All the flocks of Kedar will be gathered together to you. The rams of Nebaioth will serve you. They will be accepted as offerings on my altar; and I will beautify my glorious house.
Parallel Translations
-
All the flocks of Kedar will be gathered together to you. The rams of Nebaioth will serve you. They will be accepted as offerings on my altar; and I will beautify my glorious house.
-
All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.
-
All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee; they shall come up with acceptance on Mine altar, and I will glorify My glorious house.
Cross-references (10)
Passages linked to Isaiah 60:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 56:7 I will bring these to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar; for my house will be called a house of prayer for all peoples.”
- Genesis 25:13 These are the names of the sons of Ishmael, by their names, according to the order of their birth: the firstborn of Ishmael, Nebaioth, then Kedar, Adbeel, Mibsam,
- Hebrews 13:15-16 Through him, then, let’s offer up a sacrifice of praise to God continually, that is, the fruit of lips which proclaim allegiance to his name. But don’t forget to be doing good and sharing, for with such sacrifices God is well pleased.
- Job 42:8 Now therefore, take to yourselves seven bulls and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you, for I will accept him, that I not deal with you according to your folly. For you have not spoken of me the thing that is right, as my servant Job has.”
- Haggai 2:7-9 and I will shake all nations. The precious things of all nations will come, and I will fill this house with glory, says Yahweh of Armies. The silver is mine, and the gold is mine,’ says Yahweh of Armies. ‘The latter glory of this house will be greater than the former,’ says Yahweh of Armies; ‘and in this place I will give peace,’ says Yahweh of Armies.”
- Romans 12:1 Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
- Romans 15:16 that I should be a servant of Christ Jesus to the Gentiles, serving as a priest of the Good News of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit.
- Isaiah 42:11 Let the wilderness and its cities raise their voices, with the villages that Kedar inhabits. Let the inhabitants of Sela sing. Let them shout from the top of the mountains!
- Isaiah 60:13 “The glory of Lebanon shall come to you, the cypress tree, the pine, and the box tree together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.
- Hebrews 13:10 We have an altar from which those who serve the holy tabernacle have no right to eat.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain Because the Altar was a figure of Christ, Heb.…
Because the Altar was a figure of Christ, Heb. 13:10, he showeth that nothing can be acceptable to him, which is not offered to him by this Altar, who was both the offering and the altar itself.
That is, the Arabians, that have great abundance of cattle.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 60:7 All the flocks of Kedar shall be…
Isa 60:7 All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.
Ver. 7. All the flocks of Kedar,] i.e., The Kedarenes and Nebateans with their flocks, whereof they had abundance; and they now had hearts to "honour the Lord with their substance, and with the best of their increase." See Isa 23:17-18.
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.
Matthew Poole 1685 · Public Domain All the flocks of Kedar; the people whereof descended…
All the flocks of Kedar; the people whereof descended from Ishmael, and lived in Arabia Petrea, who were principally shepherds. The rams; q.d. nay, the chief of the flock, viz. for sacrifice; this Nebaioth being put for the people thereof, and sprang from Ishmael also, Gen 25:13; rich as the other were in flocks, and inhabiting the same country. As the Sabeans offered the proper commodities of their country, as gold and spice; so these of theirs, viz. cattle, showing that each country, and so each person, should bring that wherewith they did most excel.
Of Nebaioth: this shows that Abraham’s children according to the flesh should also be brought in to the gospel: compare Mal 1:11.
