Isaiah 60:4
Lift up your eyes round about, and see: all they gather themselves together, they come to you: your sons shall come from far, and your daughters shall be nursed at your side.
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(4) Lift up thine eyes . . .—Repeated from Isaiah 49:18.

Thy daughters shall be nursed at thy side . . .—Asin Isaiah 66:12, the words point to the Eastern custom of carrying young children on the hip of their mother, with their arms clasped round her waist.

Isaiah 60:4-5. Lift up thine eyes round about — Or, in a circle, into all parts of the earth. He seems to refer to the apostles and disciples, with their successors, carrying the gospel into all quarters of the world. And because it would be, as it were, a thing incredible, he bids them lift up their eyes, as if they were to behold it in some vision, or upon some watch-tower in Jerusalem. See the like expression Isaiah 49:18. All they gather themselves together — He speaks of the coming in of all nations to embrace the gospel, and unite themselves to the Christian Church. Thy sons shall come from far — From the remotest parts, having heard the report of thee. And thy daughters shall be nursed at thy side — Shall be brought unto thee tenderly, as it were in persons’ arms, (Isaiah 49:22,) and shall have their education with thee from their infancy: there, where alone the sincere milk of the word is to be had, must the church’s newborn babes be nursed, that they may grow thereby, 1 Peter 2:2. Then thou shalt see — With delight, the multitudes of thy children running to thee; and flow together — As when two rivers meet, and, joining their waters, run sweetly together, as one and the same river. This denotes the abundance of their united joys and delights. Or the words may mean, they shall flock together to behold such an amazing sight. And thy heart shall fear — Or stand amazed, to see such multitudes come to the Lord Christ; and be enlarged — Both with joy and love. Because the abundance of the sea — The islands of the sea, the nations; shall be converted unto thee — Shall turn to thee in religion and affection; they that formerly so much hated thee shall now love thee. Or the sense is, The wealth and traffic of those who trade by sea, the riches of the merchants, shall be converted to thy use rather than to the use of the owners thereof. The forces of the Gentiles shall come unto thee — Thou shalt not only have the wealth, but the strength of the nations to stand by thee, to protect thee, and aid thy endeavours to evangelize the world.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!Lift up thine eyes - Jerusalem is here addressed as a female with eyes cast down from grief. She is directed to lift them up, and to see the great multitudes that were flocking to her. Wherever she could turn her eyes, she would behold them hastening to come to her. In this verse and the following verses, the prophet goes into a particular statement of what he referred to in general terms in Isaiah 60:3. The first thing which be specifies is, that the dispersed sons and daughters of the Jewish people would be gathered back.

Thy sons shall come from far - They who have been driven into exile into distant lands shall again return. This is in accordance with the predictions so often made in Isaiah, that the scattered sons of the Jewish people would be again collected (see the notes at Isaiah 49:17-18.)

And thy daughters shall be nursed at thy side - The Septuagint renders this, 'And thy daughters shall be borne upon the shoulders' (ἐπ ̓ ὤμων ἀρθήσονται ep' ōmōn arthēsontai). Lowth also says, that one manuscript reads it 'upon shoulders,' and another has both 'shoulder' and 'side.' The translation of the Septuagint, and these different readings of the manuscripts have probably been caused by the supposed improbability of the fact, that children were nursed or carried on the side (compare Isaiah 49:22). But Sir John Chardin says that it is the general custom in the East to carry the children astride upon the hip, with the arms around the body. The word, however, which is rendered 'nursed' in our translation (תאמנה tē'âmanâh from אמן 'âman), means, properly, "to stay, to sustain, support; to bear or carry a child" Numbers 11:12; hence, "to be faithful, firm." It is not certain that it is in any instance used in the sense of nursing; but it more probably means here, they shall be borne. It implies that the church would evince deep solicitude for the education and welfare of the young - as a mother does for her children; and that it would be one of the blessings of those times that that solicitude should be felt and manifested.

4. Lift up … eyes—Jerusalem is addressed as a female with eyes cast down from grief.

all they … they—The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings.

nursed at thy side—rather "carried at thy side." It is the custom in the East to carry the children astride on the hip, with the arms around the body (Isa 66:12).

Lift up thine eyes round abrupt; or in a circle; into all parts of the earth: it seems to relate to the apostles and disciples, with their successors, carrying the gospel into all parts of the world. And in regard it would be as it were a thing incredible, he bids them lift up their eyes, as if they were to behold it in some vision, or upon some watch tower in Jerusalem: there is the like expression Isaiah 49:18.

