Isaiah 60:10

Isa 60:10 And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.

Ver. 10. And the sons of strangers shall build up thy walls.] By preaching and writing for the truth, as did many famous Greek and Latin doctors; and since them, not a few of all nations.

And their kings shall minister unto thee.] As did Cyrus and Darius; but especially Constantine the Great (who cared not what he bestowed upon the Church, and was therefore, in a jeer, by the heathens called Pupillus, as if he needed a guardian to order his expenses), Valentinian, Theodosius, Honorius, Justinian. Our Edward VI, {a} besides the much good he did at home, sent at one time five thousand pounds to relieve Protestants beyond seas. Queen Elizabeth sent both men and means in abundance to the relief of the French and Hollanders.

{a} His Life, by Sir John Heywood, p. 115.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa 60:10-12. And the sons of the stranger — Namely, such as were not Israelites born, but of Gentile race; and he puts sons of strangers, by a usual Hebraism, for strangers; shall build up thy walls — As Gentile proselytes to the Jewish religion assisted the Jews in repairing the walls of Jerusalem upon their return from captivity, so Gentile converts to Christianity assisted the apostles, evangelists, and other ministers of Christ, who were of Jewish extraction, in building and adorning the Christian Church: and for many ages its builders have been almost wholly of Gentile race. And their kings shall minister unto thee — Ecclesiastical history affords us many instances of kings and princes that were great benefactors to her, among whom Constantine greatly excelled. For in my wrath I smote thee, &c. — As I afflicted thee in mine anger, so out of my compassions I will abundantly bless thee. “The discourse here,” says Vitringa, “rises, and will continue to rise till the end of the section, that the blindest may discern spiritual things involved in these corporeal figures and emblems. It is not sufficient that the nations only, with their wealth and possessions, shall be added to the church, and perform all requisite offices toward it, but kings and princes also shall come: nor shall they come alone; a great retinue shall attend them: nor shall instances of their approach be few and rare, but common and frequent; insomuch that the gates of the city shall be always left open to receive this continual accession of kings and people.” The nation, &c., that will not serve thee — Do offices of kindness to thee, as the word ועבדוis used Isa 19:23, or, that will not submit to Christ’s sceptre; shall perish — Shall not only be subdued to thee, but shall be destroyed by the sword, or famine, or pestilence, or some other of the divine judgments. Yea, those nations shall be utterly wasted — Shall, by the peculiar interposition of a righteous providence, be brought to desolation. “This,” says Lowth, “must relate to the latter days, as the Scripture calls them, when the church shall become a great mountain, and break in pieces all the kingdoms of the earth, according to Daniel’s prophecy, Dan 2:35; Dan 2:44.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The first turn (Isa 60:1-3) described the glorification of Zion through the rising of the glory of Jehovah; the second (Isa 60:4-9) her glorification through the recovery of her scattered children, and the gifts of the Gentiles who bring them home; and now the third depicts her glorification through the service of the nations, especially of her former persecutors, and generally through the service of all that is great and glorious in the world of nature and the world of men. Not only do the converted heathen offer their possessions to the church on Zion, but they offer up themselves and their kings to pay her homage and render service to her. "And sons of strangers build thy walls, and their kings serve thee: for in my wrath I have smitten thee, and in my favour I have had mercy upon thee. And thy gates remain open continually day and night, they shall not be shut, to bring in to thee the possessions of the nations and their kings in triumph. For the nation and the kingdom which will not serve thee will perish, and the nations be certainly laid waste." The walls of Zion (חמתיך doubly defective) rise up from their ruins through the willing co-operation of converted foreigners (Isa 56:6-7), and foreign kings place themselves at the service of Zion (Isa 49:23); the help rendered by the edicts of Cyrus, Darius, and Artaxerxes Longimanus being only a prelude to events stretching on to the end of time, though indeed, in the view of the prophet himself, the period immediately succeeding the captivity really would be the end of time. Of the two perfects in Isa 60:10, הכּיתיך points to the more remote past; רחמתּיך to the nearer past, stretching forward into the present (cf., Isa 54:8). On pittēăch, patescere, hiscere, see Isa 48:8, where it is applied to the ear, as in Sol 7:13 to a bud. The first clause of Isa 60:11 closes with ולילה; tiphchah divides more strongly than tebir, which is subordinate to it. At the same time, "day and night" may be connected with "shall not be shut," as in Rev 21:25-26. The gates of Zion may always be left open, for there is no more fear of a hostile attack; and they must be left open ad importandum, that men may bring in the possession of the heathen through them (a thing which goes on uninterruptedly), נהוּגים וּמלכיהם. The last words are rendered by Knobel, "and their kings are leaders (of the procession);" but nâhūg would be a strange substantive, having nothing to support it but the obscure יקוּש from יקושׁ, for אחוּז in Sol 3:8 does not mean a support, but amplexus (Ewald, 149, d). The rendering "and their kings escorted," i.e., attended by an escort, commends itself more than this; but in the passage quoted in support of this use of nâhag, viz., Nah 2:8, it is used as a synonym of hâgâh, signifying gemere. It is better to follow the lxx and Jerome, and render it, "and their kings brought," viz., according to Isa 20:4; Sa1 30:2, as prisoners (Targ. zeqı̄qı̄n, i.e., beziqqı̄m, in fetters) - brought, however, not by their several nations who are tired of their government and deliver them up (as Hitzig supposes), but by the church, by which they have been irresistibly bound in fetters, i.e., inwardly conquered (compare Isa 45:14 with Psa 149:8), and thus suffer themselves to be brought in a triumphal procession to the holy city as the captives of the church and her God. Isa 60:12 is connected with this nehūgı̄m; for the state of every nation and kingdom is henceforth to be determined by its subjection to the church of the God of sacred history (עבד, δουλεύειν, in distinction from shērēth, διακονεῖν, θεραπεύειν), and by its entrance into this church - the very same thought which Zechariah carries out in Isa 14:16. Instead of כי־הגוי, כי is more properly pointed according to certain MSS with munach (without makkeph); the article before haggōyim is remonstrative, and the inf. intens. chârōbh makes the thing threatened unquestionable.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