Read full note →
They shall come up with acceptance; being offered, they shall not now, as heretofore, be rejected; and hereby they shall be distinguished from the profane oblations of the Gentiles, i.e. in the name of Christ, who is the true and only gospel Altar. The house of my glory, i.e. the temple, or my house; glory being put here by a metonymy of the adjunct for God himself, who is glorious. God shall become glorious by the multitude of sacrifices that shall be offered and accepted here, Psa 29:9. And it is a type how glorious his New Testament spiritual worship shall be; this altar pointing at Christ, out of whom nothing is accepted, and that his church should be glorious, being built of living stones, 1Pe 2:5.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain All the flocks of Kedar shall be gathered unto…
All the flocks of Kedar shall be gathered unto thee, the rams of Nebaioth shall minister unto thee,.... Nebaioth and Kedar were the sons of Ishmael, Gen 25:13, Ishmael's twelve sons, of which Nebaioth was the eldest, inhabited all the country from Euphrates to the Red sea, calling it the Nabatene country, as Josephus (b) says; these design the Turks and Saracens, who shall now be converted. The Targum is,
"all the sheep of the Arabians shall be gathered unto thee;''
Read full note →
that is, these shall come with their sheep and rams, not to be offered up in sacrifice, for such sacrifices will not be used; but these, being the produce of the countries of these people, are mentioned to show, that being affected with the grace of God towards them, and influenced by it, will bring the best and chief of their substance to serve the interest of Christ, and glorify him with it:
they shall come up with acceptance on my altar; both they and their sacrifices and offerings will become acceptable to God through Christ, who is that altar that sanctifies every gift:
and I will glorify the house of my glory: with this large number of converts, and with the gifts and offerings they bring with them; the church is meant, which is the house of God, where he dwells and manifests his glory, the glory of himself, of his grace, and of his Gospel; see Jer 30:19.
(b) Antiqu. I. 1. c. 12. sect 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Kedar - Arabia Petrea. Acceptance - They shall not…
Kedar - Arabia Petrea. Acceptance - They shall not now, as heretofore, be rejected. The house - The temple, or my house: God shall become glorious by the multitude of sacrifices, that shall be offered, and accepted here. This is a type of how glorious his New Testament worship shall be.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. The rams of Nebaioth shall minister unto…
Verse 7. The rams of Nebaioth shall minister unto thee] Vitringa on the place understands their ministering, and ascending or going up on the altar, as offering themselves voluntarily: ipsi se, non expectato sacerdote alto, gloriae et sanctificationi divini nominis ultro ac libenter oblaturi. "They, waiting for no priest, go and freely offer themselves to the glory and sanctification of the sacred name." This gives a very elegant and poetical turn to the image. It was a general notion that prevailed with sacrificers among the heathen, that the victim's being brought without reluctance to the altar was a good omen; and the contrary a bad one. Sabinos petit aliquanto tristior; quod sacrificanti hostia aufugerat. Sueton. Titus, cap. x. Accessit dirum omen, profugus altaribus tauris. "It was an omen of dreadful portent when the victim fled away from the altar." Tacit. Hist. iii. 56. - L.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain All the flocks of Kedar - On the word…
All the flocks of Kedar - On the word ‘Kedar,’ see the notes at Isa 21:16. The Kedarenians were a wandering tribe that frequently changed their residence, though it is probable they usually dwelt in the south part of Arabia Deserta, or the north of Arabia Petraea. They are mentioned as dwelling in beautiful tents Son 1:5 : ‘I am black, but comely as the tents of Kedar,’ see Psa 120:5; compare Isa 21:16-17; Isa 42:11. The language here also means that that which constituted their principal wealth would come and enrich Jerusalem, or the church of God.
The rams of Nebaioth - Nebaioth was also a son of Ishmael Gen 25:13; 1Ch 1:29, and was the father of the Nabatheans. They were a people of Arabia Petraea, and lived principally by plunder, trade, and the keeping of flocks. The country of Nabathea extended, it is supposed, from the Euphrates to the Red Sea, and embraced Petra, the capital of Arabia Deserts, and also Medaba. It is not possible, however, to fix the exact boundaries of the various tribes of Arabians. The general idea is, that their most valuable possessions would be devoted to God.
Read full note →
Shall minister unto thee - That is, by coming up as an acceptable sacrifice on the altar.
