Arise, be bright. He now shows what is the efficacy of that word of which he formerly [1] spoke; for he raises up a prostrate and afflicted Church, and restores her to her brightness; and, because he represents the person of God, he now declares his authority. For this reason he employs the form of command, that the word spoken might be more efficacious; as if, in the exercise of absolute power, he put the Church in possession of that happier condition which he had promised. The amount of what is said is, that believers may know that he does not scatter his words in the air, but speaks with effect. He bids her "arise," because he formerly told her to "lie down;" and these two words stand in contrast with each other. Of Babylon he formerly said, "Come down, sit in the dust." (Isaiah 47:1) Of the Jews themselves he said, "My people shall sit in the dust." On the other hand, he says, "Arise, arise, put on the garments of thy beauty." (Isaiah 52:1) Thus, by what may be called the stretching out of his hand, he lifts up the Church again, that she who had formerly been prostrated, and covered all over with filth and pollution, may regain her seat of honor. For thy brightness is come. That the darkness of afflictions may not overwhelm the Jews with despair, he says that the light which had been hidden would soon afterwards arise, alluding to the alternation of day and night. As if he had said, "The Lord, having compassion upon thee, will rescue thee out of this darkness in which thou liest; thou hast been sufficiently punished; it is time that thy condition should begin to be improved." By the word brightness, therefore, he metaphorically denotes salvation and prosperity, as by "darkness" he formerly denoted a calamitous state of the Church. The glory of Jehovah. He mentions at the same that this light will arise from no other quarter than from God's smiling countenance, when he shall be pleased to display his grace; for everything goes well when the Lord shines upon us by his light; and, when he turns away from us, nothing that can befall us is more wretched and unhappy.

Footnotes

1 - "Au chapitre precedent." "In the preceding chapter."

Arise - This is evidently addressed to the church, or to Zion regarded as the seat of the church. It is represented as having been in a state of affliction and calamity (compare the notes at Isaiah 3:26; Isaiah 52:1-2). She is now called on to arise from the dust, and to impart to others the rich privileges which were conferred on her.
Shine - (אורי 'ôrı̂y). Lowth renders this, 'Be thou enlightened.' Margin, 'Be enlightened, for thy light cometh.' Noyes, 'Enjoy light.' Septuagint Φωτίζου φωτίζου Phōtizou phōtizou - 'Be enlightened; be enlightened, O Jerusalem.' Herder renders it, 'Be light.' Vitringa regards the expression as equivalent to this, 'pass into a state of light. That is, enjoy light thyself, and impart it freely to others, Gesenius renders it, 'Shine, be bright; that is, be surrounded and resplendent with light.' The idea probably is this, 'rise now from a state of obscurity and darkness. Enter into light; enter into times of prosperity.' It is not so much a command to impart light to others as it is to be encompassed with light and glory. It is the language of prophecy rather than of command; a call rather to participate in the light that was shining than to impart it to others. The Septuagint and the Chaldee here add the name 'Jerusalem,' and regard it as addressed directly to her.
Thy light is come - On the word 'light,' see the notes at Isaiah 58:8, Isaiah 58:10. The light here referred to is evidently that of the gospel; and when the prophet says that that light 'is come,' he throws himself into future times, and sees in vision the Messiah as having already come, and as pouring the light of salvation on a darkened church and world (compare the notes at Isaiah 9:2).
And the glory of the Lord - There is refer once here, doubtless, to the Shechinah or visible splendor which usuallv accompanied the manifestations of God to his people (see the notes at Isaiah 4:5). As Yahweh manifested himself in visible glory to the Israelites during their journey to the promised land, so he would manifest himself in the times of the Messiah as the glorious protector and guide of his people. The divine character and perfections would be manifested like the sun rising over a darkened world.
Is risen upon thee - As the sun rises. The word used here (זרח zârach) is commonly applied to the rising of the sun Genesis 32:31; Exodus 22:2; 2-Samuel 23:4; Psalm 104:22. The comparison of the gospel to the sun rising upon a dark world is exceedingly beautiful, and often occurs in the Bible (compare Malachi 4:2; Luke 1:78, margin.)
Upon thee - Upon thee, in contradistinction from other nations and people. The gospel shed its first beams of glory on Jerusalem.

Arise - Call upon God through Christ, for his salvation; and,
Shine - אורי ori, be illuminated: for till thou arise and call upon God, thou wilt never receive true light.
For thy light is come - כי בא אורך ki ba orech, for thy light cometh. The Messiah is at the door; who, while he is a light to lighten the Gentiles, will be the glory - the effulgence, of his people Israel.

Arise, shine; for thy (a) light is come, and the glory of the LORD is risen upon thee.
(a) The time of your prosperity and happiness: while speaking of Babylon, he commanded her to go down, (Isaiah 47:1).

