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Commentary on Isaiah 60 verses 1–8
It is here promised that the gospel temple shall be very lightsome and very large.
I. It shall be very lightsome: Thy light has come. When the Jews returned out of captivity they had light and gladness, and joy and honour; they then were made to know the Lord and to rejoice in his great goodness; and upon both accounts their light came. When the Redeemer came to Zion he brought light with him, he himself came to be a light. Now observe, 1. What this light is, and whence it springs: The Lord shall arise upon thee (Isa 60:2), the glory of the Lord (Isa 60:1) shall be seen upon thee. God is the father and fountain of lights, and it is in his light that we shall see light. As far as we have the knowledge of God in us, and the favour of God towards us, our light has come. When God appears to us, and we have the comfort of his favour, then the glory of the Lord rises upon us as the morning light; when he appears for us, and we have the credit of his favour, when he shows us some token for good and proclaims his favour to us, then his glory is seen upon us, as it was upon Israel in the pillar of cloud and fire. When Christ arose as the sun of righteousness, and in him the day-spring from on high visited us, then the glory of the Lord was seen upon us, the glory as of the first-begotten of the Father. 2. What a foil there shall be to this light: Darkness shall cover the earth; but, though it be gross darkness, darkness that might be felt, like that of Egypt, that shall overspread the people, yet the church, like Goshen, shall have light at the same time. When the case of the nations that have not the gospel shall be very melancholy, those dark corners of the earth being full of the habitations of cruelty to poor souls, the state of the church shall be very pleasant. 3. What is the duty which the rising of this light calls for: "Arise, shine; not only receive this light, and" (as the margin reads it) "be enlightened by it, but reflect this light; arise and shine with rays borrowed from it." The children of light ought to shine as lights in the world. If God's glory be seen upon us to our honour, we ought not only with our lips, but in our lives, to return the praise of it to his honour, Mat 5:16; Phi 2:15.
II. It shall be very large. When the Jews were settled again in their own land, after their captivity, many of the people of the land joined themselves to them; but it does not appear that there ever was any such numerous accession to them as would answer the fulness of this prophecy; and therefore we must conclude that this looks further, to the bringing of the Gentiles into the gospel church, not their flocking to one particular place, though under that type it is here described. There is no place now that is the centre of the church's unity; but the promise respects their flocking to Christ, and coming by faith, and hope, and holy love, into that society which is incorporated by the charter of his gospel, and of the unity of which he only is the centre - that family which is named from him, Eph 3:15. The gospel church is expressly called Zion and Jerusalem, and under that notion all believers are said to come to it (Heb 12:22. You have come unto Mount Zion, to the city of the living God, the heavenly Jerusalem), which serves for a key to this prophecy, Eph 2:19. Observe,
1.What shall invite such multitudes to the church: "They shall come to thy light and to the brightness of thy rising, Isa 60:3. They shall be allured to join themselves to thee," (1.) "By the light that shines upon thee," the light of the glorious gospel, which the churches hold forth, in consequence of which they are called golden candlesticks. This light which discovers so much of God and his good will to man, by which life and immortality are brought to light, this shall invite all the serious well-affected part of mankind to come and join themselves to the church, that they may have the benefit of this light to inform them concerning truth and duty. (2.) "By the light with which thou shinest." The purity and love of the primitive Christians, their heavenly-mindedness, contempt of the world, and patient sufferings, were the brightness of the church's rising, which drew many into it. The beauty of holiness was the powerful attractive by which Christ had a willing people brought to him in the day of his power, Psa 110:3.
