral integrity of the community. It foreshadows a time when all earthly structures will align with heavenly principles, culminating in a society perfectly ordered by divine wisdom and love.
Reflection and Application
Isaiah 60:17 offers a breathtaking vision of divine transformation that extends far beyond mere material upgrade; it speaks to a profound spiritual and ethical renewal orchestrated by God Himself. For us today, this verse serves as a powerful reminder of God's redemptive capacity to take what is ordinary, damaged, or even oppressive, and transform it into something of immense value, peace, and righteousness. It calls us to hope in a future where God's perfect will is fully realized, not just in grand cosmic events but in the very fabric of society and leadership. This should inspire us to pray for and actively work towards righteous governance in our own contexts, understanding that true societal flourishing is rooted in leaders who embody peace and justice. Furthermore, it encourages personal reflection: just as God transforms materials and leaders, He desires to transform our own hearts and lives, replacing our "brass" with "gold," our "iron" with "silver," and making us instruments of His peace and righteousness in the world, reflecting His character in our daily interactions and spheres of influence.
Questions for Reflection
FAQ
What is the primary message of Isaiah 60:17?
The primary message of Isaiah 60:17 is God's promise of radical transformation and elevation for Zion (Jerusalem), encompassing both unparalleled material prosperity and, more significantly, a complete ethical and moral renewal of its leadership. God Himself will replace lesser materials with more precious ones, and corrupt or oppressive governance with leadership characterized by peace and righteousness, ushering in an era of divine order and flourishing that reflects His own perfect character.
How does this verse relate to the broader themes of Isaiah?
This verse is deeply embedded in Isaiah's overarching themes of judgment, restoration, and the future glory of God's kingdom. It follows prophecies of Israel's exile and suffering, serving as a powerful declaration of God's faithfulness to His covenant promises and His intention to bring about a glorious future. It connects to the theme of divine sovereignty, as God is the active agent ("I will bring," "I will make") in this transformation. It also foreshadows the Messianic age, where a righteous king will rule with justice and peace, bringing about a new creation where God's perfect standards prevail, as seen in passages like Isaiah 11:1-5.
Does this prophecy have a literal or spiritual fulfillment?
Like many Old Testament prophecies, Isaiah 60:17 can be understood to have both literal and spiritual dimensions, with an ultimate eschatological fulfillment. Historically, there was a degree of restoration for Jerusalem after the exile, but the grandeur described here far exceeds any historical reality. The material transformation points to God's abundant provision, while the ethical transformation of leadership points to the ideal kingdom of God. Ultimately, it finds its most complete fulfillment in the spiritual reality of the New Jerusalem and the eternal reign of Christ, where perfect peace and righteousness are fully established, as described in Revelation 21 and Revelation 22.
Christ-Centered Fulfillment
Isaiah 60:17 finds its ultimate and most profound fulfillment in Jesus Christ and His kingdom. The prophecy of replacing lesser materials with greater ones, and more importantly, transforming oppressive leadership into instruments of peace and righteousness, points directly to the reign of the Messiah. Jesus is the Prince of Peace who establishes a kingdom not of this world, but one characterized by divine justice and harmony. He is the Lamb of God who takes away the sin of the world (John 1:29), and through His atoning sacrifice, He inaugurates a new covenant where believers are made new creations, redeemed from the old order of sin and death (2 Corinthians 5:17). The promise that "officers peace, and exactors righteousness" is perfectly embodied in Christ's rule, where all authority is exercised with perfect love, justice, and truth (Matthew 28:18). His Church, as the spiritual Zion, is called to reflect this transformed reality, with leaders who shepherd God's flock in righteousness and peace, following the example of the Chief Shepherd. Ultimately, the vision culminates in the New Jerusalem, the eternal city where God Himself dwells with His people, and there is no more curse, only perfect peace and righteousness under the eternal reign of Christ, the true King and Lord of all (Revelation 21:3-4).