60:10-16 Those who previously oppressed the people of God will one day participate in restoring the holy city (see 2:2-4; 19:18-25; Neh 2:8; Amos 9:12).

60:10 their kings will serve you: God’s people who were previously humiliated (2:11) will be exalted.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, Cyrus and his successors, but chiefly this is accomplished in them that serve Christ, being converted by his Gospel.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

kings . . . minister unto thee--(See on Isa 60:7; Isa 49:23).

in my wrath I smote thee-- (Isa 54:7-8; Isa 57:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(10) The sons of strangers shall build . . .—Either as willing proselytes or as being brought into subjection. (Comp. Zec_6:15.) To build the temples or palaces of conquerors was, as in the case of the Egyptian and Babylonian bondage, the almost inevitable lot of the conquered.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. the sons of strangers] strangers (R.V.), as in ch. Isa_56:3; although the reference here is not to individual proselytes, but to foreigners in general. It is not even certain that the verse implies a willing cooperation of heathen converted to the religion of Israel, although this is to be presumed. In either case the rebuilding of the walls by the heathen who had destroyed them is the sign of the complete removal of the divine anger against Israel.

for in my wrath &c.] Cf. ch. Isa_54:7-8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the sons of strangers shall build up thy walls,.... The sons of the people; or Gentiles, as the Targum; who were strangers from the covenants of promise, and aliens from the commonwealth of Israel; strangers to God and Christ, and the Spirit of Christ, and to the Gospel, and all that is good; yet the sons of these, being in great numbers converted everywhere, will be useful in building up the church of God, in strengthening, protecting, and defending it; these are the same with those afar off, that shall come and build in the temple of the Lord, Zac 6:15, such there have been among the Gentiles in all ages, more or less, since the times of the apostles, who have been instruments of the edification of the church, and of the defence of its doctrines and ordinances; and more there will be in the latter day:

and their kings shall minister unto thee; that is, the kings of the Gentiles, as Constantine, and some other truly Christian kings and emperors, have done, though their numbers have been very small as yet; but, when this prophecy is fulfilled, it will be a general case; kings everywhere will be nursing fathers, and queens nursing mothers to the church, will serve the interest of it, and promote it to the uttermost of their power; see Isa 49:23,

for in my wrath I smote thee, but in my favour have I had mercy on thee; for the Jews' rejection of the Messiah, for their contempt of his Gospel, and persecution of his apostles and ministers, wrath came upon them to the uttermost, upon their city, temple, and nation, to the destruction of them, and which is still upon them; and though blindness is happened unto them, and they are shut up in unbelief, yet there is a time when the Lord will have mercy on them, call and convert them, and return their captivity; see Rom 11:25.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And the sons of strangers - They who have been devoted to a foreign and a false religion shall become devoted to the true religion, and engage in the service of the true God.

