The multitude of camels shall cover thee, the dromedaries of Madian and Epha: all they from Saba shall come, bringing gold and frankincense: and shewing forth praise to the Lord.

“Arise, be enlightened. Here he begins to set forth the promise of salvation: and first as to prosperity; second as to joy, chapter 61: The spirit of the Lord; third as to the honor of glory, chapter 62: For Sion's sake. Concerning the first, two things. First he sets forth consolation in general under the metaphor of light, setting forth the rising of that light: Arise — from your former misery; be enlightened — shine with the light of his consolation. The glory of the Lord — the benefits in which he appears glorious. Baruch 4: Walk by the way toward his splendor, facing his light. Or, Jerusalem is the Church; the light, the Son of God. Setting forth the judgment of discernment in perceiving the light: for behold darkness — the peoples of tribulation, of Babylon, and other enemies; but upon thee shall it rise, as a sun enlightening thee. Wisdom 17: Upon them alone was heavy night imposed, and an image of darkness. Or, darkness — of unbelief and of sins; peoples — the unbelievers. It shall rise — as the sun of justice: or, according to the letter, his glory — his miracles. He also sets forth the effect of the light: And the nations shall walk — to the knowledge and devotion of God, seeing the benefits given to thee by God — in the splendor of thy rising, as it were rising, glowing like a star. 2 Maccabees 3: When the holy city. Or, in the light — in the faith of Christ. Apocalypse 21: The nations shall walk. Second, he carries out the consolation part by part: and first he promises manifold prosperity; second, the observance of justice, And I will appoint. Concerning the first, two things. First he sets forth the state of prosperity; second, the manner of restitution, namely, by what means they will be restored in prosperity — Who are these. Concerning the first, three things. First he promises prosperity as to the gathering of the sons, who had first been scattered into diverse parts through captivity. Lift up round about (...) from the side — from the regions bordering the sides. Baruch 5: Arise, Jerusalem, and stand on high, and look about toward the east, and see thy sons gathered from the rising of the sun even to its setting. Or it is to be referred to the gathering of the diverse nations under the unity of the Church. Sons — the stronger in faith; daughters — the weaker; from the side — of Christ opened on the cross, whence the sacraments of salvation flowed forth. Or, they shall suck milk — of a more elementary teaching. Second, as to the service of the peoples: Then shalt thou see (...) when converted, serving thee in trade — the multitude of the sea, namely the merchants of the sea; the strength — kings and princes, ministering peace to thee, and gifts. Or, concerning the conversion of the nations to the Church. Job 22: Then shalt thou abound in delights over the Almighty. Third, as to the abundance of riches: and first as to trade, setting forth the beasts of burden: The flood — that is, abundance after the likeness of water — of camels, by which merchandise used to be carried; by which, mystically, are meant the rich who are converted to the faith, who bear the burden of riches and the hump of sin: above, chapter 30: bearing upon their shoulders; the dromedaries — an animal smaller than the camel, but swifter — by which are meant the nations swiftly converted to the faith: Midian and Ephah — regions beyond the sea abounding in such. He also sets forth precious merchandise: all from Saba — a city in the farthest parts of Ethiopia. Which also was fulfilled in the time of Christ: Matthew 2. Psalm 71: The kings of Tharsis and the islands shall offer gifts. Second, as to the clean animals, according as they served for use as food: All the flocks of Cedar — the son of Ishmael, from whom the land has its name, abounding in flocks; Nabajoth, another son — they shall minister, yielding to thy use, sold to the people that is in thee. And according as they served for the use of sacrifices: they shall be offered upon that which is acceptable, that is, that in which I am well-pleased. By the altar is signified faith; by the rams, the leaders of the flock — the apostles and the prelates of the Churches; by the flock, the simple faithful. Haggai 2: I will fill this house. Note on that word, Be enlightened, Jerusalem, that the Church is enlightened with light: first, of sacred doctrine. Proverbs 6: The commandment is a lamp, and the law a light. Second, of spiritual understanding. 2 Corinthians 4: God, who said that light should shine in darkness. Third, of grace. 1 John 1: But if we walk in the light, as he also is in the light, we have fellowship one with another. Fourth, of glory. Psalm 35: In thy light we shall see light. Fifth, of gladness. Tobit 5: What manner of joy is it to me, who sit in darkness, and do not see the light of heaven? Sixth, of the divine substance. 