TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 60:9–14. His two-level outline is real structure in the source text, so it is rendered as structure.
The promises made to the church in the foregoing verses are here repeated, ratified, and enlarged upon, designed still for the comfort and encouragement of the Jews after their return out of captivity, but certainly looking further, to the enlargement and advancement of the gospel church and the abundance of spiritual blessings with which it shall be enriched.
I.God will be very gracious and propitious to them.
We must begin with that promise, because thence all the rest take rise. The sanctuary that was desolate begins to be repaired when God causes his face to shine upon it, Dan 9:17. All the favour that the people of God find with men is owing to the light of God's countenance and his favour to them (Isa 60:10): "All shall now make court to thee, for in my wrath I smote thee, while thou wast in captivity" (and the sufferings of the church, especially by its corruptions, decays, and divisions, against which these promises will be its relief, are sad tokens of God's displeasure), "But now in my favour have I had mercy on thee, and therefore have all this mercy in store for thee."
II.Many shall be brought into the church, even from far countries (Isa 60:9):
Surely the isles shall wait for me, shall welcome the gospel, and shall attend God with their praises for it and their ready subjection to it. The ships of Tarshish, transport-ships, shall lie ready to carry members from far distant regions to the church, or (which is equivalent) to carry the ministers of the church to remote parts, to preach the gospel and to bring in souls to join themselves to the Lord. Observe,
1.Who are brought - thy sons, that is, such as are designed to be so, those children of God that are scattered abroad, Joh 11:52.
2.What they shall bring with them. They live at such a distance that they cannot bring their flocks and their rams; but, like those who lived remote from Jerusalem (who, when they came up to worship at the feast, because they could not bring their tithes in kind, turned them into money), they shall bring their silver and gold with them. Note, When we give up ourselves to God we must with ourselves give up all we have to him. If we honour him with our spirits, we shall honour him with our substance.
3.To whom they shall devote and dedicate themselves and all they are worth - to the name of the Lord thy God, to God as the Lord of all and the church's God and King, even to the Holy One of Israel (whom Israel worships as a Holy One, in the beauty of holiness), because he has glorified thee. Note, The honour God puts upon his church and people should not only engage us to honour them, but invite us to join ourselves to them. We will go with you, for God is with you, Zac 8:23.
III.Those that come into the church shall be welcome; for so spacious is the holy city that though, Lord, it is done as thou hast commanded, yet still there is room. "Therefore thy gates shall be open continually (Isa 60:11), not only because thou hast no reason to fear thy enemies, but because thou hast reason to expect thy friends." It is usual with us to leave our doors open, or leave some one ready to open them, all night, if we look for a child or a guest to come in late. Note, Christ is always ready to entertain those that come to him, is never out of the way, nor can they ever come unseasonably; the gate of mercy is always open, night and day, or shall soon be opened to those that knock. Ministers, the door-keepers, must be always ready to admit those that offer themselves to the Lord. God not only keeps a good house in his church, but he keeps open house, that at any time, by the preaching of the word, in season and out of season, the forces of the Gentiles, and the kings or commanders of those forces, may be brought into the church. Lift up your heads, O you gates! and let such welcome guests as these come in.
IV.All that are about the church shall be made in some way or other serviceable to it.
Though dominion is far from being founded in men's grace, it is founded in God's; and he that made the inferior creatures useful to man will make the nations of men useful to the church. The earth helped the woman. All things are for your sakes. So here (Isa 60:10), "Even the sons of strangers, that have neither knowledge of thee nor kindness for thee, that have always been aliens to the commonwealth of Israel, even they shall build up thy wall, and their kings shall in that and other things ministers unto thee and not think it any disparagement to them to do so." This was fulfilled when the king of Persia, and the governors of the provinces by his order, were aiding and assisting Nehemiah in building the wall about Jerusalem. Rather than Jerusalem's walls shall lie still in ruins, the sons of the stranger shall be raised up to build them. Even those that do not belong to the church may be a protection to it. And the greatest of men should not think it below them to minister to the church, but rejoice that they are in a capacity, and have a heart, to do it any service. Nay, it is the duty of all to do what they can in their places to advance the interests of God's kingdom among men; it is at their peril if they do not; for (Isa 60:12), The nation and kingdom that will not serve thee shall perish; not that they must perish by the sword or by human anathemas, or as if this gave any countenance to the using of external force for the propagating of the gospel, or as if men might be compelled by penalties and punishments to come into the church; by no means. But those who will not by faith submit to Jesus Christ, the King of the church, and serve him, shall perish eternally, Psa 2:12. Those that will not be subject to Christ's golden sceptre, to the government of his word and Spirit, that will not be brought under, or kept in, by the discipline of his family, shall be broken in pieces by his iron rod. Bring them forth and slay them before me, Luk 19:27. Nations of such shall be utterly and eternally wasted, when Christ shall come to take vengeance on those that obey not his gospel, Th2 1:8.