Shall build up thy walls - Jerusalem is represented as a ruined city. Her walls had been thrown down, and were lying prostrate. In restoring her to her former magnificence, strangers and foreigners would lend their cheerful aid. The idea is, that they would become tributary to the church, and esteem it a privilege to be engaged in any service, however laborious, that would promote its best interests.

And their kings - (See the notes at Isa 49:23).

For in my wrath I smote thee - Referring to the calamities which he had, from time to time, brought on Jerusalem (see Isa 57:17).

But in my favor - (See the notes at Isa 54:8).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To thee. The Persians monarchs (Calmet) were mostly favourable to the Jews. (Haydock) --- The Gentiles help to form the Church, which rejects no one, ver. 11.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The sons of strangers, viz. such as were not Israelites; and he puts sons of strangers by a usual Hebraism for strangers, properly termed alienigenae: see Isa 56:3. This was literally fulfilled in repairing the walls of Jerusalem; he spake before of the temple, now of the city; and spiritually in the ministers of the gospel, who are the walls and bulwarks of the church by preaching and writing for her; and ecclesiastical history affords us many instances of kings and princes that were great benefactors to her, among whom Constantine did greatly excel, not caring what he bestowed on her, Valentinian and Theodosius, &c.

Shall minister; shall administer all necessaries to thee: as they had been demolished by the Babylonians, so they were repaired by the favour of Cyrus, Darius Hystaspes, Artsxerxes, &c., all strangers, Ezr 6:7, &c, or strangers becoming proselytes: see Isa 56:6.

In my wrath I smote thee, but in my favour have I had mercy on thee; as I afflicted thee in my anger, so out of my compassions I will abundantly bless thee.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Strangers — Foreigners of false religions converted to the true religion. In…

wrath I smote thee — This refers to the morale of wasted Jerusalem, and their captivity at Babylon.

Their kings — Perhaps including Cyrus, Darius, etc., of Persia; likewise the later Christian kings.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 10-14. The third stanza. Zion"s reconstruction.

The sons of strangers shall build up thy walls. Cyrus aided in the supply of timber for the construction of the second temple. (Ezr_3:7) Artaxerxes Longimanus sanctioned the rebuilding of the wall of Jerusalem. (Neh_1:3 Neh_2:5-8) The passage has, however, a meaning beyond the literal one. "Strangers" of all kinds, Greeks, and Romans, and Syrians, and Africans, and Cauls, and Spaniards, and others, assisted in building and enlarging the walls of the Church as it spread over the world, set up its bulwarks in the Creeds, and fenced it round about with various decrees and canons. Their kings shall minister unto thee (see the comment on ver. 3). Among ministrant kings may be mentioned Cyrus, Darius the son of Hystaspes, Artaxerxes Longimanus, Alexander the Great, Constantine, Theodosius, Charlemagne, St. Louis, etc. I had mercy on thee. A preterit of prophetic certitude. Mr. Cheyne translates, "I will have compassion upon thee."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Minister - Shall administer all necessaries to thee. I had mercy - As I afflicted thee in my anger, so out of my compassion I will abundantly bless thee.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“And strangers shall build thy walls, and their kings shall serve thee; for in my wrath I smote thee, and in my favor I have had mercy on thee.” For the true sense of the phrase translated ‘strangers’, see above on Isa 56:3; and with the last clause compare Isa 54:7-8. The ‘for’ relates to the whole of that clause taken together; not to the first member by itself. It was not because God had been angry, but because He had been angry and relented, that they were to be thus favored. (See above, on Isa 12:1). The Prophet here foretells the agency of strangers or new converts in promoting the safety and prosperity of Israel, under figures borrowed from the old economy, and implying a vicissitude or alternation of distress and joy, such as Isaiah frequently exhibits. The building of the walls here mentioned is the same as that in Psa 51:18, and Psa 147:2, where it is no more to be literally understood than the captivity of Zion in Psa 14:7, or that of Job in Job 42:10.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues speaking to the people of Israel.

they will not be shut day or night

Here "day" and "night" together mean "all the time." This can be stated in active form. AT: "no one will ever shut them" (See: Active or Passive and Merism)

so that the wealth of the nations may be brought, with their kings being led

This can be stated in active form. AT: "so that the people of the nations may bring their wealth, along with their kings" (See: Active or Passive)

translationWords

son

alien

king

servant

wrath

punish

favor

compassion

gate

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and in my grace Because I favored you; in old French, en mon apayemant.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

And the sons of strangers shall build, etc. The Israelites will not build the walls of Jerusalem, as they did not build even the temple; other nations will do it.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.