Isaiah 60 Study Notes
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60:1-2 In 59:9 the righteous among God’s people expressed their desire for light, though they lived in darkness. Now God announces the arrival of the light, whose source is the glory of God. Darkness will cover the earth (a reference to pervasive sin), but God’s hovering glory will illuminate the way for his people. How has light penetrated the darkness? Through the action of the divine warrior described in 59:17-21.
60:3 Though the light comes to God’s people, the nations will share in it by coming to the light. The idea that the nations will respond favorably to God is a fulfillment of the promise to Abraham that he would be a blessing to the nations (Gn 12:3).
60:4 Among the arriving nations will be the dispersed of Israel (your sons . . . your daughters), who will also return to Zion.
tiph’ereth
| Hebrew pronunciation | [tif EH reth] |
| CSB translation | beauty, glory |
| Uses in Isaiah | 17 |
| Uses in the OT | 49 |
| Focus passage | Isaiah 60:7,19 |
Tiph’ereth is beauty (Ex 28:2), glory (Dt 26:19), honor (Jdg 4:9), splendor (Is 28:1), or finery (Is 3:18). It is one’s pride (Jr 13:20), boast (Is 20:5), or virtue (Pr 19:11). It suggests rejoicing (Pr 28:12). Adjectivally it implies glorious (Is 62:3), beautiful (Is 44:13), or magnificent (Ps 89:17) and especially modifies objects like jewelry and tiaras (Ezk 23:26,42). Tiph’ereth derives from the verb pe’ar (13x), which reflexively indicates glorify (Is 44:23) or exalt (Is 10:15) oneself. Pe’ar means brag (Jdg 7:2) and can take a passive sense of be glorified (Is 49:3). Intensive verbs denote glorify (Is 60:7) or adorn (Ps 149:4). Tiph’ereth and pe’ar together describe God glorifying his beautiful house (Is 60:7). The noun pe’er (7x) is crown of beauty (Is 61:3), turban (Is 61:10), headdress (Is 3:20), or headband (Ex 39:28). Tiph’arah indicates a glorious staff (Jr 48:17) or crown of splendor (Is 28:5).
60:5-6 As they return to their homeland, the people will bring the wealth of the nations, just as their father Abraham returned from his sojourn in Egypt with increased wealth (Gn 12:10-20). Camels carried freight on the caravan trails of the ancient Near East. Here they are described as carrying precious items like gold and frankincense. The camels will come from Midian, a nomadic Arabic tribe. Ephah was associated with Midian by way of genealogy (Gn 25:4; 1Ch 1:33), but not much else is known about it. Sheba was also an Arabian kingdom. It was famous because of the queen of Sheba, whose wealth flowed to Israel because of her admiration for Solomon’s wisdom (1Kg 10:1-10).
60:7 The theme of the “wealth of the nations” (v. 5) streaming to Zion continues. Sacrificial animals that will be offered at the temple (my beautiful house) are described. On Kedar, see note at 21:13-17. Nebaioth is elsewhere in the Bible a personal name, the son of Kedar, showing a relationship between these two nomadic tribes (Gn 25:13; 36:3; 1Ch 1:29).
60:8 A cloud travels through the sky unobstructed by mountains or ravines. Doves fly above such obstacles to their homes. The rhetorical question has “God’s people” as the implied answer. The pronouncement looks forward to the time when the scattered peoples of Israel will come back to the promised land.
60:9 The coasts and islands refer to distant lands and thus represent all the nations of the world. The ships of Tarshish, thought to be what is today Spain (Tartessus), were particularly impressive since they traveled so far between Tyre and Iberia. Again, the passage refers to the return of God’s people to their land and not just any return, since they will be wealthy, bringing silver and gold with them.
60:10 In the past, foreign nations and their kings had exploited Israel, but the future will see them serve God’s people. One thinks of Nehemiah, who received the permission of the Persian king Artaxerxes to rebuild the walls of Jerusalem. This reversal of fortunes is due to God, who had expressed his anger toward his people by allowing foreign nations to defeat and oppress them; now, in his favor he will allow them to rebuild.
60:11 Open gates indicated that a city felt secure. When an enemy threatened, all the people in the surrounding villages sought refuge behind the city walls, and the gates were locked. But the gates will also be open because the wealth of the nations is flowing into Jerusalem.
60:12 In the day of Israel’s glory there will no longer be nations who do not worship the Lord.
60:13 The trees (glory) of Lebanon were renowned for their beauty and quality. The pronouncement envisions their use in the temple of the Lord.
60:14 As part of the reversal from humiliation to glory, the sons of those who had previously oppressed God’s people will show their subservience and indicate their acknowledgment of the sacred character of Jerusalem.
60:15 Throughout the OT period, Jerusalem was not a major city of the ancient Near East. At best it was a provincial capital. In the future its status will exceed those of other major cities because of the presence of God.
60:16 Rather than oppressed Israel providing sustenance to the nations through forced labor, the resources of the nations (their milk) will succor Israel.
60:17 God will increase the quality of the provision that comes to his people, but the good things coming to Jerusalem will far exceed mere wealth. Peace and righteousness will abound, indicating a new quality of spirituality in the city.
60:18 The glory of God’s new creation will mean the end of violence. Perhaps those who enter the gates will all be praising the Lord.
60:19-20 The pronouncement returns to the theme with which it began: God’s people will experience light, not darkness. This is a supernatural light provided by God, not the sun. God will be perpetually present with his people.
60:21 God had promised Abraham that his descendants would inherit the land. God’s judgment had removed his people from the land for a time, but now they will return to possess it again. They are the branch that God labored to plant.
60:22 Because of God’s grace, his chosen people will multiply rapidly.