V.There shall be abundance of beauty added to the ordinances of divine worship (Isa 60:13):
The glory of Lebanon, the strong and stately cedars that grow there, shall come unto thee, as of old to Solomon, when he built the temple (Ch2 2:16), and with them shall be brought other timber, proper for the carved work thereof, which the enemy had broken down, Psa 74:5, Psa 74:6. The temple, the place of God's sanctuary, shall be not only rebuilt, but beautified. It is the place of his feet, where he rests and resides, Eze 43:7. The ark is called his footstool, because it was under the mercy-seat, Psa 132:7. This he will make glorious in the eyes of his people and of all their neighbours. The glory of the latter house, to which this refers, though in many instances inferior, was yet really greater than the glory of the former, because Christ came to that temple, Mal 3:1. It was likewise adorned with goodly stones and gifts (Luk 21:5), to which this promise may have some reference; yet so slightly did Christ speak of them there that we must suppose it to have its full accomplishment in the beauties of holiness, and the graces and comforts of the Spirit, with which gospel ordinances are adorned and enriched.
VI.The church shall appear truly great and honourable, Isa 60:14.
The people of the Jews, after their return out of captivity, by degrees became more considerable, and made a better figure than one would have expected, after they had been so much reduced, and than any of the other nations recovered that had been in like manner humbled by the Chaldeans. It is probable that many of those who had oppressed them in Babylon, when they were themselves driven out by the Persians, made their court to the Jews for shelter and supply and were willing to scrape acquaintance with them. This prophecy is further fulfilled when those that have been enemies to the church are wrought upon by the grace of God to see their error, and come, and join themselves to it: "The sons of those that afflicted thee, if not they themselves, yet their children, shall crouch to thee, shall beg pardon for their folly and beg an interest in thy favour and admission into thy family," Sa1 2:36. A promise like this is made to the church of Philadelphia, Rev 3:9. And it is intended to be,
1.A mortification to the proud oppressors of the church, that have afflicted her, and despised her, and taken a pleasure in doing so; they shall be brought down; their spirits shall be broken, and their condition shall be so mean and miserable that they shall be glad to be obliged to those whom they have most studied to disoblige. Note, Sooner or later God will pour contempt upon those that put contempt upon his people.
2.An exaltation to the poor oppressed ones of the church; and this is the honour that shall be done to them, they shall have an opportunity of doing good to those who have done evil to them and saving those alive who have afflicted and despised them. It is a pleasure to a good man, and he accounts it an honour, to show mercy to those with whom he has found no mercy. Yet this is not all. "They shall not only become suppliants to thee for their own interest, but they shall give honour to thee: They shall call thee, The city of the Lord; they shall at length be convinced that thou art a favourite of heaven, and the particular care of the divine providence." That city is truly great and honourable, it is strong, it is rich, it is safe, it is beautiful, it is the most desirable place that can be to live in, which is the city of the Lord, which he owns, in which he dwells, in which religion is uppermost. Such a one is Zion; it is the place which God has chosen to put his name there; it is the Zion of the Holy One of Israel; therefore, we may be sure, it is a holy city, else the Holy One of Israel would never be called the patron of it.
Historical interpretation
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 need to observe how the Lord, out of his benevolence, foretells all things before they happen. When he threatens doom, this is so that his servants, afraid of what might happen, will turn and repent and manage to deflect the terrible trials. Again, blessings are promised, and these promises strengthen the souls of those who act justly, providing them with hope before God. But there is never any necessity on God to carry out these things. For when people repent there is no need for anger, or, when they do not persevere in doing good, he will not [necessarily] bring to an end the promised blessings either, we ourselves being the ones who provide the reasons for God to execute the promised harm.And these events can be discovered if one looks, for instance, at when Cyrus and then Darius rebuilt Jerusalem. Also, no less a person than Alexander was impressed by the sacred vestment and turned anger into worship.
It is possible to contemplate the fulfillment of the divine word when one sees, in consequence of the conversion of the nations, such souls dedicating themselves to the message of godliness and being diligently busy in the ministry of the altar of God. It is then especially on account of the conversion of such souls and their salvation that the church of God receives glory.
