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Expositor's Bible Commentary Isaiah 60:1 Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. CHAPTER XXIV SALVATION IN SIGHT Isaiah 60:1-22 THE deliverance from Babylon has long been certain, since chapter 48; all doubts in the way of Return have been removed, Isaiah 49:1-26 through Isaiah 52:12 ; the means for the spiritual Restoration of the people have been sufficiently found, chapter 53 and preceding chapters on the Servant: Zion has been hailed from afar, chapter 54; last calls to leave Babylon have been uttered, chapter 55; last councils and comforts, Isaiah 56:1-8 ; and the civic conscience has been rekindled; Isaiah 56:9 through Isaiah 59:1-21 . There remains now only to take possession of the City herself; to rehearse the vocation of the restored people; and to realise all the hopes, fears, hindrances, and practical problems of the future. These duties occupy the rest of our prophecy, chapters 60-66 Chapter 60 is a prophecy as complete in itself as chapter 54. The City, which in 54 was hailed and comforted from afar, is in chapter 60 bidden rise and enjoy the glory that has at last reached her. Her splendours, hinted at in chapter 54, are seen in full and evident display. In chapters 61-62 her prophet, her genius and representative, rehearses to her his duties, and sets forth her place among the peoples. And in Isaiah 63:1-7 we have another of those theophanies or appearances of the Sole Divine Author of His people’s salvation, which, -abrupt and separate as if to heighten the sense of the solitariness of their subject-occur at intervals throughout our prophecy, -for instance, in Isaiah 42:10-17 , and in Isaiah 59:16-19 . These three sections, chapter 60, chapters 61-62, and Isaiah 63:1-7 , we will take together in this chapter of our volume. I. ARISE, SHINE (Chapter 60) The sixtieth chapter of Isaiah is the spiritual counterpart of a typical Eastern day, with the dust laid and the darts taken out of the sunbeams, -a typical Eastern day in the sudden splendour of its dawn, the completeness and apparent permanence of its noon, the spaciousness it reveals on sea and land, and the barbaric profusion of life, which its strong light is sufficient to flood with glory. Under such a day we see Jerusalem. In the first five verses of the chapter, she is addressed, as in chapter 54, as a crushed and desolate woman. But her lonely night is over, and from some prophet at the head of her returning children the cry peals, "Arise, shine, for come hath thy light, and the glory of Jehovah hath risen upon thee." In the East the sun does not rise; the word is weak for an arrival almost too sudden for twilight. In the East the sun leaps above the horizon. You do not feel that he is coming, but that he is come. This first verse is suggested by the swiftness with which he bursts upon an Eastern city, and the shrouded form does not, as in our twilight, slowly unwrap itself, but "shines" at once, all plates and points of glory. Then the figure yields: for Jerusalem is not merely one radiant point in a world equally lighted by the sun, but is herself Jehovah’s unique luminary. "For behold the darkness shall cover the earth, and gross darkness the peoples, but upon thee shall Jehovah arise, and His glory upon thee shall be seen. And nations shall come to thy light, and kings to the brightness of thy rising." In the next two verses it is again a woman who is addressed. "Lift up" thine eyes "round about and see, all of them have gathered, have come to thee: thy sons from afar are coming, and thy daughters are carried in the arms." Then follows the fairest verse in the chapter. "Then thou shalt see and be radiant, and thy heart shall throb and grow large; for there shall be turned upon thee the sea’s flood-tide, and the wealth of the nations shall come to thee." The word which the Authorised English version translated "shall flow together," and our Revised Version "lightened," means both of these. It is liquid light, -light that ripples and sparkles and runs across the face; as it best appears in that beautiful passage of the thirty-fourth Psalm, "they looked to Him and their faces were lightened." Here it suggests the light which a face catches from sparkling water. The prophet’s figure has changed. The stately mother of her people stands not among the ruins of her city, but upon some great beach, with the sea in front, -the sea that casts up all heaven’s light upon her face and drifts all earth’s wealth to her feet, and her eyes are upon the horizon with the hope of her who watches for the return of children. The next verses are simply the expansion of these two clauses, -about the sea’s flood and the wealth of the Nations. Isaiah 60:6-9 look first landward and then seaward, as from Jerusalem’s own wonderful position on the high ridge between Asia and the sea: between the gates of the East and the gates of the West. On the one side, the city’s horizon is the range of Moab and Edom, that barrier, in Jewish imagination, of the hidden and golden East across which pour the caravans here pictured. "Profusion of camels shall cover thee, young camels of Midian and Ephah; all of them from Sheba shall come: gold and frankincense shall they bring, and the praises of Jehovah shall they publish. All the flocks of Kedar shall be gathered to thee, the rams of Nebaioth shall minister to thee: they shall come up with acceptance on Mine altar, and the house of My glory will I glorify." These were just what surged over Jordan from the far countries beyond, of which the Jews knew little more than the names here given, -tawny droves of camels upon the greenness of Palestine like a spate of the desert from which they poured; rivers of sheep brimming up the narrow drove-roads to Jerusalem:-conceive it all under that blazing Eastern sun. But then turning to Judah’s other horizon, marked by the yellow fringe of sand and the blue haze of the sea beyond, the prophet cries for Jehovah: "Who are these like a cloud that fly, and like doves to their windows? Surely towards Me the Isles are stretching, and ships of Tarshish in the van, to bring thy sons from afar, their silver and their gold with them, to the Name of Jehovah of Hosts and to the Holy of Israel, for He hath glorified thee." The poetry of the Old Testament has been said to be deficient in its treatment of the sea; and certainly it dwells more frequently, as was natural for the imagination of an inland and a highland people to do, upon the hills. But in what literature will you find passages of equal length more suggestive of the sea than those short pieces in which the Hebrew prophet sought to render the futile rage of the world, as it dashed on the steadfast will of God, by the roar and crash of the ocean on the beach; ( Isaiah 14:1-32 ; " Isaiah 1:1-31 ; Isaiah 2:1-22 ; Isaiah 3:1-26 ; Isaiah 4:1-6 ; Isaiah 5:1-30 ; Isaiah 6:1-13 ; Isaiah 7:1-25 ; Isaiah 8:1-22 ; Isaiah 9:1-21 ; Isaiah 10:1-34 ; Isaiah 11:1-16 ; Isaiah 12:1-6 ; Isaiah 13:1-22 ; Isaiah 14:1-32 ; Isaiah 15:1-9 ; Isaiah 16:1-14 ; Isaiah 17:1-14 ; Isaiah 18:1-7 ; Isaiah 19:1-25 ; Isaiah 20:1-6 ; Isaiah 21:1-17 ; Isaiah 22:1-25 ; Isaiah 23:1-18 ; Isaiah 24:1-23 ; Isaiah 25:1-12 ; Isaiah 26:1-21 ; Isaiah 27:1-13 ; Isaiah 28:1-29 ; Isaiah 29:1-24 ; Isaiah 30:1-33 ; Isaiah 31:1-9 ; Isaiah 32:1-20 ; Isaiah 33:1-24 ; Isaiah 34:1-17 ; Isaiah 35:1-10 ; Isaiah 36:1-22 ; Isaiah 37:1-38 ; Isaiah 38:1-22 ; Isaiah 39:1-8 ") or painted a nation’s prosperity as the waves of a summer sea; Isaiah 48:18 . or described the long coastlands as stretching out to God, and the white-sailed ships coming up the horizon like doves to their windows! The rest of the chapter, from Isaiah 60:10 onwards, is occupied with the rebuilding and adornment of Jerusalem, and with the establishment of the people in righteousness and peace. There is a very obvious mingling of the material