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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
Two Centuries of Reception
4 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.
We must keep in mind, however, that the Word promises to the righteous through the mouth of Isaiah that days will come when not the sun but the Lord will be to them an everlasting light, and God will be their glory. And it is from misunderstanding, I think, some pestilent heresy that gave an interpretation to the words “let there be light,” as if they were the expression of a wish merely on the part of the Creator, that Celsus made the remark, “The Creator did not borrow light from above, like those persons who kindle lamps at those of their neighbors.”
According to the word of blessing to the one receiving illumination, “The Lord will be your everlasting light.” … When this economy was reconstituted, God opened his eyes on the house of Judah, that is, the living church of God, with the Savior sent from the house of Judah to rule over it.
(Verse 19, 20.) The sun will no longer be your light by day, nor will the splendor of the moon shine on you; for the LORD will be your everlasting light, and your God will be your glory. Your sun will never set again, and your moon will not decrease; for the LORD will be your everlasting light, and the days of your mourning will be fulfilled. LXX: And there will be no more sun for you to shine by day, nor will the moon's light shine on you at night; but the LORD will be your everlasting light, and your God will be your glory. For the sun will not strike you by day, nor the moon by night. And the Lord will be an everlasting light, and your days of mourning will be ended. From this chapter, we are compelled to refer all that has been said and will be said, to the final time: when the sun and moon cease their function as they pass through heaven and earth. And the Lord Himself will be a perpetual light, so that what the carnal-minded assert to be fulfilled in a thousand years, we may believe will be fulfilled spiritually, in the quality of the promises, not differing in time. To these things it must be briefly answered that if the sun sets at noon for false prophets and sinners, and conversely, the sun of justice rises for those who fear the Lord: why then does the one who says, 'I am the light of the world' (John 8:12), who shines in the darkness, and the darkness has not comprehended him (John 1)? For indeed, the sun does not scorch us during the day, nor does the moon during the night (Psalm 121:6). Because we have the Lord as our perpetual light, and the days of our mourning will be fulfilled, not in the lamentation of the destruction of Jerusalem, but in the rejoicing of the instruction of the Church. Blessed are those who mourn, for they will be comforted. Blessed are those who weep, for they will laugh. Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matthew 5). After being satisfied with the flesh of the Lord, they will proclaim the word of the Lord and declare their works to the king (Psalm 44).
This is exactly what the future life possesses. It will need neither moon nor sun, since it has the ineffable light of God. But those who believe can take advantage of it in a provisional form. Nevertheless, in a figurative sense, believers enjoy this light even now. When they are illuminated by this light, they take the road that is free from error.… And this is what is announced about the life to come. It will have immutability of thought. It will be arrayed in righteousness forever. It will have freedom from sin. It will not have an excess of either youth or age. Instead, it will have a life without end. And in that life those who are worthy will inherit the land of the living.
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Summary
Isaiah 60:19 paints a magnificent picture of Zion's future, where the natural luminaries—the sun and moon—are rendered obsolete by the surpassing radiance of God Himself. This verse prophesies an era of unparalleled divine presence and illumination, signifying an eternal day where the LORD serves as the perpetual light for His people, and their God becomes their ultimate source of glory, honor, and splendor. It speaks to a profound and intimate relationship where God's very being is the source of all that is needed for His redeemed community.
Context
Literary Context
Isaiah 60 stands as a pivotal chapter within the "Book of Comfort" (Isaiah 40-66), which shifts from prophecies of judgment and exile to glorious visions of restoration and salvation for Israel. Following chapters that detail God's sovereignty and His plan for redemption, chapter 60 specifically focuses on the future splendor of Zion (Jerusalem) as a beacon of light and salvation to the nations. The preceding verses (60:1-18) describe the city's emergence from darkness, the ingathering of Gentiles bringing their wealth and honor, and the transformation of its infrastructure. Verse 19, therefore, serves as the climax of this description of divine illumination, establishing the source of Zion's unprecedented glory as God Himself, rather than any created light. This sets the stage for the subsequent verses (60:20-22) which further elaborate on the permanence and perfection of this new era.