They shall come up with acceptance on mine altar - It is by no means necessary to understand this literally. The Jews were accustomed to express their ideas of worship by sacrifices, and the prophet naturally employed that language. The sense is, that the conversion of the wandering tribes of Arabia would be as certain and as signal as if the numerous flocks of Kedar and Nebaioth should be devoted to Yahweh in sacrifice. All that was valuable there would be employed in his service; the people would come with their most precious offerings and consecrate them to God. It is evident that this remains to be fulfilled. Paul, indeed, preached in Arabia Gal 1:17; and, doubtless, there were some conversions to Christianity there. But, as a people, they never have been converted to the true God; and in all ages they have been the victims of either idolatry or superstition. The time will come, however, when Arabia, so interesting as settled by the descendants of Abraham; so interesting in the bold, active, and energetic character of its tribes; so interesting as using a language that is one of the most refined and far-spoken of the earth; and so interesting as being, in some parts at least, among the most fertile and beautiful of the earth, shall be converted to God. Probably the most balmy, pure, and pleasant climate of the world is the southern part of Arabia Felix - the country of Yemen; and when the Arabs shall bring their energy of character to the service of the true God, and the gospel shall be preached in their language to all their tribes, no one can predict the effect which this shall have on the entire conversion of the world.
And I will glorify - I will honor my glorious house, that is, the temple. Lowth, ‘And my beauteous house I will yet beautify.’ The idea is, that he would adorn the temple by bringing the distant nations, with their most valuable possessions, to worship there. That is, the true religion would yet appear glorious when the nation should acknowledge it and submit to its requirements.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Cedar and Nabaioth sprung from Ismael, and dwelt in…
Cedar and Nabaioth sprung from Ismael, and dwelt in desert Arabia, under tents, feeding flocks. (St. Jerome) (Ezechiel xxvii. 21.) --- They also were converted to Christ.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Kedar-- (Isa 21:16; Sol 1:5), in the south of…
Kedar-- (Isa 21:16; Sol 1:5), in the south of Arabia-Deserta, or north of Arabia-Petræa; they traded in flocks (Eze 27:21).
Nebaioth--son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia-Petræa.
Read full note →
minister--by coming up as an acceptable sacrifice.
come up with acceptance--that is, acceptably. The rams offering themselves voluntarily (Psa 68:30; Rom 12:1; Pe1 2:5), without waiting for any other priest, answer to believers strong in faith and lamb-like meekness; and in the white fleece-like robe of sanctity [VITRINGA].
house of my glory--the temple (Eze. 41:1-26; Hag 2:7, Hag 2:9; Mal 3:1).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. Kedar (see on ch. Isa_21:16) … Nebajoth] Cf.…
7. Kedar (see on ch. Isa_21:16) … Nebajoth] Cf. Gen_25:13 &c. The identification of the latter tribe with the Nabatæans of the classical writers is disputed by some eminent authorities, but it is at least a significant circumstance that “Nabataei et Cedrei” are bracketed together by Pliny, as Nabaitai and Kidrai are associated in Assyrian inscriptions (Schrader, Cuneiform Inscriptions, on Gen_25:13 f.). The Nabatæans were as powerful in the last three centuries b.c. as the Midianites appear to have been in the days of Moses and the Judges (see on ch. 34 Introd. Note).
shall minister unto thee] serve thee for sacrificial victims. The verb has a liturgical sense (see ch. Isa_56:6) and the somewhat peculiar expression is explained by the following clause.
Read full note →
I will glorify &c.] my beautiful house I will beautify (Isa_60:13). It is difficult to say whether these words imply that the Temple was already in existence.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) Kedar.—The nomad tribes (Isa_21:17) come as well as…
(7) Kedar.—The nomad tribes (Isa_21:17) come as well as the trading ones. Nebaioth, mentioned with Kedar, in Gen_25:13, among the descendants of Ishmael, expanded iii the centuries preceding the Christian era, into the kingdom of the Nabathœan Arabs, spreading from the Ælanitic Gulf to the Haurân. The two names together include what were known to the Roman geographers as Arabia Felix and Arabia Petræa. The primary thought is that the Temple of the new Jerusalem will be supplied with its sacrifices from the inexhaustible flocks of these regions.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Kedar... Nebaioth. Arab tribes, like the Midianites and Sabaeans.…
Kedar... Nebaioth. Arab tribes, like the Midianites and Sabaeans. (With respect to Kedar, see the comment on Isa_21:15) "Nebaioth" stands for the tribe called by the Greeks and Romans the "Nabataeans," and by the Assyrians the "Nabaiti," who were one of the most powerful in the peninsula. About me. Nathan, their king, warred with Asshur-bani-pal (Smith"s" Hist. of Asshur-bani-pal," pp. 256-298). During the Maccabee period we find the Nabataeans in alliance with the Jews, and giving them some valuable assistance. (RAPC 1Ma 5:25 9:35) The locality of the Nabataeans was northern Arabia, or the tract lying between the Elanitic Gulf and the Lower Euphrates. The wealth of the Nabataeans and the Kedarenes was in their flocks and herds; and this wealth, it is prophesied, they will place, at the disposal of Israel. Mine altar... the house of my glory. The renovated Zion contains a glorious temple, and the temple has in it an altar, to which the sheep and rams are brought not, however, to be offered in sacrifice, but to be presented to God and become a part of the wealth of the Church.