2.What multitudes shall come to the church. Great numbers shall come, Gentiles (or nations) of those that are saved, as it is expressed with allusion to this, Rev 21:24. Nations shall be discipled (Mat 28:19), and even kings, men of figure, power, and influence, shall be added to the church. They come from all parts (Isa 60:4): Lift up thy eyes round about, and see them coming, devout men out of every nation under heaven, Act 2:5. See how white the fields are already to the harvest, Joh 4:35. See them coming in a body, as one man, and with one consent: They gather themselves together, that they may strengthen one another's hands, and encourage one another. Come, and let us go, Isa 2:3. "They come from the remotest parts: They come to thee from far, having heard the report of thee, as the queen of Sheba, or seen thy star in the east, as the wise men, and they will not be discouraged by the length of the journey from coming to thee. There shall come some of both sexes. Sons and daughters shall come in the most dutiful manner, as thy sons and thy daughters, resolved to be of thy family, to submit to the laws of thy family and put themselves under the tuition of it. They shall come to be nursed at thy side, to have their education with thee from their cradle." The church's children must be nursed at her side, not sent out to be nursed among strangers; there, where alone the unadulterated milk of the word is to be had, must the church's new-born babes be nursed, that they may grow thereby, Pe1 2:1, Pe1 2:2. Those that would enjoy the dignities and privileges of Christ's family must submit to the discipline of it.
3.What they shall bring with them and what advantage shall accrue to the church by their accession to it. Those that are brought into the church by the grace of God will be sure to bring all they are worth in with them, which with themselves they will devote to the honour and service of God and do good with in their places. (1.) The merchants shall write holiness to the Lord upon their merchandise and their hire, as Isa 23:18. "The abundance of the sea, either the wealth that is fetched out of the sea (the fish, the pearls) or that which is imported by sea, shall all be converted to thee and to thy use." The wealth of the rich merchants shall be laid out in works of piety and charity. (2.) The mighty men of the nations shall employ their might in the service of the church: "The forces, or troops, of the Gentiles shall come unto thee, to guard thy coasts, strengthen thy interests, and, if occasion be, to fight thy battles." The forces of the Gentiles had often been against the church, but now they shall be for it; for as God, when he pleases, can, and, when we please him, will, make even our enemies to be at peace with us (Pro 16:7), so, when Christ overcomes the strong man armed, he divides his spoils, and makes that to serve his interests which had been used against them, Luk 11:22. (3.) The wealth imported by land-carriage, as well as that by sea, shall be made use of in the service of God and the church (Isa 60:6): The camels and dromedaries that bring gold and incense (gold to make the golden altar of and incense and sweet perfumes to burn upon it), those of Midian and Sheba, shall bring the richest commodities of their country, not to trade with, but to honour God with, and not in small quantities, but camel-loads of them. This was in part fulfilled when the wise men of the east (perhaps some of the countries here mentioned), drawn by the brightness of the star, came to Christ, and presented to him treasures of gold, frankincense, and myrrh, Mat 2:11. (4.) Great numbers of sacrifices shall be brought to God's altar, acceptable sacrifices, and, though brought by Gentiles, they shall find acceptance, Isa 60:7. Kedar was famous for flocks, and probably the fattest rams were those of Nebaioth; these shall come up with acceptance on God's altar. God must be served and honoured with what we have, according as he has blessed us, and with the best we have. This was fulfilled when by the decree of Darius the governors beyond the rivers (perhaps of some of these countries) were ordered to furnish the temple at Jerusalem with bullocks, rams, and lambs, for the burnt-offering of the God of heaven, Ezr 6:9. It had a further accomplishment, and we trust will have, in the bringing in of the fulness of the Gentiles to the church, which is called the sacrificing or offering up of the Gentiles unto God, Rom 15:16. The flocks and rams are precious souls; for they are said to minister to the church, and to come up as living sacrifices, presenting themselves to God by a reasonable service on his altar, Rom 12:1.
4.How God shall be honoured by the increase of the church and the accession of such numbers to it. (1.) They shall intend the honour of God's name in it. When they bring their gold and incense it shall not be to show the riches of their country, nor to gain applause to themselves for piety and devotion, but to show forth the praises of the Lord, Isa 60:6. Our greatest services and gifts to the church are not acceptable further than we have an eye to the glory of God in them. And this must be our business in our attendance on public ordinances, to give unto the Lord the glory due to his name; for therefore, as these here, we are called out of darkness into light, that we should show forth the praises of him that called us, Pe1 2:9. (2.) God will advance the honour of his own name by it; so he has said (Isa 60:7): I will glorify the house of my glory. The church is the house of God's glory, where he manifests his glory to his people and receives that homage by which they do honour to him. And it is for the glory of this house, and of him that keeps house there, both that the Gentiles shall bring their offerings to it and that they shall be accepted therein.