All they gather themselves together: he speaks more particularly, either of the Jews flocking from all parts to Jerusalem, when they shall hear of their return from Babylon, which may be true in the type; or especially, of the coming in of some of all nations to the gospel.

Thy sons shall come from far, and thy daughters shall be nursed at thy side; the same thing, only for elegancy’ sake expressed in its parts; the sense respects both persons and place; as to persons, Thy sons and thy daughters also shall be brought unto thee tenderly, as it were in arms, Isaiah 49:22, where by thy side, by equivalent expressions of arms, bosoms, and shoulders, is supplied with reference to them both, and may import they shall be brought unto the church of Christ as unto their mother; and it may be further observed, that where the masculine gender is joined with the feminine of the same species, it notes multitude and variety, as Ecclesiastes 2:8, men singers and women singers, i.e. all sorts and variety of vocal music: and as to place, Both thy sons and thy daughters that are not only near, but also afar off, shall come to thee, as we say, far and near, Acts 2:39; or it is the same with what was said before, round about in all quarters of the world; from far noting the longitude, and ad latus, at or on thy side, the latitude, and even those that perhaps were before at enmity one with another. Lift up thine eyes round about, and see,.... The Gentiles and kings coming to Christ and his church; the vast number of converts flocking from all parts of the world to join themselves to the church of Christ, and to behold the wonderful work of God among the Jews now converted. The Targum is,

"lift up thine eyes O Jerusalem, round about, and see all the children of the people of thy captivity:''

all they gather themselves, and come to thee: this seems to have respect not to the Gentiles, as before; but to the Jews themselves, who are scattered up and down in the world; but now, being in a wonderful manner converted, shall gather together in a body, and go up to Jerusalem, where a Christian church of them will be formed, and to which they will join themselves; or this may respect the kings, Isaiah 60:2,

thy sons shall come from far; such as are of the seed of Abraham, children of the Jews, and now born again, and so Zion's sons; these shall come from the furthest parts of the earth, where they are, and incorporate themselves with their brethren:

and thy daughters shall be nursed at thy side; by the ministers of the word, and with the sincere milk of it, and the breasts of Gospel ordinances; see 1 Thessalonians 2:7. The Targum is, "shall be carried at their sides" (s): and the Septuagint and Arabic versions, on their shoulders; and so refers to the manner of their being brought, and not to their bringing up; see Isaiah 49:22, but the former sense is best. Ben Melech interprets it of their being nursed up at the side of great personages, kings and queens, according to Isaiah 49:23. The word "thy" is not in the original; and it may be as well: rendered "at their side", as is supplied by some (t).

(s) "Ad latus portabuntur", Vitringa. (t) "ad latus illorum", Gataker.

Lift up thy eyes around, and see: all {d} they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side.

(d) An infinite number from all countries as in Isa 49:18.

4. shall be nursed at thy side] Rather, shall be nursed on the side, i.e. carried on the hip, the Eastern mode of carrying young children. Cf. ch. Isaiah 66:12, Isaiah 49:22. The idea, therefore, is the same as in ch. Isaiah 49:22 f.; the nurses who bring back the children representing the heathen nations. see Muir, Life of Mahomet, p. 8 (abridged Ed.): ‘Thou gavest me this bite upon my back, when I carried thee on my hip’.

4, 5. In this and the two following strophes two things are closely associated: the restoration of Zion’s banished children, and the influx of wealth from all parts of the world. The first half of Isaiah 60:4 is repeated literally from ch. Isaiah 49:18.Verse 4. - Lift up thine eyes (see Isaiah 49:18). Thy sons... thy daughters. Not so much Jews of the dispersion, as Gentiles, who will become thy adopted "sons" and "daughters." Shall be nursed at thy side; rather, shall be carried on thy side. Oriental mothers often carry a small child on their hip, with the arm round it to prevent its falling off. The prophet now proceeds to depict the ישׁוּעה, the symbol of which is the helmet upon Jehovah's head. "And they will fear the name of Jehovah from the west, and His glory from the rising of the sun: for He will come like a stream dammed up, which a tempest of Jehovah drives away. And a Redeemer comes for Zion, and for those who turn from apostasy in Jacob, saith Jehovah." Instead of ויראוּ, Knobel would strike out the metheg, and read ויראוּ, "and they will see;" but "seeing the name of Jehovah" (the usual expression is "seeing His glory") is a phrase that cannot be met with, though it is certainly a passable one; and the relation in which Isaiah 59:19 stands to Isaiah 59:19 does not recommend the alteration, since Isaiah 59:19 attributes that general fear of the name of Jehovah (cf., Deuteronomy 28:58) and of His glory (see the parallel overlooked by Knobel, Psalm 102:16), which follows the manifestation of judgment on the part of Jehovah, to the manner in which this manifestation occurs. Moreover, the true Masoretic reading in this passage is not ויראו (as in Micah 7:17), but וייראו (see Norzi). The two מן in ממּערב (with the indispensable metheg before the chateph, and a second to ensure clearness of pronunciation)