Historical & Cultural Context
The prophecies in Isaiah 40-66 were delivered to a people either in exile or facing the prospect of it, grappling with questions of God's faithfulness and their future. The imagery of light and darkness was deeply significant in ancient Near Eastern cultures, often associated with divine presence, blessing, and life versus chaos, judgment, and death. The sun and moon were vital for life, agriculture, and timekeeping, and were sometimes worshipped by surrounding nations. By declaring that God would supersede these natural lights, Isaiah challenged idolatry and affirmed Yahweh's absolute supremacy. The vision of a restored Jerusalem, attracting nations and radiating divine light, would have offered immense hope to a people longing for national and spiritual renewal, reminding them of God's covenant promises and His ultimate plan for their redemption and exaltation among the nations, as seen in earlier prophecies like the vision of the mountain of the Lord's house.
Key Themes
This verse powerfully encapsulates several key themes prevalent throughout Isaiah and the broader biblical narrative. Firstly, it emphasizes Divine Sovereignty and Sufficiency, asserting that God alone is the ultimate source of all light, life, and glory, rendering all created sources secondary. Secondly, it highlights the theme of Restoration and New Creation, envisioning a transformed reality for God's people that transcends the limitations of the present cosmic order, echoing the new heavens and new earth. Thirdly, it speaks to God's Enduring Presence, promising a perpetual, unwavering divine illumination that signifies an eternal covenant relationship. Finally, the theme of Glory and Honor is central, as God Himself becomes the very glory of His people, signifying their identity, worth, and splendor are derived solely from Him. This echoes the promise of God dwelling among His people, as foreshadowed in the tabernacle and temple, and ultimately fulfilled in Christ and the New Jerusalem, where God's presence is the ultimate light and glory, as described in Revelation 21:23.
Exposition and Analysis
Key Word Analysis
This word (H216) refers to illumination or a luminary in every sense, encompassing literal light, brightness, and even metaphorical light such as happiness or clarity. The related root (H215) means "to be luminous" or "to shine." In Isaiah 60:19, its repeated use emphasizes the complete and all-encompassing nature of God's light, which not only replaces but far surpasses the natural light of the sun and moon.
This term (H5769) denotes a duration that is concealed, extending "time out of mind," encompassing both past and future eternity. It signifies perpetuity, continuance, and something that is eternal or perpetual. When applied to God's light, it stresses that this divine illumination is not temporary or cyclical like the sun and moon, but constant, unending, and enduring through all ages, signifying an eternal state of blessing and presence.
This word (H8597) signifies ornament, beauty, bravery, honor, or majesty. It speaks of splendor, distinction, and that which brings honor or praise. In this context, "thy God thy glory" means that God Himself is the source, embodiment, and bestower of all honor, splendor, and true worth for His people. Their very identity and magnificence derive directly from His presence and character.
Verse Breakdown
"The sun shall be no more thy light by day;"
This clause declares a radical shift from the present cosmic order. The sun, the primary source of light during the day, will no longer be necessary for Zion's illumination. This is not a literal abolition of the sun, but a hyperbole emphasizing the overwhelming and superior nature of God's future light, rendering all natural sources redundant.
"neither for brightness shall the moon give light unto thee:"
Mirroring the first clause, this part extends the declaration to the moon, the primary light source by night. Its brightness will also be superseded. The parallelism underscores the comprehensive nature of this divine replacement—day and night, all temporal light sources, will be eclipsed by God's own radiance.
"but the LORD shall be unto thee an everlasting light,"
This pivotal clause introduces the divine alternative. "The LORD" (Yahweh, H3068, the self-existent God) Himself will be the source of light. This light is qualified as "everlasting" (H5769), signifying its perpetual, eternal, and unchanging nature, unlike the transient lights of the cosmos. It promises a constant, unwavering divine presence and guidance.
"and thy God thy glory."
This concluding clause identifies God (H430, ʼĕlôhîym, the Supreme God) not merely as a provider of glory, but as the very essence of Zion's glory (H8597). This means that the honor, splendor, beauty, and true worth of God's people will emanate directly from their intimate relationship with Him. He is their magnificent ornament, their ultimate source of distinction and majesty.
