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3. And the Gentiles shall walk. He confirms what we have already said, that there is no other light of men but when the Lord shines on them by his word. All indeed acknowledge this; but they do not set so high a value as they ought on this benefit, and imagine it to be something of an ordinary kind, which naturally belongs to all men. But he shows that this grace is supernatural, and therefore it ought to be distinguished from nature; which is clearly shown by the repetition of the words upon thee, in the preceding verse.

First, then, we ought to believe that this benefit comes from God alone; and secondly, that all are not indiscriminately partakers of it, but only the elect, on whom the Lord shines by undeserved favor, so as to take them out of the ordinary rank of men. This is done by Christ, who is called “the Sun of Righteousness,” because we are enlightened as if by his rays. (Malachi 4:2) Besides, the Prophet declares that this favor shall be spread far and wide by the Jews; which is also intimated by the words of the covenant,

“In thy seed shall all nations be blessed.” (Genesis 22:18)

To thy brightness. If one nation only had enjoyed the light, it would have been of no advantage to the rest; but, so far as the doctrine of the Gospel has been spread throughout the whole world, Judea has held out the light to the Gentiles formerly blinded, in order to point out the way. By making the brightness peculiar to a single nation, he shows that in no other way could the world be enlightened, or come to share in this benefit, than by seeking light from that word which proceeded from the Jews, and was heard at Jerusalem, where the lamp of the Lord was kindled, and where the Sun of Righteousness arose, that from it he might diffuse his light to all the ends of the earth, as we have formerly seen, “Out of Zion shall go forth the Law.” (Isaiah 2:3) There is, therefore, no light but from the doctrine of the prophets; so that they who withdraw from it falsely boast of walking in the light.

And kings to the brightness of thy rising. He alludes to the dawn; for, as the morning­star begins the day in one quarter only of heaven, and immediately the sun enlightens the whole world, so the daybreak was first in Judea, from which the light arose and was afterwards diffused throughout the whole world; for there is no corner of the earth which the Lord has not enlightened by this light. He mentions “kings,” that they might not imagine that none but the common people would come to this light, but princes and nobles, who in other respects are greatly delighted with their high rank. But now he confers on the Church the very highest honor, that she shines with such brightness as to attract to herself nations and princes. He calls it “the light” of the Church; not that she has any light from herself, but borrows it from Christ, as the moon borrows from the sun.

4. Lift up thine eyes round about. By a variety of expressions he confirms that promise of the restoration of the Church which appeared to be altogether incredible. Nor was it easy to convince the Jews of this, while the state of their affairs was so wretched and confused. At that time the kingdom of Judah alone remained, and grew less every day, till it was utterly ruined; but when the people were led into captivity amidst that frightful dispersion and melancholy ruin, everything was so desperate that it appeared as if the Church were entirely ruined. It was therefore proper to confirm this doctrine by a variety of expressions, that hearts naturally prone to distrust might no longer doubt. For this reason he leads the Jews to look at the event as actually at hand, though it was at a great distance; that they might not hesitate any more than if it were already placed before their eyes.

He bids believers lift, up their eyes on high, that is, above human thought; for, so long as we fix them on the outward condition, we cannot obtain the fruit of these promises. He adds, “round about,” that they may fully believe that the nations will come, not from one quarter only, but from every direction, that they may be united in one body. And not only does he promise a remedy and an end of the dispersion which was yet to take place, as it is said elsewhere, “He will gather the dispersed of Israel,” (Psalm 147:2; Isaiah 56:8) but this gathering is more extensive; for it means that there will be a wonderful revolution in the world, so that they who formerly were strangers and dispersed shall be united in one body. Finally, it denotes the extension of the Church to the farthest boundaries of the earth. There is also an implied contrast, by which he points out the wretched and afflicted condition in which the world was, before it was gathered together under the direction of Christ.

Thy sons shall come from far. Some think that by “sons” are meant those who are stronger and more steadfast in faith, and by daughters those who are weaker. But I do not think that the Prophet intended to convey such ingenious distinctions; ¹⁵¹¹⁵¹     “There is more probability in Knobel’s suggestion, that the Prophet made his picture true to nature by describing the sons as walking, and the daughters as being carried.” ­ Alexander. and therefore I consider the plain meaning to be, that both sons and daughters shall run together to the Church; that is, that the Church shall have sons and daughters, not only at home but abroad, and in the most distant parts of the world; that the womb of the Church shall not be limited to any corner of the world, but shall be extended as far and wide as there shall be space throughout the whole world.