1 Timothy, the last chapter: Who alone has immortality, and inhabits light inaccessible. Who are these. Here he shows the manner of coming into the said prosperity: and first as to the restoration of the city; second as to the subjection of the foreign peoples, And they shall come to thee; third as to the multiplication of riches: For brass I will bring gold. Concerning the first, two things. First he (sets forth) the restoration of the city as to the uniting of its inhabitants, setting forth the manner of their coming under a note of wonder. As clouds — because swiftly, without hindrance; and as doves to their windows — that is, to their own openings — for the same reason. Or it is to be referred to the nations which were swiftly converted to the faith. Psalm 54: Who will give wings like a dove, and I will fly away, that I may rest. Setting forth also the help toward their coming, which they had from the nations: For me the islands — the diverse nations near the sea, and also the distant ones — shall wait, as subject to the judgment of my will, from the beginning — of the place in which the captives were held: because perhaps some returned by sea, or the Lord was able to bring them back in this way. Or, mystically, the islands — the diverse nations; the ships — the Churches; in the beginning — of the faith. Above, chapter 42: his law, the islands. Setting forth also the treasure of those who come, which they brought with them: silver. To the name — that is, for the glory and the service of the name. Psalm 104: He brought them out with silver and gold. Mystically, silver — the eloquence; gold — the wisdom of those converted to the faith. Second, he sets forth the restoration of the city as to the building of the walls, And they shall build: and first as to the buildings of the city; second as to the buildings of the temple, The glory of Lebanon. Concerning the first, two things. First he sets forth the rebuilding of the city: And they shall build — by giving help — kings — Cyrus and Darius — by providing the expenses, and the license to build. Mystically, the Gentiles build the Churches of God, and kings serve the Church. Above, chapter 49: Kings shall see. And he adds the reason from the divine mercy: In my indignation I struck — I took captive; I have had mercy — by setting free. Mystically, struck — through the blinding of the Jews, or through tribulations; had mercy — through the conversion of the nations, or through the Churches restored in peace. Above, chapter 54: In a moment of indignation I hid my face for a little while. Second, he shows the security of the rebuilt city, And they shall be opened — the fear of enemies ceasing, and because of the need of those coming to worship in Jerusalem; and this is that there may be brought. Mystically, the gates — the ministers who bring others into the faith and the Church, ready in prosperity and adversity to receive those converted to the faith. Apocalypse 21: Its gates shall not be shut. And he assigns the reason: For the nation. This does not seem to be fulfilled according to the letter, unless it be understood that those were Jews who acknowledged its dominion, and were therefore venerated by the people of God; but the mystical sense is plain. Jeremiah 27: The nation and the kingdom. The glory of Lebanon. Here he sets forth the rebuilding of the buildings of the temple: The glory of Lebanon, which is the fir tree; the place — namely, the temple; of my feet — in which I am adored, as kings are at the feet. Ezekiel 43: The place of my throne. Mystically, by the place is meant the Church; by the diverse trees, the diverse faithful among those converted to the faith. And they shall come. Here he shows the manner of attaining the said prosperity as to the subjection of the peoples: and first he sets forth the subjection itself, And they shall come to thee: which was fulfilled in the times of the Maccabees, who subjugated many of the neighboring enemies. Mystically, the sons of the tyrants who once persecuted the Church now serve the Church. Psalm 109: Until I make thy enemies thy footstool. Above, chapter 1: After this thou shalt be called. Second, he sets forth the reason for the subjection: For that thou wast — it is just that after distress thou shouldst be consoled — for pride, height — of ages, throughout many ages: which also mystically befits the Church. Tobit 3: After the storm he makes a calm. Third, he sets forth the usefulness of the subjection: And thou shalt suck; that is, the fatness of the earth shall be brought to thee in trade, and in offerings; the breast — defense; in help — of kings; of Tyre. Daniel 4. By milk, mystically, is meant the teaching of the simple; by kings, the apostles. Above, chapter 49: Kings shall be thy nursing fathers. For brass. Here he sets forth the manner of restoration as to the restoration of riches: because much greater things shall be offered to the temple by kings than were taken away by Nebuchadnezzar. Mystically, those who before were vile become precious in the Church. Above, chapter 55: Instead of the shrub shall come up. And I will appoint. Here he promises the observance of justice: and first in the prelates; second in the subjects, And they shall be fulfilled. Concerning the first, two things. First he consoles them from the rectitude of the prelates, touching upon the justice of the prelates: visitation — visitors and correctors. Mystically, concerning Christ and the apostles. Jeremiah 3: I will give thee pastors. Setting forth also the effect of justice as to the absence of malice: Iniquity shall not be heard, because for a certain time the laws were observed most excellently: 2 Maccabees 3: or, iniquity — idolatry. Mystically, as to the state of future beatitude. Psalm 102: As far as the rising is from the setting, so far has he removed our iniquities from us. And as to the absence of misery: wasting — as to things; ruin — as to men so crushed by enemies; gates — in which the people used to gather for judgments. This too, mystically, as to the state of future beatitude, when, although the sun shall