(Verse 8, 9.) Who are these who fly like clouds, and like doves to their windows? For the coastlands wait for me, and the ships of the sea are in the lead, to bring your sons from afar, with their silver and gold, to the name of the Lord your God, and to the Holy One of Israel, because he has glorified you. LXX: Who are these who fly like clouds, and like doves with their young to me? The coastlands have waited for me, and the ships of Tarshish in the first place, to bring your sons from afar, and their silver and gold with them, for the sake of the holy name of the Lord, and because the Holy One of Israel has been glorified. Because the Lord entered Egypt on a light cloud, and through the clouds he commanded the prophets not to rain upon Israel, the Church, to whom the truth of God had come, marvels at the first people gathered for circumcision, that a crowd of Gentiles from the whole world flies to her. And with the wings of the Holy Spirit taken up, they hasten, according to Symmachus and Theodotion, to her windows; according to Aquila, to her waterfalls, that they may enter the Church. Or the teachers with their disciples, that is, doves with their chicks, will fly to the church from the islands of the gentiles, which, according to the prophecies of the prophets, will await the Lord. The ships of Tarshish, that is, of the sea, about which we have spoken more fully in the vision of Tyre, will also bring the children of the Church at the beginning of faith, carrying gold and silver. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation (Rom. X, 10). In the sixty-seventh psalm, it is written: 'The wings of the dove are silver, and its back is gold in brightness' (Psalm 70:14). And in the seventy-first psalm: 'The kings of Tarshish and the islands shall bring gifts, and the kings of Arabia and Sheba shall offer gifts' (Psalm 71:10). All these things are brought to the name of the Lord God and the Holy One of Israel, who has glorified him.
He calls the ships “from Tharsis,” those that come from Tharsis in India, which is situated in the far east and puts us in mind of Jonah. These will come to Jerusalem not for its sake but for God, who wished to ratify the promise made to the ancestors through his great mercy. And next, “And strangers will build you walls.” This can now be seen, for the Gentiles lead the churches and fence them round with their teachings, so that there is no place for a contrary word of counsel. “And their kings will minister to you.” For even today the leaders of the Roman administration and the fear of kings restrain those plotting against the churches. Indeed, “minister” means their subordination. For they listen to the church’s holy oracles and value the gospel message with all consideration.
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Summary
Isaiah 60:9 is a powerful prophetic declaration within a chapter celebrating Zion's future glory, foretelling a magnificent ingathering where distant maritime nations will eagerly serve the Lord. These nations will facilitate the return of God's scattered people from afar, bringing their abundant silver and gold. This grand convergence of resources and individuals is explicitly directed "unto the name of the LORD thy God, and to the Holy One of Israel," serving as a testament to God's magnificent glorification of Zion, which transforms her into a radiant beacon attracting the world.
Context
Literary Context
This verse is intricately woven into the fabric of Isaiah 60, a majestic prophetic oracle often titled "The Glory of Zion." The chapter commences with a divine command for Jerusalem to "Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee" Isaiah 60:1. Following this, the text vividly describes an unprecedented influx of Gentile nations and their immense wealth streaming into Zion. The preceding verses (e.g., Isaiah 60:4-8) detail the return of sons and daughters, the overwhelming abundance of camels and dromedaries from Midian and Ephah, and the flocks of Kedar and Nebaioth, all bringing gold and frankincense to proclaim the praises of the Lord. Verse 9 specifically highlights the maritime dimension of this global ingathering, emphasizing the crucial role of ships and distant lands in facilitating the return of God's people and their accompanying riches, thereby reinforcing the universal scope of Zion's restoration and the boundless nature of the Lord's glory.
Historical & Cultural Context
In the ancient Near Eastern worldview, "the isles" (or coastlands) typically referred to distant lands beyond the immediate continental landmass, often associated with maritime trade and foreign nations. "Ships of Tarshish" were renowned in the ancient world as large, robust merchant vessels capable of long-distance voyages, symbolizing immense wealth and exotic goods, as evidenced in 1 Kings 10:22. Tarshish itself was likely a significant port city, possibly in the western Mediterranean (e.g., Tartessos in Spain), representing the farthest reaches of the known world. The act of bringing silver and gold was a common practice in ancient tribute or homage, signifying submission, honor, and loyalty to a sovereign power. This imagery would have powerfully conveyed to Isaiah's original audience the profound idea that even the most remote and powerful Gentile nations would willingly dedicate their most valuable resources and their very populations to the service and worship of the God of Israel.