5.How the church shall herself be affected with this increase of her numbers, Isa 60:5. (1.) She shall be in a transport of joy upon this account: "Thou shalt see and flow together" (or flow to and fro), "as in a pleasing agitation about it, surprised at it, but extremely glad of it." (2.) There shall be a mixture of fear with this joy: "Thy heart shall fear, doubting whether it be lawful to go in to the uncircumcised and eat with them." Peter was so impressed with this fear that he needed a vision and voice from heaven to help him over it, Act 10:28. But, (3.) "When this fear is conquered thy heart shall be enlarged in holy love, so enlarged that thou shalt have room in it for all the Gentile converts; thou shalt not have such a narrow soul as thou hast had nor affections so confined within the Jewish pale." When God intends the beauty and prosperity of his church he gives this largeness of heart and an extensive charity. (4.) These converts flocking to the church shall be greatly admired (Isa 60:8): Who are these that fly as a cloud? Observe, [1.] How the conversion of souls is here described. It is flying to Christ and to his church, for thither we are directed; it is flying like a cloud, though in great multitudes, so as to overspread the heavens, yet with great unanimity, all as one cloud. They shall come with speed, as a cloud flying on the wings of the wind, and come openly, and in the view of all, their very enemies beholding them (Rev 11:12), and yet not able to hinder them. They shall fly as doves to their windows, in great flights, many together; they fly on the wings of the harmless dove, which flies low, denoting their innocency and humility. They fly to Christ, to the church, to the word and ordinances, as doves, by instinct, to their own windows, to their own home; thither they fly for refuge and shelter when they are pursued by the birds of prey, and thither they fly for rest when they have been wandering and are weary, as Noah's dove to the ark. [2.] How the conversion of souls is here admired. It is spoken of with wonder and pleasure: Who are these? We have reason to wonder that so many flock to Christ: when we see them all together we shall wonder whence they all came. And we have reason to admire with pleasure and affection those that do flock to him: Who are these? How excellent, how amiable are they! What a pleasant sight is it to see poor souls hastening to Christ, with a full resolution to abide with him!
(Chapter 60—Verse 1 and following) Arise, shine; for your light has come, and the glory of the Lord has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and his glory will be seen upon you. And nations shall come to your light, and kings to the brightness of your rising. 70: Arise, arise, O Jerusalem, for your light has come, and the glory of the Lord has risen upon you. Behold, darkness shall cover the earth, and thick darkness the peoples. But the Lord will appear great upon you, and His glory will be seen in you. And nations will walk in your light, and kings in the splendor of your light. Regarding what we think about the restoration of Zion and Jerusalem, and all that is promised to it by prophetic prediction, we have spoken more fully at the end of the previous book, where we have interpreted what that verse meant: Zion's Redeemer will come, and to those who turn away from wickedness in Jacob. Now we must briefly examine what most people think about this place, so that after understanding the mistake, we can more easily accept the truth. The Jews and our half-Jews, who expect a golden and gem-studded Jerusalem to descend from heaven, argue that these things will happen in the thousand-year reign, when all nations will be subject to Israel, and the camels of Midian and Ephah, coming from Sheba, will bring gold and frankincense, and all the flocks of Kedar will be gathered, and the rams of Nebaioth will come to be sacrificed on the altar of the Temple, which will have been built. Also, the daughters of that land, especially the ships of Tarshish, will fly like doves, bringing treasures of gold and silver. And the walls of Jerusalem will be built by foreigners, who will be ruled by kings from foreign nations. The gates of the city will always be open, day and night, to allow the wealth of Jerusalem and the offerings to be brought in. And everything that was once desolate will be rebuilt with cypress, pine, and cedar from Lebanon. The Temple of the Lord, in particular, will be constructed, where there will be eternal joy. It will draw in the milk of nations and consume the treasures of kings. There will be such abundance of all things that bronze will be valued like gold, iron like silver, and wood like bronze, and even stones like iron. Moreover, the princes will enjoy eternal peace, and the bishops will lead the people in righteousness, and the gates will be future symbols. And what is greater than this, the Lord Himself will shine with eternal light, replacing the sun and the moon. And for one man, it will be equal to a