and the moral. The Gentiles are to become subject to the Jew, but it is to be a voluntary submission before the evidence of Jerusalem’s spiritual superiority. Nothing is said of a Messiah or a King. Jerusalem is to be a commonwealth; and, while her "magistracy shall be Peace and her overseers Righteousness," God Himself, in evident presence, is to be her light and glory. Thus the chapter ends with God and the People, and nothing else. God for an everlasting light around, and the people in their land, righteous, secure, and growing very large. "The least shall become a thousand, and the smallest a strong nation: I Jehovah will hasten it in its time." This chapter has been put through many interpretations to many practical uses:-to describe the ingathering of the Gentiles to the Church (in the Christian year it is the Lesson for Epiphany), to prove the doctrine that the Church should live by the endowment of the kingdoms of this world, and to enforce the duty of costliness and magnificence in the public worship of God. "The glory of the Lebanon shall come unto thee, fir-tree, plane-tree and sherbin together, to beautify the place of My sanctuary, and I will make the place of My feet glorious." The last of these duties we may extend and qualify. If the coming in of the Gentiles is here represented as bringing wealth to the Church, we cannot help remembering that the going out to the Gentiles, in order to bring them in, means for us the spending of our wealth on things other than the adornment of temples; and that, besides the heathen, there are poor and suffering ones for whom God asks men’s gold, as He asked it in olden days for the temple, that He may be glorified. Take that last phrase:-"And" - with all that material wealth which has flown in from Lebanon, from Midian, from Sheba-"I will make the place of My feet glorious." When this singular name was first uttered it was limited to the dwelling-place of the Ark and Presence of God, visible only on Mount Zion. But when God became man, and did indeed tread with human feet this world of ours, what were then the "places of His feet?" Sometimes, it is true, the Temple, but only sometimes; far more often where the sick lay, and the bereaved were weeping, -the pool of Bethesda, the death-room of Jairus’ daughter, the way to the centurion’s sick servant, the city gateways where the beggars stood, the lanes where the village folk had gathered, against His coming, their deaf and dumb, their palsied and lunatic. These were "the places of His feet, who Himself bare our sicknesses and carried our infirmities"; and these are what He would seek our wealth to make glorious. They say that the reverence of men builds now no cathedrals as of old; nay, but the love of man, that Christ taught, builds far more of those refuges and houses of healing, scatters far more widely those medicines for the body, those instruments of teaching, those means of grace, in which God is as much glorified as in Jewish Temple or Christian Cathedral. Nevertheless He, who set "the place of His feet," which He would have us to glorify, among the poor and the sick, was He, who also did not for Himself refuse that alabaster box and that precious ointment, which might have been sold for much and given to the poor. The worship of God, if we read Scripture aright, ought to be more than merely grave and comely. There should be heartiness and lavishness about it, -profusion and brilliance. Not of material gifts alone or chiefly, gold, incense, or rare wood, but of human faculties, graces, and feeling; of joy and music and the sense of beauty. Take this chapter. It is wonderful, not so much for the material wealth which it devotes to the service of God’s house, and which is all that many eyes ever see in it, as for the glorious imagination and heart for the beautiful, the joy in light and space and splendour, the poetry and the music, which use those material things simply as the light uses the wick, or as music uses the lyre, to express and reveal itself. What a call this chapter is to let out the natural wonder and poetry of the heart, its feeling and music and exultation, -"all that is within us," as the Psalmist says, -in the Service of God. Why do we not do so? The answer is very simple. Because, unlike this prophet, we do not realise how present and full our salvation is; because unlike him, we do not realise that "our light has come," and so we will not "arise and shine." II. THE GOSPEL (Chapters 61-62) The speaker in chapter 61 is not introduced by name. Therefore he may be the Prophet himself, or he may be the Servant. The present expositor, while feeling that the evidence is not conclusive against either of these, and that the uncertainty is as great as in Isaiah 48:16 , inclines to think that there is, on the whole, less objection to its being the prophet who speaks than to its being the Servant. But it is not a very important question which is intended, for the Servant was representative of prophecy; and if it be the prophet who speaks here, he also speaks with the conscience of the whole function and aim of the prophetic order. That Jesus Christ fulfilled this programme does not decide the question one way or the other; for a prophet so representative was as much the antetype and foreshadowing of Christ as the Servant himself was. On the whole, then, we must be content to feel about this passage, what we must have already felt about many others in our prophecy, that the writer is more anxious to place before us the whole range and ideal of the prophetic gift than to make clear in whom this ideal is realised; and for the rest Jesus of Nazareth so plainly fulfilled it, that it becomes, indeed, a very minor question to ask whom the writer may have intended as its first application. If chapter 60 showed us the external glory of God’s people, chapter 61 opens with the programme of their inner mission. There we had the building and adornment of the Temple, that "Jehovah might glorify His people": here we have the binding of broken hearts and the beautifying of soiled lives, that "Jehovah may be glorified." But this inner mission also issues in external splendour, in a righteousness which is like the adornment of a bride and like the beauty of spring. The commission of the prophet is mainly to duties we have already studied in preceding passages, both on himself and on the Servant. It will be enough to point out its special characteristics. "The Spirit of my Lord Jehovah is upon me, for that Jehovah hath anointed me to bring good tidings to the afflicted; He hath sent me to bind up the broken-hearted, to proclaim to the captive liberty, and to the prisoners open ways; to proclaim an acceptable year for Jehovah, and a day of vengeance for our God; to comfort all that mourn; to offer to the mourners of Zion, to give unto them a crest for ashes, the oil of joy for mourning, the mantle of praise for the spirit of dimness; so that men may call them Oaks-of-Righteousness, the planting of Jehovah, that He may break into glory." There are heard here all the keynotes of our prophet, and clear, too, is that usual and favourite direction of his thoughts from the inner and spiritual influences to the outward splendour and evidence, the passage from the comfort and healing of the heart to the rich garment, the renown, and his own dearest vision of great forest trees, -in short, Jehovah Himself breaking into glory. But one point needs special attention. The prophet begins his commission by these words, "to bring good tidings to the afflicted," and again says, "to proclaim to the captive." "The afflicted," or "the poor," as it is mostly rendered, is the classical name for God’s people in Exile. We have sufficiently moved among this people to know for what reason the "bringing of good tidings" should here be reckoned as the first and most indispensable service that prophecy could render