God"s presence the glory of God"s house.
Read full note →
"I will glorify the house of my glory". (comp. Hag_2:7-8 Mal_3:1) Rendered literally, the sentence would read, "My house of beauty will I beautify." Foreshadowings of this spiritual truth are found in God"s presence making the charm of the Eden-home; God"s presence abiding as a glory between the cherubim in the holy of holies; and God"s presence coming in the symbol of the descending cloud on Solomon"s temple. It was the great glory of Herod"s restored temple, that the God-Man walked and worshipped and taught within its courts. It is the exceeding great glory of the Church, the spiritual temple, that God the Spirit comes to it, dwells in it, is the inspiration of it, and glorifies it. There is no glory in a shrine without the Deity. The sunshine, streaming through the windows of the old cathedral, fills the whole place with wondrous and solemnizing lights and shades; and the sunshine of the Divine presence fills the heart and the sanctuary with the only true glory and beauty and joy. "The Church is the house of God"s glory, where he manifests his glory to his people, and receives that homage by which they do honour to him.
I WE OUGHT TO GLORIFY GOD"S HOUSE. One idea of the text is that the restored temple at Jerusalem would be honoured by abundant supplies of sacrifices. That old way of worshipping has given place to spiritual forms, such as prayer and praise and instruction; then we should give the best possible attention to these, that in so doing we may honour God"s house. The best song, the best gifts, the best architecture, all should be devoted to the glorifying of God"s house. And the best, most regular, most reverent, attendance at public worship may be our way of honouring God. "What shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation, and call upon the Name of the Lord." That is the way to glorify God for his goodness.
II GOD ALONE CAN TRULY GLORIFY GOD"S HOUSE. If he is not present, accepting the worship, inspiring the worship, and sanctifying the worship, then it is all vain show, empty form, deluding ceremony. Write up "Ichabod," for the "glory is departed." God"s presence is known in the enduement of his ministers with righteousness, and in the making of his chosen people joyful. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain All the flocks of Kedar shall be gathered together…
Isa_60:7
All the flocks of Kedar shall be gathered together unto thee
Read full note →
Sacrificial service
None of the prophets of the Old Testament is able to think of the worship of God by the Israel of the latter days without the offering of sacrifices; but it would be a return to the limited conceptions of the Old Testament if one were to conclude that animal sacrifice will ever be restored.
The dividing-wall of national particularism and ceremonial observances forming shadows of things to come will never be re-established; and with the cessation of sacrificial worship since the fiery judgment fell upon the second temple, there has for ever passed away the restriction of worship to any one central spot on earth (Joh_4:21), butthe stream of salvation which proceeded from Jerusalem will, nevertheless, ultimately empty its waters there, and make the city once more a fountain of blessing. As the prophet has said (Isa_56:7), the house of God in Jerusalem will become a house of prayer for all nations: Jehovah here calls it My house of glory, as that which was built for His honour and filled with His gracious presence. He will make its internal glory like the external, by adorning it with the gifts brought in homage by the world of converted Gentiles. (F. Delitzsch,D. D.)