thousand mighty warriors, and for the little ones, it will be possessed by the strongest nations. These are the words of those who desire earthly pleasures and seek the beauty of wives and the number of children, for whom God is their belly, and their glory is in their shame (Philippians 3). Those who follow their error confess themselves to be similar to the Jews under the name of Christians. Others, however, assert that all these things were promised to the Jews in a carnal manner, if they had received him who says in the Gospel: I am the light of the world (John 8:12), which enlightens every person coming into the world, so that just as the sacrifices were granted to the people of Israel, not because they were good in themselves, but so that they would not be offered to demons, in the same way the Lord promises these things to the gluttonous Jews, who seek nothing else but bodily pleasures, so that at least for their carnal desires and their abundance of wealth, they would receive the Son of God. Because they did not receive him, the promises also became void. Finally, to the Canaanite woman begging for her daughter: 'I was sent only to the lost sheep of the house of Israel' (Matthew 15:24). And to his disciples: 'Do not go into the road of the Gentiles, and do not enter the cities of the Samaritans; instead, go to the lost sheep of the house of Israel' (Matthew 10:5, 6). For this reason, the Apostles first preached the Lord in the synagogues, but when the people did not receive the Gospel, they said to them: 'It was necessary to preach the word to you, but since you did not accept salvation, behold, we turn to the Gentiles' (Acts 13:46). For the light indeed came into the world, but the Jews loved darkness more. Therefore, when the Lord wept over Jerusalem, He added: If you had known, even you, the things that are for your peace (Luke 19:42). Because they did not receive this, He brought upon them: But now the days will come upon you, and your enemies will surround you with a rampart, and hem you in on every side, and will level you to the ground, and your children within you (Ibid., 43). However, according to the previous meaning, let us believe that all these things are said about the Church, which was first gathered from the Jewish people, and the light that had risen upon her was transmitted to the Gentiles through the Apostles. To whom it is said: Rise, shine; so that what has fallen among the unbelievers may rise among the Faithful: what has fallen in the synagogues may rise in the Churches: and once it has risen, may it be illuminated, so that they may have no darkness of error. For behold, your light comes, which all the Prophets promised, which you have awaited continually. And the glory of the Lord, which once was upon his tabernacle and his Temple, has risen upon you: of which it is said: Glorious things are spoken of you, City of God (Ps. 86:2). For behold, darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD. And the nations will walk in your light. We all will walk in the light of the Apostles, which shines in the world, and the darkness did not comprehend it. And the kings, he says, in the splendor of your birth: when you were first born in Christ. This is fulfilled both spiritually and carnally, as kings whose heart is in the hand of the Lord, and in whom sin does not reign in the mortal body (Prov. 21:1), walk in the splendor of the nascent Church, or in him who has risen in the Church, and submit to the yoke of the true king, the faith of Christ (Rom. 6:14). What we see fulfilled every day when the error of idolatry is removed, and the rage of persecution, Roman leaders pass to the faith and tranquility of Christ. There are those who await these things that we remember from the first coming of the Savior until the consummation of the world, both in part completed and fully to be fulfilled in the future, when the fullness of the Gentiles enters and all Israel will be saved (Rom. 11). The opinion of no one should be condemned, as long as it is spiritually fulfilled and not known carnally. Furthermore, the name Jerusalem and the nations, which are placed here by the Septuagint, are not found in Hebrew, and it should be noted with an obelus, against those who claim that everything that is said is said about Jerusalem.
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SUMMARY
Isaiah 60:2 presents a profound prophetic contrast, vividly depicting a world enveloped in deep spiritual and moral darkness, set against the radiant manifestation of God's glory upon His chosen people, Zion. This verse serves as a powerful declaration of divine intervention, proclaiming that even amidst the most pervasive gloom, the sovereign Lord will powerfully emerge, causing His divine splendor to rise upon His people, thereby transforming them into a visible testament to His presence and a beacon of light for the nations. It is a promise of ultimate restoration and divine illumination in a world otherwise consumed by despair and spiritual blindness.