them. Why, in the life of every nation, there are hours, when the factors of destiny, that loom largest at other times, are dwarfed and dwindled before the momentousness of a piece of news, -hours, when the nation’s attitude in a great moral issue, or her whole freedom and destiny, are determined by telegrams from the seat of war. The simultaneous news of Grant’s capture of Vicksburg and Meade’s defeat of Lee, news that finally turned English opinion, so long shamefully debating and wavering, to the side of God and the slave; the telegrams from the army, for which silent crowds waited in the Berlin squares through the autumn nights of 1870, conscious that the unity and birthright of Germany hung upon the tidings, -are instances of the vital and paramount influence in a nation’s history of a piece of news. The force of a great debate in Parliament, the expression of public opinion through all its organs, the voice of a people in a general election, things in their time as ominous as the Fates, all yield at certain supreme moments to the meaning of a simple message from Providence. Now it was for news from God that Israel waited in Exile; for good tidings and the proclamation of fact. They had with them a Divine Law, but no mere exposition of it could satisfy men who were captives and waited for the command of their freedom. They had with them Psalms, but no beauty of music could console them: "How should we sing the Lord’s song in a strange land?" They had Prophecy, with its assurance of the love and the power of their God; and much as there was in it to help them to patience and to hope, general statements were not enough for them. They needed the testimony of a fact. Freedom and Restoration had been promised them: they waited for the proclamation that it was coming, for the good news that it had arrived. Now our prophecy is mainly this proclamation and good news of fact. The prophet uses before all other words two, -to call or proclaim, kara, and to tell good tidings, bisser. We found them in his opening chapter: we find them again here when he sums up his mission. A third goes along with them, "to comfort," Naham, but it is the accompaniment, and they are the burden, of his prophecy. But "good tidings" and the "proclamation" meant so much more than the mere political deliverance of Israel-meant the fact of their pardon, the tale of their God’s love, of His provision for them, and of His wonderful passion and triumph of salvation on their behalf-that it is no wonder that these two words came to be ever afterwards the classical terms for all speech and prophecy from God to man. We actually owe the Greek words of the New Testament for "gospel" and "preaching" to this time of Israel’s history. The Greek term, from which we have "evangel," "evangelist," and "evangelise," originally meant good news, but was first employed in a religious sense in the Greek translation of our prophecy. And our word "preach" is the heir, though not the lineal descendant, through the Latin prcedicare and the Greek khrussein, of the word, which is translated in chapter 60 of our prophet to proclaim, but in chapter 40 to call or cry. It is to the Exile that we trace the establishment among God’s people of regular preaching side by side with sacramental and liturgical worship; for it was in the Exile that the Synagogue arose, whose pulpit was to become as much the centre of Israel’s life as was the altar of the Temple. And it was from the pulpit of a synagogue centuries after, when the preaching had become dry exposition or hard lawgiving, that Jesus re-read our prophecy and affirmed again the "good news" of God. What is true of nations is true of individuals. We indeed support our life by principles; we develop it by argument; -we cannot lay too heavy stress upon philosophy and law. But there is something of far greater concern than either argument or the abstract principles from which it is developed; something that our reason cannot find of itself, that our conscience but increases our longing for. It is, whether certain things are facts or not; whether, for instance, the Supreme Power of the Universe is on the side of the individual combatant for righteousness; whether God is love; whether Sin has been forgiven; whether Sin and Death have ever been conquered; whether the summer has come in which humanity may put forth their shoots conscious that all the influence of heaven is on their side, or whether, there being no heavenly favours, man must train his virtue and coax his happiness to ripen behind shelters and in conservatories of his own construction. Now Christ comes to us with the good news of God that it is so. The supreme force in the Universe is on man’s side, and for man has won victory and achieved freedom. God has proclaimed pardon. A Saviour has overcome sin and death. We are free to break from evil. The struggle after holiness is not the struggle of a weakly plant in an alien soil and beneath a wintry sky, counting only upon the precarious aids of human cultivation; but summer has come, the acceptable year of the Lord has begun, and all the favour of the Almighty is on His people’s side. These are the "good tidings" and "proclamation" of God, and to every man who believes them they must make an incalculable difference in life. As we have said, the prophet passes in the rest of this prophecy from the spiritual influences of his mission to its outward effects. The people’s righteousness is described in the external fashion, which we have already studied in chapter 14; Zion’s espousals to Jehovah are celebrated, but into that we have also gone thoroughly; the restoration of prophecy in Jerusalem is described, { Isaiah 62:6-9 } as in Isaiah 52:8 ; and another call is given to depart from Babylon and every foreign city and come to Zion. This call coming now, so long after the last, and when we might think that the prophet had wholly left Babylon behind, need not surprise us. For even though some Jews had actually arrived at Zion, which is not certain, others were hanging back in Babylon; and, indeed, such a call as this might fitly be renewed for the next century or two: so many of God’s people continued to forget that their citizenship was in Zion. III. THE DIVINE SAVIOUR { Isaiah 63:1-7 } Once again the prophet turns to hail, in his periodic transport, the Solitary Divine Hero and Saviour of His people. That the writer of this piece is the main author of "Second Isaiah" is probable, both because it is the custom of the latter to describe at intervals the passion and effort of Israel’s Mighty One, and because several of his well-known phrases meet us in this piece. The "speaker in righteousness mighty to save" recalls Isaiah 45:19-24 ; and "the day of vengeance and year of my redeemed" recalls Isaiah 61:2 ; and "I looked, and there was no helper, and I gazed, and there was none to uphold," recalls Isaiah 59:16 . The prophet is looking out from Jerusalem towards Edom, -a direction in which the watchmen upon Zion had often in her history looked for the return of her armies from the punishment of Israel’s congenital and perpetual foe. The prophet, however, sees the prospect filled up, not by the flashing van of a great army, but by a solitary figure, without ally, without chariot, Without weapons, "swaying on in the wealth of his strength." The keynote of the piece is the loneliness of this Hero. A figure is used, which, where battle would only have suggested complexity, enthrals us with the spectacle of solitary effort, -the figure of trampling through some vast winevat alone. The Avenging Saviour of Israel has a fierce joy in being alone: it is his new nerve to effort and victory, -"therefore mine own right arm, it brought salvation to me." We see One great form in the strength of one great emotion. "My fury, it upheld me." The interpretation of this chapter by Christians has been very varied, and