Key Themes
Isaiah 60:9 contributes significantly to several overarching themes prevalent in Isaiah and broader biblical prophecy. Firstly, it underscores the theme of Divine Restoration and Ingathering, emphasizing God's unwavering commitment to regather His scattered people from across the globe, a promise echoed throughout Isaiah, such as in Isaiah 43:5-7. Secondly, it highlights Gentile Inclusion and Service, portraying foreign nations not as adversaries but as willing, even eager, participants in God's redemptive plan, bringing their wealth and their very selves to honor the Lord. This concept is also powerfully articulated in Isaiah 2:2-4. Thirdly, the verse powerfully articulates the theme of God's Glorification, making it unequivocally clear that the ultimate purpose of this magnificent ingathering and the influx of riches is to bring honor and praise "unto the name of the LORD thy God, and to the Holy One of Israel," because He Himself has already glorified Zion, making her a radiant testament to His own majesty and faithfulness. This divine glorification is the magnetic force driving all the promised blessings.
Exposition and Analysis
Key Word Analysis
This term refers to "a habitable spot (as desirable); dry land, a coast, an island." In prophetic contexts, "isles" often symbolizes distant coastlands or Gentile nations far removed from Israel, particularly those accessible by sea. Here, it denotes the universal scope of the ingathering, implying that even the most remote parts of the world will acknowledge and serve the Lord.
Derived from a root meaning "to build," this word signifies "a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc.)." In this context, "thy sons" refers to the scattered descendants of Israel, emphasizing the restoration and repatriation of God's chosen people from their dispersion.
This primitive root means "to gleam, i.e. (causatively) embellish; figuratively, to boast; also to explain (i.e. make clear) oneself." It implies beautifying, exalting, or making splendid. Here, it signifies that God Himself has elevated, honored, and made Zion radiant, making her a magnet for the nations and the willing recipient of their homage, all to His own praise.
Verse Breakdown
"Surely the isles shall wait for me, and the ships of Tarshish first"
This opening clause emphasizes the eager anticipation and proactive role of distant Gentile nations. "The isles" (far-off lands) are personified as waiting, indicating their readiness and desire to participate in God's grand plan. The "ships of Tarshish," symbolizing the largest, most valuable, and far-reaching merchant vessels of the ancient world, are highlighted as being "first," suggesting their preeminence and zealous dedication in this service, along with the vast resources they represent.
"to bring thy sons from far, their silver and their gold with them"
The primary, divinely ordained purpose of this maritime activity is revealed: the repatriation of God's scattered people ("thy sons from far"). This return is not empty-handed but is accompanied by substantial wealth ("their silver and their gold"), indicating that the nations will not only facilitate the return but will also contribute their most valuable resources as a tribute and offering. This speaks to a restoration that is both demographic, bringing people home, and economic, enriching the restored community.
"unto the name of the LORD thy God, and to the Holy One of Israel"
This crucial phrase clarifies the ultimate destination and overarching purpose of the ingathering and the accompanying wealth. It is not for Zion's self-aggrandizement or human glory, but solely for the honor, worship, and exaltation of the God of Israel. "The name of the LORD" (Yᵉhôvâh, H3068; shêm, H8034) signifies His revealed character, sovereign authority, and active presence. "The Holy One of Israel" (qâdôwsh, H6918; Yisrâʼêl, H3478) emphasizes His unique, transcendent holiness and His covenant fidelity to His chosen people.
"because he hath glorified thee."
This concluding clause provides the profound divine rationale and underlying cause for the entire prophecy. The nations are drawn to Zion, and the people and wealth are brought back, not because of Zion's inherent merit or human effort, but solely because God Himself (ʼĕlôhîym, H430) has already acted to magnify, exalt, and make her radiant. This divine glorification is the magnetic force that draws all things to Zion, ultimately redounding to God's own praise and demonstrating His faithfulness.
Literary Devices
Isaiah 60:9 masterfully employs several powerful literary devices to convey its prophetic message. Personification is prominently featured in the phrase "the isles shall wait for me," attributing human anticipation, eagerness, and readiness to inanimate landmasses, thereby emphasizing their willing participation in God's redemptive plan. The specific mention of "ships of Tarshish first" serves as potent Symbolism, representing the pinnacle of ancient maritime commerce and, by extension, the most substantial, far-reaching, and valuable resources of the Gentile world. Their "first" arrival suggests a zealous and prioritized dedication. The bringing of "silver and their gold" functions as Metonymy, where these precious metals stand for the vast material wealth, tribute, and homage offered by the nations. The entire verse is a prime example of Prophecy, a divinely inspired declaration of future events, painting a vivid and glorious picture of a magnificent restoration. The Hyperbole of all the "isles" and "ships of Tarshish" converging, laden with "sons from far" and immense wealth, underscores the magnificent, universal, and comprehensive scope of God's redemptive and restorative work.