CONTEXT
Literary Context: Isaiah 60:2 is strategically placed within a magnificent prophetic oracle (Isaiah 60-62) that heralds the future, unparalleled glory of Zion. This section immediately follows chapters that meticulously detail Israel's sin, God's just judgment, and His unwavering promises of redemption. Chapter 59 culminates with a potent declaration of God's redemptive intervention, asserting that "the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob" (Isaiah 59:20). Chapter 60 commences with an imperative command to Zion: "Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee" (Isaiah 60:1). Verse 2 then provides the crucial rationale and dramatic backdrop for this divine command, explaining why Zion must shine—because the entire world around it is immersed in profound, oppressive darkness. The subsequent verses in Isaiah 60 elaborate on the universal impact of this divine light, describing how nations will be drawn to Zion, bringing their wealth and homage, signifying a global recognition of God's unique and transformative presence among His people.
Historical & Cultural Context: While Isaiah's prophecies often resonate with the immediate historical realities of the Babylonian exile and the subsequent return to a devastated Jerusalem, the vision articulated in Isaiah 60 transcends a mere physical restoration. It speaks to a deeper, spiritual, and eschatological reality. The "darkness" can be comprehensively understood as the pervasive spiritual idolatry, moral decay, and political oppression characteristic of the ancient Near East, alongside the profound desolation and spiritual wandering experienced by the Jewish people during and after their exile. Culturally, the dichotomy of light and darkness served as a potent and universally understood metaphor for opposing forces: good versus evil, knowledge versus ignorance, life versus death, and divine presence versus divine absence. The imagery of the LORD "arising" evokes the powerful and familiar phenomenon of the sun rising, dispelling the night's gloom, a common and deeply resonant symbol of divine intervention, new beginnings, and the dawn of salvation in ancient thought. This prophecy offered immense comfort and enduring hope to a people who had endured deep national humiliation and spiritual estrangement, pointing them towards a glorious future where God's presence would be undeniably and brilliantly manifest.
Key Themes: The overarching theme of Isaiah 60, and particularly verse 2, is the Triumph of Divine Light over Pervasive Darkness. The "darkness" represents humanity's fallen state, spiritual ignorance, sin, and the despair that inevitably results from separation from God, echoing the spiritual warfare described in Ephesians 6:12. In powerful contrast, God's Glory and Presence are presented as the ultimate, radiant antidote—an active, transformative force that not only dispels gloom but fundamentally changes its recipients. Another crucial theme is Zion's Role as a Beacon to the Nations. The prophecy is not merely about God blessing His people in isolation, but about His glory being "seen upon thee," thereby making Zion a visible, compelling witness that attracts the nations to the one true God. This fulfills the ancient Abrahamic covenant's promise of blessing all peoples through Israel (Genesis 12:3). This passage also highlights the profound Eschatological Hope for a future age where God's righteous reign is fully established, and His light illuminates all things, a hope that finds its ultimate, glorious fulfillment in the New Heavens and New Earth (Revelation 21:23-24).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 60:2 is a masterpiece of prophetic poetry, skillfully employing several literary devices to convey its profound message. The most prominent is Contrast, which starkly juxtaposes the pervasive "darkness" and "gross darkness" covering the earth with the brilliant "glory" of the LORD arising upon Zion. This dramatic opposition amplifies the immense scale of both the world's spiritual plight and God's redemptive, illuminating power. Metaphor is central to the verse, as "darkness" and "light" are used not merely literally but as profound symbols for spiritual ignorance, sin, despair, and conversely, divine truth, righteousness, hope, and God's manifest presence. The phrase "the LORD shall arise upon thee" utilizes both Personification and Anthropomorphism, attributing the action of "arising" (like the sun breaking through the night) to God, vividly portraying His active, dynamic, and powerful intervention. This rich imagery creates a compelling and hopeful vision of God's sovereign initiative to dispel the deepest gloom and bring forth His radiant presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 60:2 articulates a foundational biblical truth: humanity's inherent state of spiritual darkness and its absolute dependence on God for light, truth, and salvation. It underscores God's unwavering commitment to His covenant people, promising that His divine glory will not only be present with them but will visibly rest upon them, transforming them into a radiant witness in a benighted world. This passage speaks powerfully to the nature of God as the ultimate source of all light and life, whose glory is the perfect antithesis of all forms of darkness—spiritual, moral, and existential. It foreshadows a future where God's redemptive light will fully triumph, establishing His kingdom and illuminating all creation. This divine light is not earned through human effort but is a gracious, unmerited gift, enabling God's people to reflect His character and draw others to Him.
