Behold thou shalt call a nation, which thou knewest not: and the nations that knew not thee shall run to thee, because of the Lord thy God, and for the Holy One of Israel, for he hath glorified thee.

“A nation, that thou knowest not, which thou hast not known hitherto, thou shalt call to come unto thee; comp. I called my servant, etc. (Job 19:16). And nations that knew not thee shall run unto thee. This proves my explanation to be correct. פארך He hath glorified thee. It is irregular; there is no other instance of a perfect verb having this form; but there is one of the weak verb: עׇנׇךְ He hath answered thee (30:19)”

“This is the inheritance. Here he applies the third remedy, promising an abundance of things against the former want. And it is divided into two parts: in the first he sets down the promise; in the second he shows the firmness of the promise, and how it comes down. Concerning the first he does three things. First he shows the condition of those to whom it is promised: this is the inheritance; that is, these things that follow are owed to the servants of the Lord, who are his sons, as by hereditary right, and by justice, as a just reward. Ps. 15: my inheritance. Second he sets forth the promise, promising a future abundance in necessary things: all you who thirst, that is, you from among the Jews, who before were thirsting on account of want, buy, without price, eat, bread, and other necessary things. John 7: if anyone thirsts, let him come to me and drink (...) and from his belly there shall flow living waters. And in delights: come, buy, as if to say, as though you were buying, receive; or without silver, that is, for less than the just price. Song 5: I have drunk my wine with my milk. And recalling the former want: why do you weigh out? As if to say: why until now did you give silver, and were not able to buy bread with it? Haggai 1: you have sown much, and brought in little. But these things are expounded mystically of the water of divine wisdom, which is given freely to those who thirst, according to the Gloss. Third he enjoins the preparation for obtaining the said promise: hear, you who hear; and first he rouses attention; second he sets down the exhortation, seek the Lord. Now he rouses attention by a threefold promise. First, promising to those who attend a copious enjoyment of good things: eat, that is, I will refresh you with diverse good things, if you hear me, in fatness, as to abundance. Above, ch.1: if you be willing, and will hear me, you shall eat the good things of the land. Jer. 31: the soul of the priests. Second, promising escape from death: incline. Ps. 118: my soul shall live; again Ps. 118: I will never forget your justifications, for by them you have given me life. Third, promising power. And first he sets down a comparison: and I will strike: that is, just as I made true promises to David, that his seed should remain forever, so I will also do with you. Second he explains it, showing what David did: behold, a witness, Ps. 17: a people whom I have not known has served me; at the hearing of the ear they have obeyed me. And what he will do for them: behold, you shall call nations, to fulfill your command, not by your own strength, but on account of the Lord. Above, ch.49: they shall worship, on account of the Lord your God, who has chosen you. Seek the Lord. Here he enjoins on them the preparation for obtaining the said promise: and first he gives the divine counsel of seeking: seek the Lord while he may be found, before adversity or death comes. Ps. 104: seek the Lord, etc. Prov. 1: they shall rise in the morning, etc. Second he teaches the manner of seeking: let the wicked man forsake, he who sins against God; the unjust man, he who sins against his neighbor. Above, ch.1: take away the evil of your thoughts from before my eyes. Third he sets down the fruit of returning, namely mercy: and let him return, for he is great, that is, of manifold mercy, to forgive. Joel 2: turn to the Lord your God. Fourth he excludes the impediment to mercy: for not the thoughts, as if to say: you are wicked, I am merciful; you think of vengeance, I of mercy. Ezek. 18: are not my ways right, O house of Israel, and are not rather your ways wicked? And as. Here he shows the firmness of the promise: and first he shows the efficacy of the divine word: to me void, that is, without fruit. Wisdom 1: an obscure word. Hosea 6: he shall come like the early and the latter rain. Second he sets down its content as to the joyful release from Babylon, for in joy. Ps. 104: he brought forth his people in exultation, and his chosen ones in gladness. As to the congratulation of others: mountains and hills, the powerful and the common people, praising the Lord in you. Or it is a hyperbole. Your land, congratulating your return. As to the multiplied restitution of goods: instead of the brier, that is, the former things were few in respect of the things to come. Haggai 2: the glory of this latter house shall be greater than that of the former. Above, ch.41: I will give in the wilderness. The saliunca, so called from leaping (saliendo), which is called the hare's thistle. Third he sets down the consequent glory of God: and the Lord shall be named, everywhere and always glorious for your liberation, for an everlasting sign, to which they shall flee as to a sign of salvation. Above, ch.49: behold I will lift up my sign to the nations. Note on that word, all you who thirst come to the waters, that divine teaching is first called water; and this, first, because it heals the sick. Ecclus. 15: he gave him to drink the water of wholesome wisdom. Second, because it cleanses the defiled. Ezek. 36: I will pour upon you clean water, and you shall be cleansed from all your filthiness. Third, because it satisfies those who thirst. John 4: whoever shall drink of the water that I shall give him shall not thirst forever. Second it is called wine; and this because, first, it pricks by reproving. Above, ch.1: your wine is mixed with water. Second, because it kindles by exhorting. Ps. 104: the word of the Lord inflamed him. Third, because it inebriates by consoling. Below, at the end: be inebriated with the breasts of your consolation. Third it is called milk; and this, first, on account of beauty. Gen. 49: Naphtali, a hart let loose, giving words of beauty. Second, on account of sweetness. Song 2: let your voice sound in my ears, for your voice is sweet. Third, on account of the ease of taking it. 1 Pet. 2: as newborn babes, desire milk.”

“thou--Jehovah addresses Messiah. call . . . run--God must call, before man can, or will, run (Sol 1:4; Joh 6:44). Not merely come, but run eagerly. thou knowest not--now as thy people (so in Mat 7:23). nation . . . nations--gradation; from Israel, one nation, the Gospel spread to many nations, and will do so more fully on Israel's conversion. knew not thee-- (Isa 52:15; Eph 2:11-12). because of . . . thy God . . . glorified thee-- (Isa 60:5, Isa 60:9; Zac 8:23); where similar language is directed to Israel, because of the identification of Israel with Messiah, who is the ideal Israel (Mat 2:15; compare with Hos 11:1; see Act 3:13).”