Theological and Thematic Connections
Isaiah 60:9 articulates a profound theological truth: God's redemptive plan is expansive, encompassing both the promised restoration of His covenant people and the willing, active participation of the Gentile nations. This vision portrays a future where the world's diverse resources and peoples are consecrated to the Lord, not through coercive conquest, but through the magnetic power of God's own glory radiating from Zion. The ultimate purpose is not the exaltation of Israel for its own sake, but the universal acknowledgment of the "name of the LORD thy God, and to the Holy One of Israel." This foreshadows a glorious time when all creation will recognize and honor the one true God, and His people will be fully gathered, established, and flourishing in His presence, serving as a beacon of His light to the world.
Reflection and Application
Isaiah 60:9 offers a magnificent and hope-filled vision of God's sovereign power and His unwavering commitment to His promises. For believers today, it serves as a powerful reminder that God's plan of redemption is global in scope, extending to the "isles" and the "ends of the earth." It challenges us to broaden our perspective beyond our immediate concerns and to embrace a truly missional mindset, recognizing that God is actively drawing people from every nation, tribe, and tongue to Himself. Furthermore, the verse profoundly underscores the principle that all our resources—our "silver and our gold," our talents, our time, our energy—are ultimately to be consecrated "unto the name of the LORD thy God." Our lives, our possessions, our efforts, and our very being find their highest purpose and greatest fulfillment when they are dedicated to His glory and the advancement of His kingdom. This passage instills profound hope for a future where God's light shines so brightly that it irresistibly attracts all peoples, leading to a unified and universal worship of the Holy One of Israel.
Questions for Reflection
FAQ
Who are "the isles" and "ships of Tarshish" in this prophecy, and what do they signify?
In this prophetic context, "the isles" (or coastlands) refer to distant Gentile nations, particularly those accessible by sea, symbolizing the remotest parts of the world. "Ships of Tarshish" represent large, long-distance merchant vessels, renowned for carrying valuable goods and symbolizing the pinnacle of ancient maritime commerce. Together, they signify the vast wealth, influence, and global reach of the Gentile world being willingly consecrated to God's purposes. This imagery emphasizes the universal scope of God's plan to gather His scattered people and receive homage from all nations, as seen in other prophecies like Isaiah 42:4.
What is the significance of "silver and their gold" being brought with the returning sons?
The "silver and their gold" represent the material wealth and resources of the nations. In ancient times, bringing precious metals was a common form of tribute or homage to a king or deity, signifying submission, honor, and allegiance. Here, it signifies that the nations will not only facilitate the return of God's scattered people but will also willingly dedicate their most valuable possessions as an offering to the Lord, acknowledging His supreme sovereignty and the glory He has bestowed upon Zion. This foreshadows a time when earthly treasures will be consecrated for divine purposes, ultimately brought into God's eternal kingdom, as described in Revelation 21:24-26.
Christ-Centered Fulfillment
Isaiah 60:9 finds its ultimate and profound fulfillment in the person and work of Jesus Christ and the subsequent establishment of His Church. While the immediate context speaks of a literal return of Israel from exile and the ingathering of nations to Jerusalem, the New Testament reveals a deeper, spiritual reality. Christ is the true light of the world, whose glory draws all people to Himself, thereby fulfilling the promise that "the nations will come to your light" Isaiah 60:3. Through His atoning work on the cross, Jesus breaks down the dividing wall between Jew and Gentile, creating one new humanity, the Church, where there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" Galatians 3:28. The "sons from far" are not merely physical descendants of Israel but all those, both Jew and Gentile, whom the Father sovereignly draws to the Son John 6:44. The "ships of Tarshish" and their "silver and gold" symbolize the spiritual resources, diverse gifts, and varied backgrounds that believers from every nation bring into the kingdom of God, all offered "unto the name of the LORD thy God, and to the Holy One of Israel." The Church, as the spiritual Zion, is glorified not by its own inherent merit but "because he hath glorified thee"—Christ's perfect righteousness and radiant glory are imputed to His bride, the Church, making her a beacon for the world and drawing all to the one who declared, "And I, when I am lifted up from the earth, will draw all people to myself" John 12:32. This culminates in the breathtaking vision of the New Jerusalem, where the kings of the earth bring their glory and honor into the city, and its gates are never shut, signifying the perpetual and universal inclusion of the nations in God's eternal presence and worship Revelation 21:24-26.