Literary Devices
Isaiah 60:19 masterfully employs several literary devices to convey its profound message. Hyperbole is evident in the declaration that the sun and moon will no longer be needed; this is not a literal statement about cosmic destruction but an emphatic way to stress the immeasurable superiority of God's light. Parallelism is used effectively, with the first two clauses ("The sun shall be no more... neither for brightness shall the moon...") mirroring each other to emphasize the comprehensive nature of the natural lights' obsolescence. The subsequent clauses ("but the LORD shall be... and thy God thy glory") also exhibit synthetic parallelism, where the second line expands upon the first, reinforcing the idea of God's complete sufficiency as both light and glory. Symbolism is central, with "light" representing God's presence, truth, guidance, and blessing, and "darkness" (implied absence of natural light) being overcome by His radiant being. The sun and moon are symbols of the created order, which will be transcended by a new, divinely sustained reality. The entire verse functions as a powerful metaphor for a transformed existence where God's manifest presence is so complete that it outshines all created things, becoming the sole source of illumination and honor.
Theological and Thematic Connections
Isaiah 60:19 articulates a profound theological truth: God Himself is the ultimate and sufficient source of all light, life, and glory for His people. This vision transcends a mere physical reality, pointing to a spiritual state of perfect communion and divine indwelling where God's manifest presence dispels all darkness—whether physical, spiritual, or existential. It speaks to the eschatological hope of a restored creation where the limitations of the present order are overcome by the eternal, unwavering radiance of the Creator. This divine light signifies not only illumination but also truth, guidance, protection, and joy, establishing God as the singular wellspring of all that is good and necessary for His redeemed community, whose very identity and splendor are found in Him alone.
Reflection and Application
Isaiah 60:19 offers a breathtaking vision of ultimate hope and divine sufficiency that profoundly impacts believers today. In a world often shrouded in various forms of darkness—confusion, despair, fear, and moral decay—this verse reminds us that there is a promised future where God's light will utterly consume all shadows. This should cultivate in us an unwavering hope, anchoring our souls in the certainty of God's eternal plan for restoration and glory. Practically, it calls us to a deeper reliance on God as our present and ultimate source of truth, guidance, and validation. We are encouraged to turn away from seeking illumination or worth from fleeting worldly sources, which are like the temporary lights of the sun and moon. Instead, we are to fix our gaze on the LORD, who is our everlasting light and our very glory, finding our identity, purpose, and all-satisfying joy in Him alone. Living in this reality means allowing His divine presence to illuminate our paths, transform our perspectives, and empower us to reflect His light and glory into the world around us, living as children of light in anticipation of that glorious eternal day.
Questions for Reflection
FAQ
Is Isaiah 60:19 a literal prophecy about the sun and moon ceasing to exist?
While the language is dramatic, the prophecy in Isaiah 60:19 is best understood as hyperbole and metaphor rather than a literal cessation of the sun and moon. It emphasizes the overwhelming superiority and sufficiency of God's own light. In the ultimate fulfillment, particularly as described in the New Testament (e.g., Revelation 21:23 and Revelation 22:5), the "new heavens and new earth" will be so permeated by God's direct presence and glory that the created luminaries will simply be unnecessary for illumination. It points to a transformed reality where God's light is direct, perpetual, and all-sufficient, rendering secondary light sources redundant.
Christ-Centered Fulfillment
Isaiah 60:19 finds its ultimate and glorious fulfillment in Jesus Christ, who is the very embodiment of God's everlasting light and glory. The natural lights of the sun and moon, which are temporary and cyclical, foreshadowed a greater, eternal light that would come into the world. Jesus declared Himself to be "the light of the world" in John 8:12, and John 1:4-5 proclaims that in Him was life, and that life was the light of mankind, a light that darkness could not overcome. He is the radiance of God's glory (Hebrews 1:3), the one through whom the Father's splendor is fully revealed. The prophetic vision of God being Zion's everlasting light and glory is realized in the person of Christ, who illuminates the hearts of believers (2 Corinthians 4:6) and guides them into all truth. Ultimately, the New Jerusalem, the dwelling place of God with humanity, will have no need for the sun or moon, "for the glory of God gives it light, and the Lamb is its lamp" (Revelation 21:23). Thus, Isaiah's prophecy points directly to the eschatological reality where Christ, the Lamb of God, is the eternal, all-sufficient light and the very glory of His redeemed people.