I will glorify the house of My glory
A prosperous church
I. WHAT IS NOW THE HOUSE OF GOD? A house is a place of residence; the house of God, in the proper sense of the phrase, is the place of His residence. In this sense, the universe is His house, for He inhabits all space, and neither is, nor can be, confined to any one spot. Solomon felt this when he built the magnificent temple at Jerusalem. Behold, said he, addressing himself to God, the heaven and heaven of heavens cannot contain Thee; how much less this house that I have builded? Stephen felt it when, in allusion to the same house, he said, Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, heaven is My throne and earth is My footstool: what house will ye build Me? saith the Lord: or what is the place of My rest? Whilst, however., the universe is thus the only proper house of God, there are places which, in condescension to our weakness, are specially denominated HIS house, to denote that He specially manifests His presence there, is specially worshipped there, and bestows there special spiritual blessings, rich spiritual banquets. The dispensation of the law was intended to foreshadow good things to come, and accordingly under that dispensation there was a typical sanctuary, a house intended to typify the spiritual house of this dispensation--the Church. In that typical sanctuary there was a visible emblem of the Divine presence, a cloud overshadowing the mercy-seat, the same cloud which had gone before the children of Israel when journeying through the wilderness, as a pillar of a cloud by day, and as a pillar of fire by night. This visible emblem was a type of the spiritual presence of God in His Church. In the same typical sanctuary where this visible emblem was vouchsafed, typical sacrifices were offered and typical blessings bestowed. The new dispensation being the antitype is spiritual. Hence we have not now a typical temple, but every believer individually, and especially every Christian Church, is a spiritual temple. The house of God, then, under this dispensation, is not the building where the saints meet, but the assembly of the saints be it where it may; it is a spiritual house built of living stones, a house where spiritual sacrifices are offered, the sacrifices of praise and thanksgiving, which arc acceptable to God through Jesus Christ. At the same time, whilst the building is not the house of God, there is a subordinate sense in which it may be so denominated.
II. UNDER WHAT CIRCUMSTANCES MAY THE HOUSE CALLED THE HOUSE OF GOD BE DESCRIBED AS THE HOUSE OF HIS GLORY? It is the house of His glory, when His glory is the grand object in view. This house of His glory must not only be built, but also used for His glory: We have applied the phrase house of God in its subordinate sense to the building; let us proceed to apply it in a higher sense to the assembly of the saints, to the Church meeting in the building; and we ask, When is such a Church properly denominated the house of Gods glory?
1. It is so, when the object of its original formation, and that of its assembling from time to time, is the glory of God. Let professing Christians meet together as a mere matter of form, meet without any definite end in view, or meet with any other end than the glory of their Lord, the Church is no longer the house of His glory; nay, if even they meet for praise, for their own spiritual improvement and for the conversion of sinners, yet if the glory of God be not the ultimate end of all this, their assembly cannot be looked upon as the house of His glory.
2. The Church is the House of Gods glory when His glory is kept in view in all Church acts; for example, in receiving members, exercising discipline, choosing officers.
3. The Church is the house of Gods glory, when a spirit in accordance with HIS glory is cherished and manifested by every individual member. It is for the glory of God that love should prevail in His house. It is for the glory of God that there should be peace in His Church. And that the members of Churches should be characterized by humility.
III. THE PROMISE THAT GOD WILL GLORIFY THE HOUSE OF HIS GLORY. There is no promise that He will glorify the house which may be called by HIS name, if it be not the house of His glory. The glory is--
1. When He makes the house the place of numerous conversions.
2. When He makes it the place of edification to His people. (R. Arnot, LL. D.)
I will glorify the house of My glory
I. THE PLACE. For what reasons, or with what propriety, may the Christian Church be called the house of the glory of God? Chiefly on these accounts--
1. Because it is planned and built by the purpose and power of the Most High.
2. Because it contains the special manifestations of the Divine presence and glory.
(1) Christ Himself is the exact image of God. He is the true
Shechinah, the glory of the Lord.
(2) In the gifts and influences of the Holy Ghost.
(3) By the development of the Divine glory in the preaching of the Word.