often very perverse. To use the words of Calvin, " Violenter torserunt hoc caput Christiani. " But, as he sees very rightly, it is not the Messiah nor the Servant of Jehovah, who is here pictured, but Jehovah Himself. This Solitary is the Divine Saviour of Israel, as in Isaiah 42:7 f. and in Isaiah 59:16 . In chapter 8 of Book II we spoke so fully of the Passion of God that we may now refer to that chapter for the essential truth which underlies our prophet’s anthropomorphism, and claims our worship where a short sight might only turn the heart away in scorn at the savage and blood-stained surface. One or two other points, however, demand our attention before we give the translation. Why does the prophet look in the direction of Edom for the return of his God? Partly, it is to be presumed, because Edom was as good a representative as he could choose of the enemies of Israel other than Babylon. (See Isaiah 1:1-31 ; Isaiah 2:1-22 ; Isaiah 3:1-26 ; Isaiah 4:1-6 ; Isaiah 5:1-30 ; Isaiah 6:1-13 ; Isaiah 7:1-25 ; Isaiah 8:1-22 ; Isaiah 9:1-21 ; Isaiah 10:1-34 ; Isaiah 11:1-16 ; Isaiah 12:1-6 ; Isaiah 13:1-22 ; Isaiah 14:1-32 ; Isaiah 15:1-9 ; Isaiah 16:1-14 ; Isaiah 17:1-14 ; Isaiah 18:1-7 ; Isaiah 19:1-25 ; Isaiah 20:1-6 ; Isaiah 21:1-17 ; Isaiah 22:1-25 ; Isaiah 23:1-18 ; Isaiah 24:1-23 ; Isaiah 25:1-12 ; Isaiah 26:1-21 ; Isaiah 27:1-13 ; Isaiah 28:1-29 ; Isaiah 29:1-24 ; Isaiah 30:1-33 ; Isaiah 31:1-9 ; Isaiah 32:1-20 ; Isaiah 33:1-24 ; Isaiah 34:1-17 ; Isaiah 35:1-10 ; Isaiah 36:1-22 ; Isaiah 37:1-38 ; Isaiah 38:1-22 ; Isaiah 39:1-8 ) But also partly, perhaps, because of the names which match the red colours of his piece, -the wine and the blood. Edom means red, and Bossrah is assonant to Bosser, a vinedresser. Fitter background and scenery the prophet, therefore, could not have for his drama of Divine Vengeance. But we must take care, as Dillmann properly remarks, not to imagine that any definite, historical invasion of Edom by Israel, or other chastening instrument of Jehovah, is here intended. It is a vision which the prophet sees of Jehovah Himself: it illustrates the passion, the agony, the unshared and unaided effort which the Divine Saviour passes through for His people. Further, it is only necessary to point out, that the term in Isaiah 63:1 given as "splendid" by the Authorised Version, which I have rendered "sweeping," is literally "swelling," and is, perhaps, best rendered by "sailing on" or "swinging on." The other verb which the Revised Version renders "marching" means "swaying," or moving the head or body from one side to another, in the pride and fulness of strength. In Isaiah 63:2 "like a wine-treader" is literally "like him that treadeth in the pressing-house"- Geth (the first syllable of Gethsemane, the oil-press): But Isaiah 63:3 is the "pressing trough." Who is this coming from Edom, Raw-red his garments from Bossrah! This sweeping on in his raiment, Swaying in the wealth of his strength? I that do speak in righteousness, Mighty to save! Wherefore is red on thy raiment, And thy garments like to a wine-treader’s? A trough I have trodden alone, Of the peoples no man was with me. So I trod them down in my wrath, And trampled them down in my fury; Their life-blood sprinkled my garments And all my raiment I stained. For the day of revenge in my heart, And the year of my redeemed has come. And I looked, and no helper; I gazed, and none to uphold! So my righteousness won me salvation; And my fury, it hath upheld me. So I stamp on the peoples in my wrath, And make them drunk with my fury, And bring down to earth their life-blood. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Arise, shine; for thy light is come. Isaiah 60:1-12 The glory of spiritual Israel J. A. Alexander. Having repeatedly and fully shown that the national pro-eminence of Israel was not to be perpetual, that the loss of it was the natural consequence and righteous retribution of iniquity, and that their loss did not involve the destruction of the true Church or spiritual Israel, the prophet now proceeds to show that, to the latter, the approaching change would be a glorious and blessed one. ( J. A. Alexander. ) Isaiah 60 Prof. G. A. Smith, D. D. is the spiritual counterpart of a typical Eastern day , with the dust laid and the darts taken out of the sunbeams, — a typical Eastern day in the sudden splendour of its dawn, the completeness and apparent permanence of its noon, the spaciousness it reveals on sea and land, and the barbaric profusion of life, which its strong light is sufficient to flood with glory. ( Prof. G. A. Smith, D. D. ) Sunrise in the East Ibid. In the East the sun does not rise; the word is weak for an arrival almost too sudden for twilight. In the East the sun leaps above the horizon. You do not feel that he is coming, but that he is come. This first verse is suggested by the swiftness with which he bursts upon an Eastern city, and the shrouded form does not, as in our twilight, slowly unwrap itself, but "shines" at once, all plates and points of glory. Then the figure yields: for Jerusalem is not merely one radiant point in a world equally lighted by the sun, but is herself Jehovah's unique luminary. ( Ibid. ) "Thy light is come Prof. J. Skinner, D,D. The perfect tenses are used from the ideal standpoint of the future. ( Prof. J. Skinner, D,D. ) Light breaking on the mountains A. H. Bradford, D. D. Any one who has spent much time among mountains will appreciate the imagery. Around is absolute blackness; the valleys are in gloom; trees, rivers, towns have been obscured; nothing is visible but that dim shaft of granite rising into the silence of the sky. Suddenly we may imagine a spirit's voice crying, "The light has come." Instantly there is a glow on the mountain — trees, rivers, towns begin to take shape; the whole world has changed. The point to be observed here is that the light was from God. The city was exhorted to be in a condition in which the glory of God might be reflected from it. The chapter describes the degradation of the rest of the world, the effect of the light on other peoples, how they would be attracted toward it; and contains near the end this outburst of victorious joy: "The Lord shall be unto thee an ever. lasting light, and thy God thy glory. This prophecy, was never literally fulfilled, and yet hundreds of years later a light did pour itself upon Mount Zion; it shone on the thickest darkness of the nations, and unto it ever since the people have been attracted. That prophecy was fulfilled in Christ. He is the Light. ( A. H. Bradford, D. D. ) The Gospel era Homilist. I. THE GOSPEL ERA IS DISTINGUISHED BY A SPECIAL REVELATION OF DIVINE GLORY. The light that has come to the world is the glory of the Lord. What is "the glory of the Lord" We take the answer which the Eternal gave to the request of Moses, "I beseech Thee, show me Thy glory." The reply was not, "I will show thee the infinitude of My possessions, the boundlessness of My, dominions, the almightiness of My power, the immeasurable depths of My wisdom, but, "I will cause all My goodness to pass before thee." The Gospel is a wonderful revelation of God's goodness, in the form of amazing mercy towards a guilty world. 1. The glory of His goodness is seen in the gift of His Son. "He spared not His own Son, etc. 2. The glory of His goodness is seen in the entire history of His Son. All the compassion, the tender love and mercy, which Christ displayed when on earth, were the reflected rays of Infinite goodness. II. THE GOSPEL ERA IMPOSES A SPECIAL OBLIGATION UPON THE WORLD. "Arise, shine." 1. Arise. Do not sleep while the rays of Divine goodness are streaming on you. Arise to thought, to penitence, to gratitude, to worship. Arise, discharge the duties and enjoy the advantages of a day flooded with the sun of mercy. 