REFLECTION AND APPLICATION
Isaiah 60:2 calls believers to a profound and dual awareness: a clear perception of the world's pervasive spiritual condition and a robust understanding of their own identity and purpose in Christ. We are compelled to acknowledge the widespread "darkness" of sin, despair, and spiritual ignorance that continues to cover much of humanity, yet we are simultaneously exhorted not to be overwhelmed or paralyzed by it. Instead, this verse empowers us with the transformative truth that "the LORD shall arise upon thee, and his glory shall be seen upon thee." As those in whom Christ, the true Light of the World, dwells, we are the privileged recipients of God's glory and are thus uniquely called to reflect that radiant light into the surrounding gloom. This mandate means living lives that visibly demonstrate God's truth, love, and hope, becoming unmistakable beacons that draw others to Him. Our actions, our words, and indeed our very presence should serve as a compelling counter-narrative to the world's despair, offering the transformative power of God's light. We are called to be active participants in dispelling darkness, not through our own limited strength or human wisdom, but by faithfully allowing the radiant glory of the indwelling Christ to shine brightly through us.
Questions for Reflection
FAQ
What kind of "darkness" is described in Isaiah 60:2?
Answer: The "darkness" described in Isaiah 60:2 is primarily spiritual and moral, rather than merely physical. It signifies humanity's fallen state, characterized by profound ignorance of God, pervasive sin, idolatry, despair, and a deep alienation from divine truth and righteousness. The subsequent phrase "gross darkness" (Hebrew: ʻărâphel') intensifies this description, suggesting a thick, impenetrable gloom that covers people, symbolizing deep spiritual blindness, moral decay, and the absence of God's illuminating and life-giving presence. It represents a comprehensive darkness that affects all aspects of human existence apart from God.
Who is "thee" that the Lord arises upon?
Answer: In the immediate prophetic context of Isaiah 60, "thee" refers to Zion, which represents God's covenant people, Israel, particularly in their restored, redeemed, and glorified state. This vision speaks of a future time when Israel will be a radiant center of God's presence. However, in a broader theological sense, especially from a New Testament perspective, "thee" extends to the Church, which is the spiritual Israel and the body of Christ. As believers in Jesus, we are now the recipients of God's light and glory through Christ, called to be His witnesses in the world, just as ancient Israel was meant to be a light to the nations (Matthew 5:14).
CHRIST-CENTERED FULFILLMENT
Isaiah 60:2 finds its ultimate, most profound, and glorious fulfillment in the person and work of Jesus Christ. He is the very "Light of the World" who has definitively "arisen" to dispel the spiritual darkness that has covered humanity since the Fall (John 8:12). The "glory of the LORD" that was promised to be seen upon Zion is perfectly and uniquely embodied in Him, for "the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth" (John 1:14). Jesus's advent into the world is the dawning of the true light, bringing salvation and liberation to "the people who sat in darkness" (Matthew 4:16, quoting Isaiah 9:2). Through His sacrificial death on the cross and His triumphant resurrection, Christ has decisively conquered the power of darkness, and His light now shines powerfully in and through His Church. As believers, we are intimately united with Him, and His glory is now seen upon us, not by any inherent merit of our own, but solely by His indwelling presence and transforming grace. We are therefore called to live as "children of light" (Ephesians 5:8), reflecting the "light of the knowledge of the glory of God in the face of Jesus Christ" (2 Corinthians 4:6) to a world still enveloped in spiritual gloom, eagerly anticipating the day when His glory will fully illuminate the New Heavens and New Earth, where "the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb" (Revelation 21:23).