II. THE PROMISE. I will glorify, etc. God did so in the first temple, by making it an object of beauty and glory to all His people, and by causing it to excite the admiration of surrounding nations also; and still further, by sending Christ finally to minister in that temple. God will glorify the house of His glory--
1. By accepting the services and offerings which, in connection with it, are performed.
2. By making it the place of special communion and fellowship with Himself.
3. By protecting it permanently against all the efforts of hostile powers.
4. By extending its influence, and increasing its celebrity in the earth.
5. By consummating it, finally, in the splendour and happiness of heaven. (J. Parsons.)
God glorifying the house of His glory
The vision is inspiring, and can only be fulfilled in the moral grandeur of the Church.
I. It begins to be accomplished WHEN SHE IS MADE A LIGHT TO DISPEL SPIRITUAL DARKNESS. At times she has not laid sufficient emphasis on her mission as a teaching Church. Unquestionably philanthropy is a function of the Church. But she ought not to permit the teaching side of her work to be thrust into the background. Her special business is to fight darkness with light.
II. God also glorifies her WHEN HE MAKES HER THE ARENA OF HEAVENLY VICTORIES.
III. God glorifies the Church IN MAKING HER THE SCHOOL OF SAINTLY VIRTUES. All educational institutions are to be admired, but the Church is foremost among them. To know the world, to know self, to know God, cover the entire domain of knowledge and mark its distinctive steps and progress. In the Church we are trained in the knowledge of self and God.
IV. But beyond all this the Almighty glorifies her WHEN HE MAKES IT A GARDEN FOR THE GROWTH OF HUMAN FELLOWSHIPS. We must not forget that what society knows of brotherhood has come from the Church. In the Roman Empire there were provident societies, especially burial guilds, before Christianity, but the real idea of fellowship began with the household of faith. The people were taught by Christ to love one another. And when the Church realizes her calling in this respect, and rich and poor meet together in her communion on equal footing, then is she resplendent with heavenly glory. (G. C. Lorimer, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_60:7. I will glorify the house of My glory.
THE HONOUR ASCRIBED TO THE CHURCH
Isa_60:7. I will glorify the house of My glory.
Read full note →
Revelation has been gradual. Isaiah’s prophecies refer, first, to Judea and its inhabitants; but as he goes on they become much more general in their application: they reveal to us the glory of the Redeemer—the depth of His humiliation and sufferings, the greatness of His exaltation, the extension of His kingdom to the uttermost parts of the earth. Notice two things—
I. THE PLACE. The prophet refers immediately to the temple at Jerusalem. This was known by the name of the house of the glory of God. God intended that when the Jews settled, a place should be erected for His worship. The design of building a house to contain the emblems of the Divine glory was conceived by David, and announced by him to Nathan the prophet (2Sa_7:2-3). The prophet, however, afterwards received command to the contrary (2Sa_7:5-6; 2Sa_7:12-13). In due time Solomon announced his design to Hiram (1Ki_5:3-5). It was in consequence of this determination that a building was erected in a style of unparalleled splendour. A proclamation was issued to assemble the tribes at its celebration. The holy things were brought, and placed in the holy place (1Ki_8:10). In this way, and by the prayers and praises which were continually offered in it, this house became the place of the glory of God. There the Shechinah dwelt for ages; there sacrifices were offered; there were given the tokens of direction, of protection, and of the glory of God. These things stood in a symbolical and representative character. So that the “house” here spoken of refers to the Gospel Church. We do not stretch the comparison too far, if we call the Church of God, “the house of His glory.” Such an application is not below the design of Isaiah. Such, too, is the representation of Ezekiel (Eze_47:1-12). So in Zechariah (Zec_6:12). Malachi also (Mal_3:1). Reference may also be made to the writings of the apostles on this point (Eph_2:19-22; 1Ti_3:15; 1Pe_2:4-5). All who are called by Divine grace are to be regarded as the Church or House of God. And to these collectively the prophet refers, when he records the determination of Jehovah, “I will glorify the house of My glory.”
But for what reasons, or with what propriety may the Christian Church be called the house of the glory of God? Chiefly on these accounts—
1. Because, it is planned and built by the purpose and power of the Most High. The Christian Church, no less than the ancient temple, was built according to the mind and will of God.