2. Shine. Reflect the rays of this goodness. Let this love of God be so "shed abroad in thy heart," that it stream forth its radiance in thy every action, and bless the circle in which thou livest. Do not be as an opaque body, obstructing the rays and throwing a shadow over thy sphere; but be a mirror, to reflect every falling beam. ( Homilist. ) Christ the light of the world J. B. Sumner, M. A. The words of the text comprise an exhortation to "arise " and "shine"; and a reason to enforce it, — "thy light is come, the glory of the Lord is risen upon thee." I. THE REASON. There is such a connection between ignorance and darkness, that the one is constantly put for the other in Scripture. If ignorance is justly termed darkness, so knowledge is properly compared to light. At the dawn of day, the traveller takes fresh courage; he perceives the path in which he should go, and proceeds on it rejoicing. In the same manner religious knowledge enlightens a man as to his true business in this life, and sets him to work out His salvation. And Christ is the Sun which sends forth this religious knowledge. 1. The sun, when it rises in the morning, dispels all clouds and mists and clews, and shows every object in its true colours. So, without that light which Christ has furnished by His Gospel, we cannot perceive those truths which it is most needful we should perceive. 2. The sun, when it shines above us, does more than enlighten every object. It nourishes, it invigorates. Without it, the sickly plant droops and decays, and brings no fruit to perfection. And the effect of the sun upon outward nature is a striking emblem of the influence of Christ upon the heart. In Him is life, vigorous, spiritual life; and the life is the light of men. II. THE EXHORTATION. "Arise, shine." 1. When the sun rises, and scatters the mists of night, he gives a summons to mankind to rise also, and set themselves to the discharge of their various duties. In the same manner, the appearance of Christ in the world is a summons to all who hear of His revelation, to "arise." To awake out of the sleep of ignorance, the sleep of thoughtlessness, the sleep of sin, which are, in truth, the sleep of death; and to apply themselves, before "the night cometh in which no man can work," to the business which God has appointed them to perform both for themselves and for Him. 2. The text requires that you not only "arise," but that you "shine." That Christ has risen in the world is nothing, unless He illuminates your hearts also. When the sun is up, and shines brightly upon any object, that which before was dark shines too; receives a brilliancy not its own, not natural to it. So is it likewise, when Christ illuminates the heart. It takes a new colouring, a light which by nature it had not. Enlightened by the Gospel, the simple becomes wise, and acquires the knowledge which is most truly valuable — the knowledge of duty towards God and man. Enlightened by the Gospel, he who was selfish and covetous is made liberal, and abounds in the feelings of brotherly kindness, and in the works of charity. Enlightened by the Gospel, he who was sensual becomes temperate and pure, and "lets his moderation be known unto all men." The "lover of this world becomes a "lover of God," and "sets his affections on things above." In this way the light which has shone upon them is reflected in their conduct, and is visible in their whole character. The sun shines; but some objects still continue dark and gloomy. Between them and the sun's light other objects interpose, and prevent his beams from shining upon them. And so it is in the world of grace. ( J. B. Sumner, M. A. ) The dawning of God's light and its awakening call E. L. Hull, B. A. I. THE DAWNING OF THE LIGHT. "Thy light is come." If the light is always near, but the darkness is in man's heart and the blindness in his soul, we have to ask how the darkness passes away, and to point out the manner in which the glory of God dawns upon it, in order that we may see why its dawning is a summons to arise and shine. There are three requisites for its dawning — three stages in the history of the soul's enlightenment. 1. Spiritual penitence. 2. Spiritual penitence must pass into spiritual love. 3. Spiritual love necessitates spiritual prayer. II. THE AWAKENING CALL. "Arise, shine." That summons is the inevitable result of the dawning of the light. When God is felt to be near a man thus — in penitence, love, and prayer, that man is imperatively bound to reflect the glory which has risen in his heart; to bear witness of the light which has pierced and transformed his soul. Let us again observe that this is also based on a great principle, viz. the deepest emotion in a man's nature must reveal itself in his life. I proceed to show the way in which the glory of the Lord thus manifests itself in life. 1. In the majesty of holiness. 2. In the beauty of unselfishness. 3. In the earnestness of your efforts for men, ( E. L. Hull, B. A. ) The everlasting light A. H. Bradford, D. D. I. THE VOICE SPEAKS TO INDIVIDUALS. How few even realize their possibilities. We have had religious training, we have been taught to consider all questions as they appear in relation to God, we have grown up in a religious atmosphere, and yet the consciousness that no man is a true man until he reflects Jesus Christ in words, business, pleasures and thoughts is dim, and not even desired. The light has come; what does it find? It finds men absorbed and heedless, thinking only of what they can keep for a little while at best; not caring for their fellow-men; selfish and as impervious to higher motives as a granite rock to sunshine. The true glory of a man is to reflect Christ. II. THE VOICE OF THE PROPHET REACHES THE CHURCH, both local and universal. The Church realizes its true mission only as it reflects the Divine light, which means, simply, realizes the life which was in Jesus Christ. 1. The Church should reflect Jesus in its worship. With Him worship was something essential and vital. Before every great act of His career He went apart from men to pray. The sources of His life were in God. Worship and prayer are the conduits along which flow streams of spiritual vitality. Is the Church a praying Church? Then it is continuing Christ's work. 2. The Church lives to repeat the teaching of Jesus. 3. In like manner the Church should reflect Jesus in the service of humanity. It lives to continue His ministry. The most hospitable place in every community ought to be the Church of Christ. Has any one a grief? Let him go to the Church. Are any lonely? Let them go to the Church. Have any disgraced themselves and their friends? Let them seek the Church and its help. But will all these various classes find there a welcome? Not only within its walls, but outside also the Church should serve humanity in the spirit of Christ. III. THIS CRY OF THE PROPHET COMES TO NATIONS. Nations, as well as individuals and Churches, exist to continue the Incarnation. That nation has not begun to realize its possibilities which has not learned that its superlative privilege is the manifestation of Jesus Christ. What do I mean? That the function of government is not only the protection of the people, but the service of humanity. John Milton truly said that the State is only a huge man. In the vision of the prophet when the light broke upon the sides of Mount Zion the nations saw the glory and were attracted by it (vers. 3, 14). The most beautiful thing in this world is the character of Jesus Christ; nothing else so wins men. ( A. H. Bradford, D. D. ) Arise, shine C. G. Scott. I. TO WHOM THE CHARGE IS ADDRESSED. To the Church of Christ. This is evident from the context. Further, it appears from the nature of the charge that it can apply only to the Church. There is none else on earth capable of at once fulfilling the charge. The world cannot, for it is essentially dark — "darkness covers the earth." The Church is compared to reflected and artificial lights. Christ enlightens the world through His Church. II. THE CHARGE ITSELF. This is a twofold charge implying two distinct acts. 1. "Arise." This implies that the Church is in the meantime in a prostrate condition; her place is in the dust. This may be partly in penitence. It may indicate a state of affliction and mourning; the Church may be sitting in sackcloth. But chiefly it implies a state of sloth, worldliness, carnality. Whatever be the cause of this prostration the Church is directed to rise from the dust now. 2. "Shine." "Christ shall give thee light" for this very purpose; not merely to enlighten yourself, to impart life and joy to you, but that you may "shine," give light to the world. And this applies both to the Church as a whole and to the members of the Church individually. There are two ways in which those who have been enlightened by Christ may give light. On the one hand, by simply shining, each one in his sphere, as a separate light, perhaps in the midst of darkness. On the other hand, by kindling other lights. III. THE ARGUMENT BY WHICH IT IS ENFORCED. "Thy light is come, etc. The Church has no independent light of her own, cannot shine of herself; and so, such an encouragement as this is needed. "Thy light' — this must mean Christ Himself, for He is the light of the Church. "Is come" - Christ did not come till seven or eight hundred years after this prophecy was delivered. But the prophet refers to Gospel times. Accordingly the Church did arise and shine at that time more brightly and auspiciously than she had ever done before. ( C. G. Scott. ) An arousing call There are some Christian men who have wasted a large part of their lives for want of somebody or something to wake them up. There is more evil wrought in the world by want of thought than by downright malice, and there is more good left undone through want of thought than through any aversion to the doing of good. Some Christians appear to have been born in the land of slumber, and they continually live in their native country of dreams. They rub their eyes occasionally, and suppose themselves to be wide awake; but they are in the Enchanted Ground, and, though they know it not, they are little better than sleep-walkers the most of their days. ( C. H. Spurgeon . ) Shining Christians I. To God's own people this is my first message, REMEMBER YOUR PRIVILEGE. Your light has come. 1. Recollect out of what darkness that light has delivered you. 2. This light, which God has given you, is His own glory. "And the glory of the Lord is risen upon thee." Byron speaks of God S face being mirrored in the sea; but there is not space enough for the face of Deity to be fully reflected in the broad Atlantic, or in all the oceans put together. The image of God is to be fully seen in Jesus Christ, and nowhere else; for there you behold attributes which Creation cannot display. 3. There is also this blessed thing to be said about this light; you will never lose it (ver. 20). II. I WANT TO ROUSE YOU TO SERVICE. "Arise, shine; for, etc. Since your light has come, shine" — 1. By holy cheerfulness. 2. By a gracious godliness. 3. By zealous earnestness. 4. By a secret bravery. III. I WANT TO RALLY YOU TO THIS SHINING BY ONE OR TWO ARGUMENTS. 1. By the world's great need (ver. 2). 2. Because of the great results that will surely come of it (ver. 3). 3. Because of the great blessing it will bring to the Church (ver. 13, etc.). 4. "That I may be glorified" (ver. 21). ( C. H. Spurgeon . ) The Epiphany: Christ manifested G. Huntington, M. A. I. THE STATE OF THE WORLD BEFORE THE LIGHT OF THE GOSPEL AROSE. II. THE OBJECT OF THE PRESENT DISPENSATION. III. THE FUTURE CONSUMMATION. ( G. Huntington, M. A. ) The God-lit Church A. Maclaren, D. D. The old story is repeated; Zion sits in the light while Egypt cowers in gloom. The light which shines upon her is the glory of the Lord, the ancient brightness that dwelt between the cherubim within the veil in the secret place of the Most High, and is now come out in the open world to envelop the desolate captive. Thus touched by the light she becomes light, and in her turn is bidden to shine. There is a very remarkable correspondence reiterated in my text between the illuminating God and the illuminated Zion. The word for "shine" is connected with the word for "light," and might fairly be rendered "lighten" or "be light." Twice the phrase "thy light" is employed; once to mean the light which is thine because it shines on thee; once to mean the light which is thine because it shines from thee. The other word, three times repeated, for "rising" is the technical word which expresses the sunrise, and it is applied both to the flashing glory that falls upon Zion, and to the light that gleams from her. Touched by the sun she becomes a sun, and blazes in her heaven in a splendour that draws men's hearts. I. AS TO THE FACT. Beneath the poetry of my text there lie very definite conceptions of a very solemn and grave character. and these conceptions are the foundation of the ringing summons that follows and which reposes upon a double basis — viz. "for thy light is come," and "for darkness covers the earth." There is a double element in the representation. We have a darkened earth and a sunlit and a sun-like Church, and unless we hold these two convictions in firm grasp, and that not merely as convictions that influence our understanding, but as ever-present forces acting on our emotions, our consciences, our wills, we shall not do the work God has set us to do in the world. If we take the sulphurous and smoky pall that wraps the earth and analyze its contents, they are these: the darkness of ignorance, the darkness of sorrow, the darkness of sin. On the other side, remember the contrasted picture here of the sunlit and sunny Church. The incarnation of Jesus Christ is the fulfilment Of my text, "We beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. If you and I are Christians, we are bound to believe in Him as the exclusive" source of certainty. "We hear from Him no Peradventue," but His word is "Verily verily, I say unto thee," and on that we rest all our knowledge of God, of duty, of man, and of the future. If we have the light we shall be light. That is but putting in a picturesque form the very central truth of Christianity. The last word of the Gospel is transformation. We become like Him if we live near to Him, and the end for which the Master became like unto us in His incarnation and passion, was that we might become like to Him by the reception of His very own life unto our souls. These two convictions of these two facts, the dark earth, the sunlit, sun-like Church, lie at the basis of an our missionary work. II. WE HAVE BASED UPON THESE TWO FACTS THE SUMMONS TO THE CHURCH. "Shine, for thy light is come. If we have light, we are light: if we are light, we shall shine; but the shining is not altogether spontaneous and effortless. Stars do not need to be bidden to shine, nor candles either; but we need the exhortation because there are many things that thwart the brilliance and the clearance of our minds. The command suggests effort, and the effort may be in the direction of the specific vocal proclamation of His name. If we are light, we shall be able to shine; if we are light, we are bound to shine; if we are light, we shall want to shine. III. THE CONFIDENT PROMISE. "The Gentiles shall come to thy light, and kings to the brightness of thy rising." If we have the light we shall be light; if we are light we shall shine, and if we shine we shall attract. A painter will fling upon his canvas a scene that you and I, with our purblind eyes, have looked at hundreds of times and seen no beauty in it, but when we gaze on the picture then we see how fair it is. There is an attractive power in the light of Christ shining from the face era man. ( A. Maclaren, D. D. ) An imperial ministry J. H. Jowett, M. A. This