Chapter 60 The Triumph Of The Seed of the Redeemer.
The coming of the Redeemer is to result in an everlasting kingdom. This chapter encompasses within it the shining of God's light in the darkness (Isaiah 60:1-2) which Isaiah 9:2-6 reveals as indicating the coming of the great son of David, something fulfilled in the coming of our Lord Jesus Christ (Matthew 4:12-17). It encompasses the response of the Gentiles to His light (Isaiah 60:4-10), and the need no longer for any form of protection (Isaiah 60:11), because this will be no earthly kingdom, for the sun and moon will no longer give their light upon it (Isaiah 60:19), but Yahweh Himself will be their everlasting light (Isaiah 60:20). And they will inherit the land for ever (compare Hebrews 11:10-14). It is this chapter that is very much in mind in the depiction of the new Jerusalem and the new heaven and the new earth in Revelation 21-22.
The call to ‘arise' indicates a new section in the book describing something that follows what has gone before. When the Redeemer comes to Zion, Zion and His people are to arise and respond. They are to leave the past behind them. Much in this chapter reflects the words about the Servant in chapter 49. He comes to the peoples bringing light to their darkness (Isaiah 60:2-3, compare Isaiah 42:6; Isaiah 49:6; Isaiah 9:1-7), His people will come from far and will gather themselves together to come to them (Isaiah 60:4, compare Isaiah 49:12; Isaiah 49:18; Isaiah 11:11-12), borne by the nations (Isaiah 60:4, compare Isaiah 49:22). Thus this is all to be seen as the work of the Servant.
And yet the light that shines on Zion will cause Gentiles to come to its light (Isaiah 60:3, compare Isaiah 49:6) so that the people will gather to it bringing the tribute of the nations. Men of all nations will come to Zion, and will be welcomed into Zion (Isaiah 2:2-4). Zion represents the King and the true people of God (Zechariah 2:7).
But we should note again that, while ‘Zion' and ‘His people' are sometimes almost synonymous, in this chapter it is the idea of the city of Zion in its Isaianic significance which is primarily addressed. It is the Zion to which the Redeemer has come (Isaiah 59:20). It is greater than and to some extent distinguished from the people, for His people are here in context clearly differentiated from Zion (Isaiah 60:21). Note the references to ‘walls' (Isaiah 60:10), ‘gates' (Isaiah 60:11), ‘the place of My Sanctuary (Isaiah 60:12), and ‘the city of Yahweh' (Isaiah 60:14) which all serve to stress the distinction. So the concentration in this chapter is on the Zion which is the city of Yahweh, the Zion of the Holy One of Israel (Isaiah 60:14; compare Isaiah 26:1-4), the eternal city (literally), seen as one whole, although very closely connected with His people. It is the place where God has His dwellingplace around which His people gather. This softens somewhat what might otherwise be seen as unacceptable ideas of humiliation and submission.
The submission of the Gentiles (Isaiah 60:14) is to be seen as to the Light of Israel, the One to Whom Israel points, not specifically to His people, although they will clearly have their part in it as His servants. It is to Zion that the ultimate Servant has come as Redeemer (Isaiah 59:20), and the submission is finally to Him as connected with that city. The theme is the restoration of that city (the harlot city will become the city of righteousness, the faithful city - Isaiah 1:21-27), and of the converted Gentiles joining with His people in that city in full submission and worship of Yahweh. It contrasts with Babylon (47) and the desolated city (Isaiah 24:10-12; Isaiah 25:2; Isaiah 26:5) which represents the world away from God. These people have metaphorically ‘fled from Babylon' and ‘come to Zion'. They have left behind all idolatry, and all desires for the glory of the world, and have set their hearts on Him.
Furthermore the final part of this chapter makes absolutely clear that what is finally in mind here is the everlasting kingdom, the Kingly Rule of God. This is the true Zion. Sun and moon fade into insignificance, and will no longer wax or wane. They will no longer be needed. For it will be the glory and light of Yahweh which suffuse everything with light and glory (Isaiah 60:19-20). And His people will be Yahweh's planting, and dwell in the everlasting land, where they will dwell for ever (Isaiah 60:21), including the resurrected ones (Isaiah 26:19).
The application of the ideas is twofold. Firstly there is reference to the true church of Jesus Christ, in both the Old and New Testaments, what is called the Remnant, the holy seed (Isaiah 6:13), who through the ages are God's people and enjoy His protection and blessing, on whom God continues to shine and on whose behalf God regularly acts. They will enjoy being connected with the submission of the Gentiles and being priests to God (1 Peter 2:5; 1 Peter 2:9). In Revelation Zion has been removed to Heaven (Revelation 14:1-3), and the Temple is there (Revelation 6:9; Revelation 7:15; Revelation 8:3-5; Revelation 14:15; Revelation 15:8; Revelation 16:1; Revelation 16:17), and the city is there (Revelation 21:2). But finally it leads on to the final day when they will pass into the new heavens and the new earth, into the perfection of the heavenly city. As ever the future in Isaiah is telescoped together and seen as one.
We must recognise that what Isaiah was seeking to portray had to be expressed to his listeners in terms meaningful to them. The wider ideas of New Testament teaching were not available to them, nor would they have been able to comprehend them. But what he wanted them to see was a position where God was central and among His people, and a situation to which the nations could respond in adoration and worship, and to which all could gather in order to be His. Thus he pictured it in terms of a magnified Zion, in which all God's true people would have full participation, and in which they could offer their true and full worship. As Paul, Peter and John would later bring out, it spoke of the glorious church of God consisting of His own true people, to which all may come to render worship and tribute to His name while also looking forward to its final fulfilment in the everlasting kingdom (e.g. Ephesians 2:11-22; 1 Peter 2:4-10; Revelation 3:12; Revelation 21:9 to Revelation 22:5).