John Calvin Commentary Isaiah 60

Arise, be bright. He now shows what is the effectiveness of that word of which he previously spoke; for he raises up a fallen and afflicted Church, and restores her to her brightness. Because he represents the person of God, he now declares his authority. For this reason he employs the form of command, so that the word spoken might be more effective; as if, in the exercise of absolute power, he put the Church in possession of that happier condition which he had promised. The essence of what is said is that believers may know that he does not scatter his words in the air, but speaks with effect.

He commands her to “arise,” because he previously told her to “lie down;” and these two words stand in contrast with each other. Of Babylon he previously said, Come down, sit in the dust. (Isaiah 47:1) Of the Jews themselves he said, My people shall sit in the dust. On the other hand, he says, Arise, arise, put on the garments of thy beauty. (Isaiah 52:1) Thus, by what may be called the stretching out of his hand, he lifts up the Church again, so that she who had previously been laid low, and covered all over with filth and pollution, may regain her seat of honor.

For thy brightness is come. So that the darkness of afflictions may not overwhelm the Jews with despair, he says that the light which had been hidden would soon arise, alluding to the alternation of day and night. It is as if he had said, “The Lord, having compassion on you, will rescue you out of this darkness in which you lie; you have been sufficiently punished; it is time that your condition should begin to be improved.” By the word brightness, therefore, he metaphorically denotes salvation and prosperity, just as by “darkness” he previously denoted a calamitous state of the Church.

The glory of Jehovah. He also mentions that this light will arise from no other source than from God’s smiling countenance, when he is pleased to display his grace. For everything goes well when the Lord shines upon us by his light; and, when he turns away from us, nothing that can befall us is more wretched and unhappy.

For, behold, darkness shall cover the earth. He now exhibits in a stronger light, by means of comparison, that grace which he formerly mentioned, so that we may form some idea how much God loves his elect, and how extraordinary is the privilege which he bestows on them. The sum of what he says is that while we are weighed down by innumerable afflictions, and while the whole world, as it were, sinks under them, God will take care of his people, in order to enrich them with various benefits. He shows, therefore, that the light of grace and favor, which he mentioned, will not be indiscriminately enjoyed by all, but will be peculiar to the people of God.

We have said that the word “brightness” denotes a prosperous condition of the Church; but let us not judge this condition from outward appearance, for the Prophet rises higher, and I have no doubt that his discourse relates to spiritual light and brightness. Otherwise, that mode of expression which he afterwards employs, The Gentiles shall walk to your brightness, (Isaiah 60:3) would not be appropriate.

Besides, this is clearly demonstrated by the connection between this chapter and the preceding, for he says that this covenant is continued in the word and Spirit. Finally, from the contrast it may easily be inferred that the happiness promised to the Church is different from that which consists in meat and drink, or tranquillity and peace, and other conveniences; indeed, never afterwards was there any period in which the darkness of afflictions overwhelmed all the Gentiles, while the Jews enjoyed peace and prosperity.

Since, therefore, the condition of the Church is separated from the whole world, that benefit which Isaiah puts into the possession of the Church is spiritual, and the brightness which he promises is spiritual. Consequently, these things relate to the spiritual kingdom of Christ, when the light of the Gospel shone in every part of the world, and foreign nations were enlightened by it. To this also relates what follows:

The Lord will arise upon you; for although he shows that the favor of God will be visible by evident signs and effects, yet he does not leave out that which is of the greatest importance, that believers will truly feel that he is their Father, so as to expect salvation from him. Hence, infer that we are overwhelmed by darkness until God shines upon us with the testimony of adoption by free grace. I speak of all mankind, for Isaiah informs us that this life-giving light proceeds from God alone, in order to declare that it is a special gift of God.

Secondly, it ought to be observed that the Church alone, that is, the elect of God, are partakers of this brightness. Hence it follows that it is not a common or natural gift, but a gift by which the Lord relieves us from an ordinary defect of human nature. Thus also we perceive that there is no light or brightness except in the Church; for the rest of mankind, though they think that they enjoy light and brightness, are overwhelmed by darkness, from which they cannot be extricated in any other way than by the light of the Gospel.

And his glory shall be seen upon you. He adds the word “glory” because, after having embraced us by his favor, the Lord continues more and more to increase his acts of kindness toward us.

And the Gentiles shall walk. He confirms what we have already said: that there is no other light for humanity except when the Lord shines on them by His word. Indeed, all acknowledge this; but they do not value this benefit as highly as they should, and imagine it to be something ordinary, which naturally belongs to all people.

But he shows that this grace is supernatural, and therefore it should be distinguished from nature. This is clearly shown by the repetition of the words 'upon you' in the preceding verse.

First, then, we should believe that this benefit comes from God alone; and secondly, that not all indiscriminately partake of it, but only the elect, on whom the Lord shines by undeserved favor, so as to remove them from the ordinary rank of humanity. This is done by Christ, who is called the Sun of Righteousness, because we are enlightened as if by His rays (Malachi 4:2). Besides, the Prophet declares that this favor will be spread far and wide by the Jews, which is also intimated by the words of the covenant:

In your seed shall all nations be blessed (Genesis 22:18).