is a great statesman's vision unveiling the moral and spiritual possibilities of a people. The prophet is primarily addressing his speech to an awakening nation. To direct a nation's views is to shape its policies, and to determine the trend and colour of its life. What, then, shall be the elements of an efficient and fruitful ideal? "The Lord shall arise upon thee," etc. (vers. 2, 3). What are the constituent elements in the vision? "Light " and "glory. A certain light, the element of illumination, charity, and simplicity of thought; a certain heat, the element of fervour, warm and expansive sympathies; a certain gravity, the element of impressiveness, weight and strength of moral principle. But the glory of the ideal is still further enriched and intensified. We cannot take Isaiah's ideal and employ it with Isaiah's limitation; we must carry over his vocabulary into the fuller day and let it receive enlargement in the life and mind of Christ. "Light," interpreted by the character of the Master, means the absence of shady compromise, sunlit definiteness of purpose, the clear discernment of essentials. " Heat," interpreted by the character of the Master, means, an ardent inclusiveness of sympathy, cosmopolitan in its pervasion. "Gravity, glory, interpreted by the character of the Master, is significant of moral weight, incorruptible spiritual ambition, unconquerable virtue, whether illustrated in the light of a marriage-feast, or in the sombre experience of Pilate's judgment-bar. "Arise! ", Stand erect and set thy face towards the burning vision, and thou shalt "shine' with reflected glory. By contemplating the Divine thou shalt incarnate the heart of thy contemplation. "The Lord shall arise upon thee, and His glory shall be seen upon thee, ' and thy imperial treasure shall be found in thy shining notabilities, in the radiant motives and ambitions of thy common life. We have seen this transfiguring ministry at work in the life of the individual. But we may be more than a little doubtful as to whether the vision will also serve and ennoble the community. Well, where is the line of transition? Surely, even in the nation we have again and again witnessed the transforming influence of the grand ideal. It was even so with the later experiences of the eighteenth century. The breaking up of formality, the melting of callousness, the opening out of rivers of philanthropy, the enlarged and sweetened life of our people, the enlightened measure of emancipation, can be directly traced to a "strange warming of the nation's heart," resulting from a restored contemplation of the light and glory of God. The prophet's vision reveals an imperial deal, and unveils the only permanent imperial treasure. 1. The imperial character is to be creative of imperial unity (ver. 4). There is to be an enrichment of the home, a consolidation of the family, a knitting together of the finer fellowships of the nation. And mark how this statesman describes the large characteristics of the communion. "Then shalt thou see and flow together." It is to be an open-eyed communion, an illumined, society, a fellowship of transparent aims and aspirations. "Thine heart shall fear; the fellowship is not to be flippant, light-hearted, and vain; it is to be possessed by the pervasive influence of reverence, that saving element which preserves the sense of true perspective, and gives everything the setting of a just proportion. "And be enlarged; the fellowship is not to be fixed and exclusive; its sympathies are to be elastic and expansive, reaching out in ever enlarging circles of interest and regard. 2. The imperial unity is to be the minister of a world-wide illumination. "And nations shall come to thy light," etc. (ver. 3). If this be the true portrayal of imperial welfare, may we not infer the consequent obligations which rest upon the leaders of the people? The first essential of efficient public ministry is a large and exalted aim. The true aim of every true leader is to build up the moral energy of the people. To give ourselves to the production of superior men — this is the aim which should possess the minds and hearts of all who exercise leadership among their fellow-men. An aim like this, definitely and personally expressed, and pursued with undeviating consistency, will preserve a man from those perils of benumbment which seem to attach themselves to every public ministry. ( J. H. Jowett, M. A. ) The privilege and prerogative of the Christian Church J. S. Spilsbury. The Church is promised an extraordinary measure of light and glory; an immense increase in the number of her adherents, universal exaltation in the eyes of her enemies, and permanent safety and happiness. I. THE DIVINE ILLUMINATION WHICH THE CHURCH RECEIVED. "Thy light is come," etc. The text suggests — 1. The nature of this illumination. It embraces — (1) The light of Divine revelation. (2) The light of the Gospel dispensation. (3) The light of the Holy Spirit's teaching. 2. The necessity of this illumination. The Church existed in a dark age; intellectual, moral, and spiritual darkness prevailed everywhere. This was preeminently the case when Christ came. This was — (1) The darkness of moral guilt. (2) The darkness of religious error. (3) The darkness of spiritual ignorance. This darkness was deep, profound, awful. 3. The beauty of this illumination. "The glory of the Lord,' etc. Allusion is probably made to the Shechinah. God manifested Himself to His people, and shone upon them in the glory of His grace and mercy. 4. The source of this illumination. "Thy light is come," etc. It emanated from a Divine source. It was derived, not inherent. The Church is not the fountain of light, but the medium of it. It is called "thy light" because it was the exclusive or peculiar prerogative of the Church. It does not come from the Church, but is given to it, for its benefit and use. II. THE PERMANENT OBLIGATION WHICH THE CHURCH INCURS IN RELATION TO IT. The Church is a Divine institution, raised up for a specific purpose. Its work is to teach men the truth of God and to testify of the grace of God. But she sometimes fails fully to realize her obligations, privileges, prerogatives, and responsibilities. Here she is enjoined — 1. To arise. She must arise from spiritual apathy, lethargy, and obscurity, take her legitimate position before the world, and faithfully discharge her obligations. Here is a loud call — (1) To behold the light, and hail it with joy. (2) To receive the light. (3) To utilize the light. 2. To shine. Privilege confers responsibility. Every fresh accession of spiritual illumination or power increases her influence and responsibility. The Church is a luminous body, and must shine with heavenly lustre.(1) For its own sake and benefit. It must gladly participate in the light that shines upon it from above, and be encompassed with light and glory. It should at all times be radiant with the beauty of holiness.