2. Because it contains the special manifestations of the Divine presence and glory. In the temple there were special emblems of God’s presence. We trace the glory of God in all around us (Psa_19:1-3). But to display His glory in the Church, He uses means which make all these comparatively obscure.
(1.) Christ Himself is the exact image of God (Joh_1:14; 2Co_4:4; 2Co_4:6; Col_1:15; Heb_1:3). The perfect representation of God is made in the person, and cross, and work of Jesus Christ.
This glory is seen also
(2) in the gifts and influences of the Holy Spirit. The ministration of the Spirit is called the ministration of glory. As in the temple, the Shechinah dwelt in the holiest of all, so the Spirit dwells in the hearts of true believers, as the Spirit of glory and of God (1Co_3:16-17; 2Co_6:16).
(3.) By the development of the Divine glory in the preaching of the Word. Is it not a fact, that during the last eighteen hundred years, more has been done by the Gospel of Christ than had been done for four thousand years previous to its introduction. And He will be seen more and more till that time shall come when “the whole earth,” &c.
II. THE PROMISE. God glorified the house of His glory in the first temple, by making it an object of beauty and glory to all His people, and by causing it to excite the admiration of surrounding nations; and still further, by sending Christ finally to minister in that temple. God will glorify the house of His glory—
1. By accepting the services and offerings which, in connection with it, are rendered. Formerly He accepted sacrifices in the temple and so glorified it (Eze_20:40-41). No place whatever was honoured by the Divine presence, which was not so dedicated to Him. This is the connection in which the text stands (Isa_60:6-7). Sacrifices are abolished in the Gospel Church, because the Great Sacrifice has been offered (Joh_1:29; 1Co_5:7; Heb_10:14; Heb_9:12). Christ was the great victim slain at the dedication of the Gospel Temple on Calvary. In virtue of this sacrifice, all Christians are accepted, and their offerings (1Pe_2:5; Heb_13:15; Psa_51:17; Rom_12:1; Rom_15:16; Php_4:18).
2. By making it the place of special communion and fellowship with Himself. It was when the priest entered the holiest of all, that God spake with him, and testified His acceptance of the offerings of the people, and issued His various commands (Exo_25:21-22). All are now priests before God, and to each one God condescends to talk (Heb_10:19-22; Eph_2:18).
3. By protecting it permanently against all the efforts of hostile powers. The temple at Jerusalem stood only as long as the people were obedient. But the promise in the text is permanent in reference to the Church at large (Isa_60:16-18). The foundation of God standeth sure. And what are the grounds on which our belief in its security rests?
(1.) Upon the purpose of God.
(2.) Upon the promise of God. The purpose is an abstract of His will; and the promise is an intimation and illustration of that will (Mat_16:18).
(3.) Upon the special superintendence of God (Zec_2:5; Zec_2:8).
4. By extending it influence, and increasing its celebrity in the earth (vers, 4–6, 8, 9). Its glory has been increasing since its foundation was laid. And thus Jerusalem shall become “the praise of the whole earth.”
5. By consummating it finally, in the splendour and happiness of heaven. This world is to suffer a last, decisive change (2Pe_3:10). But still the Gospel Temple shall not be destroyed (Rev_21:22-27).
APPLICATION.—This is a subject concerning glory—the glory of the Gospel of God, the glory of the Church built on the foundation of the apostles and prophets, of which Christ Himself is the chief corner stone. Is this glory lighted up in your hearts? Have you passed from death unto life? If you have not now the light of grace, you will go from gloom to gloom. The Spirit’s influence is a necessity of your nature, “Ye must be born again.”—James Parsons: Pulpit, vol. iv. pp. 145–151.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 60:7 Kedar was a tribe in Arabia (21:16-17). •…
60:7 Kedar was a tribe in Arabia (21:16-17). • Nebaioth was an Ishmaelite tribe. • I will make my Temple glorious: The glory of God will be even more evident than it was in Solomon’s Temple (see 6:1-5; Hag 2:9; Rev 21:11, 22).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.