To your brightness. If one nation only had enjoyed the light, it would have been no advantage to the rest; but, insofar as the doctrine of the Gospel has been spread throughout the whole world, Judea has held out the light to the Gentiles formerly blinded, in order to point out the way.

By making the brightness peculiar to a single nation, he shows that the world could be enlightened, or come to share in this benefit, in no other way than by seeking light from that word which came from the Jews and was heard at Jerusalem. It was there the lamp of the Lord was kindled, and where the Sun of Righteousness arose, that from there He might diffuse His light to all the ends of the earth, as we have previously seen, Out of Zion shall go forth the Law (Isaiah 2:3).

Therefore, there is no light except from the doctrine of the prophets, so that those who withdraw from it falsely boast of walking in the light.

And kings to the brightness of your rising. He alludes to the dawn. For, as the morning star begins the day in only one quarter of heaven, and immediately the sun enlightens the whole world, so the daybreak was first in Judea, from which the light arose and was afterwards diffused throughout the whole world. Indeed, there is no corner of the earth which the Lord has not enlightened by this light.

He mentions “kings,” so that they might not imagine that only the common people would come to this light, but also princes and nobles, who in other respects are greatly delighted with their high rank. But now he confers on the Church the very highest honor: that she shines with such brightness as to attract to herself nations and princes. He calls it “the light” of the Church, not because she has any light from herself, but because she borrows it from Christ, as the moon borrows from the sun.

Lift up thine eyes round about. By a variety of expressions, he confirms that promise of the restoration of the Church which appeared to be altogether incredible. It was not easy to convince the Jews of this while the state of their affairs was so wretched and confused. At that time, the kingdom of Judah alone remained and grew smaller every day until it was utterly ruined. But when the people were led into captivity amidst that frightful dispersion and melancholy ruin, everything was so desperate that it appeared as if the Church was entirely ruined.

It was therefore proper to confirm this doctrine by a variety of expressions, so that hearts naturally prone to distrust might no longer doubt. For this reason, he leads the Jews to look at the event as actually near, though it was at a great distance, so that they might not hesitate any more than if it were already placed before their eyes.

He bids believers lift up their eyes on high, that is, above human thought; for as long as we fix them on the outward condition, we cannot obtain the fruit of these promises. He adds, “round about,” so that they may fully believe that the nations will come not from one quarter only but from every direction, so that they may be united in one body. And not only does he promise a remedy and an end of the dispersion which was still to take place, as it is said elsewhere, “He will gather the dispersed of Israel,” (Psalms 147:2; Isaiah 56:8) but this gathering is more extensive, for it means that there will be a wonderful revolution in the world, so that those who formerly were strangers and dispersed shall be united in one body. Finally, it denotes the extension of the Church to the farthest boundaries of the earth. There is also an implied contrast by which he points out the wretched and afflicted condition in which the world was before it was gathered together under the direction of Christ.

Thy sons shall come from far. Some think that by “sons” are meant those who are stronger and more steadfast in faith, and by “daughters” those who are weaker. But I do not think that the Prophet intended to convey such ingenious distinctions. Therefore, I consider the plain meaning to be that both sons and daughters shall run together to the Church. That is, the Church shall have sons and daughters not only at home but also abroad and in the most distant parts of the world; and the womb of the Church shall not be limited to any corner of the world but shall be extended as far and wide as there is space throughout the whole world.

Then thou shalt see. At first sight, these things appear somewhat inconsistent with each other: previously he spoke of the fact as present, and now he foretells it as future. But previously he spoke of the eyes of faith, which behold those things that do not fall under human senses; now he speaks of the actual event. Or, at least, he intended by the present tense to point out the certainty. But now, so that believers may continue to exercise patience, he limits the same statement. Besides, although those things which the Lord promises are concealed for a time from human eyes, yet believers perceive them by faith, so that they have a firm belief and expectation of their accomplishment, however incredible they may appear to others.

Thou shalt shine, or, thou shalt overflow. As the verb נהר (nahar) signifies both “to shine” and “to overflow,” it may be rendered either way. We may refer it to that joy with which the Church is filled and overflows when it is enlarged in this way, or to the ornament with which it shines and dazzles.

Thou shalt tremble. He now mentions “trembling” and connects it with splendor or joy; this may appear inconsistent with the meaning assigned to the previous clause. But I have no doubt that he intended by this word to express the astonishment and even amazement with which the Church will be seized when it perceives that this strange and unexpected honor has been obtained by it, and that it has been elevated to so high a rank of honor. As if he had said, “The extent of the work will be so great as to exceed your expectation.” It is not, therefore, the “trembling” which is produced by some danger or melancholy event, but such as commonly arises in matters of great importance which exceed the capacity of our understanding, when we are struck with amazement and almost think that we dream; and this “trembling” agrees very well with joy.