(2) For the sake and benefit of others. Not only is it to participate in the light, but to become the grand medium and means of imparting it. Like the reflector to the lamp, it is to collect, receive, and reflect its rays for the benefit of those needing its light. How is the Church to shine? By the beauty of her teaching. By the perfection of her example. By the purity of her doctrine. By the exemplification of her principles. By the grandeur of her life. By the vitality of her organizations. By the vigour of her activity. Like the light in the lighthouse, the light of the Church, in every age, is to shine conspicuously, constantly, cheerfully, and without fail. III. THE GRAND PREDICTION WHICH THE CHURCH IS ULTIMATELY TO REALIZE. "And the Gentiles," etc. This was partially accomplished soon after the rise of the Church, when thousands of the Gentiles "walked in this light." When a few years elapsed, the Roman Emperor and many other kings ostensibly opened their eyes to the beams of light shed on the world by the Church. Large accessions are being made, and her power and influence are growing and will extend till the Gospel shall universally triumph over error, ignorance, and ungodliness. ( J. S. Spilsbury. ) The Church: her functions and her blessedness A. Smellie, M. A. I. THE CHURCH HAS THE LARGEST SCOPE. Nations " come to her light, kings to the brightness of her rising." She is world-wide and universal. II. THE CHURCH BEARS THE CLEAREST WITNESS. She "arises." She "shines." When she pulses and palpitates with the life of God, how impressive is her trumpet-call! It penetrates far. It arouses multitudes. III. THE CHURCH DOES THE MOST GLORIOUS WORK. "Who are these that fly to her as a cloud, and as the doves to their windows?" Her Lord in her saves and edifies His sons and daughters, convinces and converts and comforts. IV. THE CHURCH ENJOYS THE MOST LASTING BLESSEDNESS. In His favour her King "has mercy on her." He never fails nor forsakes her. He leads her members just now in green pastures and by the waters of quietness. He will bring them by-and-by to the "Lovely city in a lovely land." ( A. Smellie, M. A. ) The true light of Homilist. man: — I. THE TRUE LIGHT OF MAN IS THE MEDIATORIAL REVELATION OF GOD (ver. 1). II. THIS TRUE LIGHT OF MAN WILL ONE DAY BE UNIVERSALLY DIFFUSED (ver. 3). III. THE UNIVERSAL DIFFUSION OF THIS LIGHT WILL EFFECT A WONDERFUL REVOLUTION IN THE WORLD (vers. 5-11). IV. THE PEOPLE WHO, UNDER THIS LIGHT, WILL NOT SERVE THE TRUE GOD, MUST INEVITABLY BE RUINED (ver. 12). ( Homilist. ) Christ our Light A. Maclaren, D. D. Light makes many a surface on which it falls flash, but it is the rays which are not absorbed that are reflected in the optics of earth; but in this loftier region the deviation is not superficial but inward, and it is the light which is swallowed up within us that then comes forth from us. Christ will dwell in our hearts, and we shall be like some poor little diamond-shaped bit of glass in a cottage window which, when the sun smites it, is visible over miles of the plain. And if that sun falls upon us, its image will be mirrored in our hearts, and flashing in our lives. The clouds that lie over the sunset, though in themselves they be but poor, grey and moist vapour, when smitten by its beneficent radiance become not unworthy ministers and attendants upon its glory. So it may be with us, for Christ comes to be our light. ( A. Maclaren, D. D. ) The shining of the common place Life of Faith. One summer day, when walking in Surrey, on the slope of a hill — the sun setting behind me — right away across the valley I espied a most remarkable light. It was more brilliant than electric light, and seemed to rise from the ground. At first I supposed that some one had lit a fire with resinous wood that sparkled and flashed, but there was evidently no smoke. It seemed as though some angel had dropped a brilliant star down there upon the ploughed field, and that it was burning itself out. Finally, on my reaching the spot, I discovered that an old piece of broken glass had caught the light of the setting sun, and was bathed in a supernatural glow. An old piece of bottle-glass — yet so brilliant — the bottle-glass not being visible, because of the light that shone on it! ( Life of Faith. ) For, behold, the darkness shall cover the earth. Isaiah 60:2, 3 The manifestation of Christ to the Gentiles G. Moberly. 1. The first token that was shown to the Gentile world that the great Light had arisen which was to cast its beams over them as well as over the small nation which alone hitherto had known God, was the wonderful star which was seen in the sky. This appeared but twice to the Magi — once to tell them to set out, and once to tell them that they had arrived. All the rest was faith. 2. It was the manifestation of the Redeemer, the Light of the world, to the Gentiles. But much had yet to be done before the Gentiles were received into the full equality of privilege and grace with the Jews. It was above thirty years yet before the rending of the veil of the temple showed that the partition-wall was broken down by the death of Christ, which divided Jew from Gentile; still longer before the commission was given to go and teach all nations, baptizing them into the name of the Holy Trinity; still longer before the vision at Joppa and the gift of the Holy Spirit at Ceasarea bade St. Peter baptize Cornelius, the first Gentile Christian, into the Church. 3. Let us claim our share in that exceeding great joy with which the wise men saw the first brightness of that star when they saw it in the East. If we do truth —

60:1-8 As far as we have the knowledge of God in us, and the favour of God towards us, our light is come. And if God's glory is seen upon us to our honour, we ought, not only with our lips, but in our lives, to return its praise. We meet with nothing in the history of the Jews which can be deemed a fulfilment of the prophecy in this chapter; we must conclude it relates principally to future events. It predicts the purity and enlargement of the church. The conversion of souls is here described. They fly to Christ, to the church, to the word and ordinances, as doves to their own home; thither they fly for refuge and shelter, thither they fly for rest. What a pleasant sight to see poor souls hastening to Christ! 60:9-14 God will be very gracious. We must begin with his promise, thence all mercies take rise. Many shall be brought into the church, even from far countries. Christ is always ready to receive all who come to him; and the gate of mercy is always open, night and day. All that are about the church shall be made serviceable to it. But those who will not be subject to Christ's golden sceptre, to his word and Spirit, who will not be kept in by the laws and rules of his family, shall be broken in pieces by his iron rod. The peculiar advantages of every nation, and of every description of men, shall join to beautify the church of Christ. We must suppose this to be accomplished in the beauties of holiness, and the graces and comforts of the Spirit, with which gospel ordinances are adorned and enriched. Blessed be his name, the gates of Zion are ever open to returning sinners. 60:15-22 We must look for the full accomplishment in times and things, exceeding those of the Old Testament church. The nations and their kings shall lay themselves out for the good of the church. Such a salvation, such a redemption, shall be wrought out for thee, as discovers itself to be the work of the Lord. Every thing shall be changed for the better. In thy land shall no more be heard threats of those that do violence, nor complaints of those that suffer violence. Thy walls shall be means of safety, thy gates shall be written upon with praises to God. In the close of this chapter are images and expressions used in the description of the New Jerusalem, Re 21:23; 22:5. Nothing can answer to this but some future glorious state of the church on earth, or the state of the church triumphant in heaven. Those that make God their only light, shall have him their all-sufficient light. And the happiness shall know no change or alloy. No people on earth are all righteous; but there are no mixtures in heaven. They shall be wholly righteous. The spirits of just men shall there be made perfect. The glory of the church shall be to the honour of God. When it shall be finished, it will appear a work of wonder. It may seem too difficult to be brought about, but the God of almighty power has undertaken it. It may seem to be delayed and put off; but the Lord will hasten it in the time appointed by his wisdom, though not in the time prescribed by our folly. Let this hope cheer us under all difficulties, and stir us up to all diligence, that we may have an abundant entrance into this everlasting kingdom of our Lord and Saviour Jesus Christ.