Arise, shine,.... The Targum adds, "O Jerusalem"; and so the Septuagint, Vulgate Latin, and Arabic versions; and no doubt but the church of God is here addressed: and by what follows it seems to be the Jewish church, as distinct from the Gentiles, since they are said to come to it, the Jews, now converted, and brought into a church state; and who are called upon to arise out of their low dejected state and condition, in which they have long lain, and "shine": or to "awake", as some (p) render it, out of that sleep and lethargy they have been so long in, and to shine forth in the exercise of grace and discharge of duty: or to be "enlightened" (q); with the light of Christ and of the Gospel, now come unto them; and to diffuse this light to others, to hold it forth in profession and conversation; see Matthew 5:16.
for thy light is come: the Targum,
"for the time of thy redemption is come;''
meaning from the Babylonish captivity, which that paraphrase refers to: but this is not intended here, but the spiritual prosperity and happiness of the Jews in the latter day, at the time of their conversion; and the sense is, either that Christ, the Light of the world, was come unto them in a spiritual way; or that the glorious light of the Gospel of Christ was come unto them, and shone upon them; or the time was come that the blindness that had been so long upon them should be taken oft, and the veil be taken away they had been so long covered with, and they be turned to the Lord, the fulness of the Gentiles now being about to be brought in; see Romans 11:25,
and the glory of the Lord is risen upon thee; or the glorious Lord; he, whose glory is to be seen, as the glory of the only begotten, who is the brightness of his Father's glory, the sun of righteousness; who shall now, rise upon these, and, leave a glory upon them that shall be visible.
(p) "expergiscere", Grotius. (q) "illuminare", Pagninus, Montanus Piscator.

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!

ISRAEL'S GLORY AFTER HER AFFLICTION. (Isaiah. 60:1-22)
Arise--from the dust in which thou hast been sitting as a mourning female captive (Isaiah 3:26; Isaiah 52:1-2).
shine--or, "be enlightened; for thy light cometh"; impart to others the spiritual light now given thee (Isaiah 60:3). The Margin and GESENIUS translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened" (Isaiah 58:8, Isaiah 58:10; Ephesians 5:8, Ephesians 5:14).
glory of the Lord--not merely the Shekinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person (Jeremiah 3:16-17).
is risen--as the sun (Malachi 4:2; Luke 1:78, Margin).

It is still night. The inward and outward condition of the church is night; and if it is night followed by a morning, it is so only for those who "against hope believe in hope." The reality which strikes the senses is the night of sin, of punishment, of suffering, and of mourning - a long night of nearly seventy years. In this night, the prophet, according to the command of God, has bee prophesying of the coming light. In his inward penetration of the substance of his own preaching, he has come close to the time when faith is to be turned to sight. And now in the strength of God, who has made him the mouthpiece of His own creative fiat, he exclaims to the church, Isaiah 60:1 : "Arise, grow light; for thy light cometh, and the glory of Jehovah riseth upon thee." The appeal so addressed to Zion-Jerusalem, which is regarded (as in Isaiah 49:18; Isaiah 50:1; Isaiah 52:1-2; Isaiah 54:1) as a woman, and indeed as the mother of Israel. Here, however, it is regarded as the church redeemed from banishment, and settled once more in the holy city and the holy land, the church of salvation, which is now about to become the church of glory. Zion lies prostrate on the ground, smitten down by the judgment of God, brought down to the ground by inward prostration, and partly overcome by the sleep of self-security. She now hears the cry, "Arise" (qūmı̄). This is not a mere admonition, but a word of power which puts new life into her limbs, so that she is able to rise from the ground, on which she has lain, as it were, under the ban. The night, which has brought her to the ground mourning, and faint, and intoxicated with sleep, is now at an end. The mighty word qūmı̄, "arise," is supplemented by a second word: 'ōrı̄. What creative force there is in these two trochees, qūmı̄ 'ōrı̄, which hold on, as it were, till what they express is accomplished; and what force of consolation in the two iambi, ki-bhâ 'ōrēkh, which affix, as it were, to the acts of Zion the seal of the divine act, and add to the ἄρσις (or elevation) its θέσις (or foundation)! Zion is to become light; it is to, because it can. But it cannot of itself, for in itself it has no light, because it has so absolutely given itself up to sin; but there is a light which will communicate itself to her, viz., the light which radiates from the holy nature of God Himself. And this light is salvation, because the Holy One loves Zion: it is also glory, because it not only dispels the darkness, but sets itself, all glorious as it is, in the place of the darkness. Zârach is the word commonly applied to the rising of the sun (Malachi 4:2). The sun of suns is Jehovah (Psalm 84:12), the God who is coming (Isaiah 59:20).

Arise - A word of encouragement accommodated to the Jewish, or Hebrew style, wherein, as by lying down, is described a servile and calamitous condition, Isaiah 47:1, so by rising, and standing up, a recovery out of it, into a free, and prosperous one, as may be seen frequently; Rouze up, intimating her deliverance to be at hand. Here under a type, of Jerusalem's restoration, is displayed the flourishing state of the Gentile - church, under the Messiah. Thy light - Thy flourishing and prosperous state.