5. Then shalt thou see. These things appear, at first sight, to be somewhat inconsistent with each other, that formerly he spoke of the fact as present, and now foretells it as future. But formerly he spoke of the eyes of faith, which beholds those things which do not fall under the senses of men, and now he speaks of the actual event; or, at least, he intended by the present tense to point out the certainty; but now, in order that believers may continue to exercise patience, he limits the same statement. Besides, although those things which the Lord promises are concealed, for a time, from the eyes of men, yet believers perceive them by faith; so that they have a firm belief and expectation of the accomplishment of them, however incredible they may appear to others.

Thou shalt shine, or, thou shalt overflow. As the verb נהר (nahar) signifies both “to shine” and “to overflow,” so it may be rendered either way. ¹⁵²¹⁵²     “As to נהר, (nahar,) the difficulty is in choosing between its two admitted senses of ‘flowing,’ (Isaiah 2:2) and of ‘shining,’ (Psalm 34:5) The former is preferred by Jerome, who translates it afflues; by Junius and Tremellius, who have conflues; and by the English and Dutch versions, the latter of which refers it to the confluence of crowds produced by any strange occurrence. Vitringa makes it mean to flow out, and Lowth to overflow with joy. But all the latest writers of authority give the word the same sense as in Psalm 34:5, which is well expressed by Henderson in strong though homely English, thou shalt look and brighten up.” — Alexander We may refer it to that joy with which the Church is filled and overflows, when it is enlarged in this manner, or to the ornament with which it shines and dazzles. ¹⁵³¹⁵³     “Qui la fait reluire.” “Which causes it to shine.”

Thou shalt tremble. He now mentions “trembling,” and connects it with splendor or joy; and this may appear to be inconsistent with the meaning assigned to the former clause. But I have no doubt that he intended, by this word, to express the astonishment and even amazement with which the Church shall be seized, when she shall perceive that this strange and unexpected honor has been obtained by her, and that she has been elevated to so high a rank of honor. As if he had said, “The extent of the work will be so great as to exceed thy expectation.” It is not, therefore, the “trembling”’ which is produced by some danger or some melancholy event, but such as commonly arises in matters of great importance, which exceed the capacity of our understanding, when we are struck with amazement, and almost think that we dream, and this “trembling” agrees very well with joy.

6. A multitude of camels shall cover thee. The Prophet describes figuratively the glory of the Church, and accommodates his discourse to the time, and to the persons with whom he had to do. We must keep in remembrance what we have often said, that the prophets took into account the people whom they taught, and therefore mentioned customary transactions and well­known ceremonies, that, under the figures of them, they might describe the spiritual worship of God. The Jews must be first instructed, and afterwards the Gentiles, to whom the truth of those things has come; as if he had said, that nations far distant shall come, with their wealth, into the power of God; for, when he foretells that the Church shall be enriched, this must not be understood as referring to the persons of men; but, on account of the unity of the Head and the members, what belongs to God and to Christ is transferred to the Church. Foolishly, therefore, do the Jews, under the pretense of this prophecy, devour with their insatiable avarice all the riches of the earth; and not less absurdly do the Papists torture these words to support their luxuries, wealth, and magnificence.

He mentions “camels, frankincense, gold., and sheep,” because he has in his eye what each country produces, in order to show that all will consecrate to God whatever they shall have in their power, and will offer themselves and all that they have as a sacrifice. Hence it ought to be inferred, that we cannot be truly converted to the Lord, without offering to him all our faculties; for these are “spiritual sacrifices,” (1 Peter 2:5) which he demands, and which cannot be refused to him, if our hearts be dedicated and consecrated to him in sincerity. (Romans 12:1) Wicked men abuse the gifts of God for luxury and intemperance, and corrupt them, as far as lies in their power, by unworthy profanation; but good men, by using them with a pure conscience, dedicate them to the Lord. No one, therefore, can belong to God without dedicating and devoting to him all that he has.