be much brighter than now, and the moon: yet not for the saints, because they have no need of their splendor. Apocalypse 21: Then they shall have no need of the splendor of the sun. He also sets forth the eternity of him who governs: The sun shall not go down — who is God. Psalm 101: But thou art always the selfsame, and thy years shall not fail. And they shall be fulfilled. This as to the state of the subjects: and first he sets forth the cessation of sorrow: And the mourning shall be fulfilled — captivity. Mystically, in future beatitude. Apocalypse 21: God shall wipe away every tear from the eyes of the saints. Above, chapter 25: He shall take away the tear. Second, he sets forth the observance of justice: But the people; that they may glorify me. Above, chapter 43: everyone that calls upon my name. Forever — as long as they remain in justice. But mystically it is plain, concerning the blessed saints. Third, the multiplication of the seed: the least — that is, from one so many shall be born through succession, just as from Abraham one nation. Mystically, one from the Church shall be set over a nation as prelate. Psalm: The saints shall judge among the nations. In its time — that is, of Christ; or, at the time appointed. Suddenly — as though unforeseen, all this that has been said. Note on that word, Who are these that are as clouds, and as doves, that the apostles are called clouds: first, on account of the fertility of the earth, namely from the rain. Job 37: The clouds desire the grain. Second, on account of the diffusion of light. The same: the clouds scatter their light. Third, on account of the swiftness of motion, the same: which range over all things round about. Fourth, on account of the fulfillment of the divine will. The same: whithersoever the will of him that governs shall lead them. Likewise they are called doves: first, on account of compunction of heart. Nahum 2: moaning like doves. Second, on account of simplicity of life. Matthew 10: Be ye wise as serpents, and simple as doves. Third, on account of the height, or swiftness, of contemplation. Psalm 54: Who has given me wings like a dove, and I will fly away, and be at rest. Fourth, on account of purity of conscience. Canticle 5: Thy eyes are as doves. Canticle 4: Thy eyes, doves'.”

“The multitudes of camels shall cover thee, the dromedaries of Midian and Ephah,.... That is, multitudes of people riding on these creatures from the parts mentioned, which, abounded with them, should come and cover or fill Jerusalem, and the places about it. Midian was a son of Abraham by Keturah, and a son of Midian, Gen 25:4 these and their posterity inhabit Arabia; and so this is a prophecy of the conversion of the Arabians that dwell in Arabia Felix, Petraea, and Deserts; and so the Targum, "a multitude of Arabians shall cover thee round about.'' A dromedary is a lesser camel, and swifter than the others; and both are very frequent in these countries, and used in travelling. Strabo (y) calls the Arabian Scenites feeders of camels. All they from Sheba shall come: they shall bring gold and incense; Sheba was another of the posterity of Abraham by Keturah, Gen 25:3 and lived near the others; the queen of this country came to hear the wisdom of Solomon; but the people of it in the latter, day will come to a greater than he; even to Christ and to his church, and bring their gold and incense, as the wise men did to Christ, and shall honour the Lord with their substance; see Psa 72:10, and they shall show forth the praises of the Lord; who has called them by his grace out of Mahometan darkness, into the marvellous light of the Gospel. These were the things the Sabaeans abounded with. Strabo (z) says, that frankincense, myrrh, and cinnamon, grew with them; and that they have such an abundance of spices, that they use the branches of cinnamon, cassia, and other things, for fuel; and that some of them are so rich through merchandise, that they have very sumptuous houses, and much furniture of gold and silver, as vessels, beds, tripods, cups with covers; and even that their gates, and walls, and roofs, are adorned with ivory, gold and silver, and precious stones. And so Pliny (a) observes: that the Sabaeans are very rich in fruitful and odoriferous woods, and in mines of gold, and other things; see Eze 27:22. Vitringa understands both these clauses of the camels bringing gold and incense, and praising the Lord in their way, or being the occasion of it. (y) Geograph. l. 16. p. 528. Ed. Casaub. (z) Geograph. I. 16. p. 535. (a) Nat. Hist. l. 6. c. 28.”

“Epha. Abraham’s grandson, who dwelt near his father, Madian, in Arabia, which was famous for camels. (Calmet) — Saba. India mittit ebur, molles sua thura Sabæi? (Geor. i.) — The Arabians embraced the gospel, but never brought their treasures to Jerusalem. (Calmet) — The three kings came on swift beasts to adore Christ, and fulfilled his prophecy, Matthew ii. (Worthington)”

“camels--laden with merchandise; the camel is "the ship of the desert" (compare Isa 30:6). cover thee--so many of them shall there be. dromedaries--They have one hunch on the back, whereas the camel has two: distinguished for swiftness (Jer 2:23). Midian--east of the Elanitic branch of the Red Sea, and stretching northward along Mount Seir. Associated with the Ishmaelites in traffic (Gen 37:25, Gen 37:28). Ephah--part of Midian, east of the Dead Sea. It abounded in camels (Jdg 6:5). Sheba--in Arabia-Felix, famed for frankincense and gold (Psa 72:15; Jer 6:20), which they traded in (Isa 45:14; Job 6:19; Eze 27:22).”