(Note: See the law in Br's Metheg-Setzung, 29.)

and וּממּזרח־שׁמשׁ (also with the so-called strong metheg)

(Note: See idem, 28.)

indicate the terminus a quo. From all quarters of the globe will fear of the name and of the glory of Jehovah become naturalized among the nations of the world. For when God has withdrawn His name and His glory from the world's history, as during the Babylonian captivity (and also at the present time), the return of both is all the more intense and extraordinary; and this is represented here in a figure which recals Isaiah 30:27-28; Isaiah 10:22-23 (cf., Ezekiel 43:2). The accentuation, which gives pashta to כנּהר, does indeed appear to make צר the subject, either in the sense of oppressor or adversary, as in Lamentations 4:12, or in that of oppression, as in Isaiah 25:4; Isaiah 26:16; Isaiah 30:20. The former is quite out of the question, since no such transition to a human instrument of the retributive judgment could well take place after the לצריו חמה in Isaiah 59:18. In support of the latter, it would be possible to quote Isaiah 48:18 and Isaiah 66:12, since צר is the antithesis to shâlōm. But according to such parallels as Isaiah 30:27-28, it is incomparably more natural to take Jehovah (His name, His glory) as the subject. Moreover, בּו, which must in any case refer to כנהר, is opposed to the idea that צר is the subject, to which בו would have the most natural claim to be referred - an explanation indeed which Stier and Hahn have really tried, taking נוססח as in Psalm 60:4, and rendering it "The Spirit of Jehovah holds up a banner against him, viz., the enemy." If, however, Jehovah is the subject to יבא, צר כנּהר must be taken together (like מכסּים ... כּמּים, Isaiah 11:9; טובה רוּחך, Psalm 143:10; Ges. 111, 2, b), either in the sense of "a hemming stream," one causing as it were a state of siege (from tsūr, Isaiah 21:2; Isaiah 29:3), or, better still, according to the adjective use of the noun צר (here with tzakeph, צר from צרר) in Isaiah 28:20; Job 41:7; 2 Kings 6:1, a closely confined stream, to whose waters the banks form a compressing dam, which it bursts through when agitated by a tempest, carrying everything away with it.

Accordingly, the explanation we adopt is this: Jehovah will come like the stream, a stream hemmed in, which a wind of Jehovah, i.e., (like "the mountains of God," "cedars of God," "garden of Jehovah," Isaiah 51:3, cf., Numbers 24:6) a strong tempestuous wind, sweeps away (בּו נססה, nōsesa-b-bô, with the tone drawn back and dagesh forte conj. in the monosyllable, the pilel of nūs with Beth: to hunt into, to press upon and put to flight) - a figure which also indicates that the Spirit of Jehovah is the driving force in this His judicially gracious revelation of Himself. Then, when the name of Jehovah makes itself legible once more as with letters of fire, when His glory comes like a sea of fire within the horizon of the world's history, all the world form west to east, from east to west, will begin to fear Him. But the true object of the love, which bursts forth through this revelation of wrath, is His church, which includes not only those who have retained their faith, but all who have been truly converted to Him. And He comes (וּבא) a continuation of יבא) for Zion a Redeemer, i.e., as a Redeemer (a closer definition of the predicate), and for those who turn away from apostasy (פשׁע שׁבי, compare Isaiah 1:27, and for the genitive connection Micah 2:8, מלחמה שׁוּבי, those who have turned away form the war). The Vav here does not signify "and indeed," as in Isaiah 57:18, but "more especially." He comes as a Redeemer for Zion, i.e., His church which has remained true, including those who turn again to Jehovah from their previous apostasy. In Romans 11:26 the apostle quotes this word of God, which is sealed with "Thus saith Jehovah," as a proof of the final restoration of all Israel; for יהוה (according to the Apocalypse, ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος) is to him the God who moves on through the Old Testament towards the goal of His incarnation, and through the New Testament towards that of His parousia in Christ, which will bring the world's history to a close. But this final close does not take place without its having become apparent at the same time that God "has concluded all in unbelief that He may have compassion upon all" (Romans 11:32).

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