“The nations engaged in commerce, and those possessing cattle, vie with one another in enriching the church. "A swarm of camels will cover thee, the foals of Midian and Ephah: they come all together from Saba; they bring gold and incense, and they joyfully make known the praises of Jehovah. All the flocks, of Kedar gather together unto thee, the rams of Nebaioth will serve thee: they will come up with acceptance upon mine altar, and I will adorn the house of my adorning." The trading nations bring their wares to the church. The tribe of Midian, which sprang from Abraham and Keturah (Gen 25:2), and of which Ephah (Targ. Hōlâd, the Hutheilites?) formed one of the several branches (Gen 25:4), had its seat on the eastern coast of the Elanitic Gulf, which is still indicated by the town of Madyan, situated, according to the geographers of Arabia, five days' journey to the south of Aila. These come in such long and numerous caravans, that all the country round Jerusalem swarms with camels. שׁפעת as in Job 22:11; and בּכרי (parallel to גּמלּים) from בּכר = Arabic bakr or bikr, a young male camel, or generally a camel's foal (up to the age of not more than nine years; see Lane's Lexicon, i. 240). All of these, both Midianites and Ephaeans, come out of Sheba, which Strabo (xvi. 4, 10) describes as "the highly blessed land of the Sabaeans, in which myrrh, frankincense, and cinnamon grow." There, viz., in Yemen, (Note: Seba (סבא, Isa 43:3; Isa 45:14) is Meroe generally, or (according to Strabo and Steph. Byz.) more especially a port in northern Ethiopia; Sheba (שׁבא), the principal tribe of southern Arabia, more especially its capital Marib (Mariaba), which, according to an Arabian legend, contained the palace of Bilkis, the שׁבא מלכּת (see Exc. iv. in Krger's Feldzug von Aelius Gallus, 1862). It is true that the following passage of Strabo (xvi. 14, 21) is apparently at variance with the opinion that the seat of the Sabaeans was in southern Arabia. "First of all," he says, "above Syria, Arabia Felix is inhabited by the Nabataeans and Sabaeans, who frequently marched through the former before it belonged to the Romans." But as, according to every other account given by Strabo, the Sabaeans had their home in Arabia Felix, and the Nabataeans at the northern extremity of the Red Sea, in Arabia Petraea, all that this passage can imply is, that at that part of Arabia which stretches towards the Syrian boundary, the expeditions of the Sabaeans came upon the Nabataeans.)) where spices, jewels, and gold abound, they have purchased gold and frankincense, and these valuable gifts they now bring to Jerusalem, not as unwilling tribute, but with the joyful proclamation of the glorious deeds and attributes of Jehovah, the God of Israel. And not only do the trading nations come, but the nomad tribes also: viz., Kedar, the Kedarenes, with their bows (Isa 21:17), who lived in the desert, between Babylonia and Syria, in חצרים (Isa 42:11), i.e., fixed settlements; and Nebaitoh, also in Ishmaelitish tribe (according to the incontrovertible account of Gen 25:13), a nomad tribe, which was still of no note even in the time of the kings of Israel, but which rose into a highly cultivated nation in the centuries just before Christ, and had a kingdom extending from the Elanitic Gulf to the land on the east of the Jordan, and across Belka as far as Hauran; for the monuments reach from Egypt to Babylonia, though Arabia Petraea is the place where they chiefly abound. (Note: Quatremre rejects the identity of the Nabataeans and the Ishmaelitish Nebaioth; but it has been justly defended by Winer, Kless, Knobel, and Krehl (Religion der vorisl. Araber, p. 51).) The Kedarenes drive their collected flocks to Jerusalem, and the rams (אילי, arietes, not principes) of the Nabataeans, being brought by them, are at the service of the church (ישׁרתוּנך a verbal form with a toneless contracted suffix, as in Isa 47:10), and ascend על־רצון, according to good pleasure = acceptably (with the על used to form adverbs, Ewald, 217, i; cf., lerâtsōn in Isa 66:7), the altar of Jehovah (âlâh with the local object in the accusative, as in Gen 49:4; Num 13:17). The meaning is, that Jehovah will graciously accept the sacrifices which the church offers from the gifts of the Nabataeans (and Kedarenes) upon His altar. It would be quite wrong to follow Antistes Hess and Baumgarten, and draw the conclusion from such prophecies as these, that animal sacrifices will be revived again. The sacrifice of animals has been abolished once for all by the self-sacrifice of the "Servant of Jehovah;" and by the spiritual revolution which Christianity, i.e., the Messianic religion, as produced, so far as the consciousness of modern times is concerned, even in Israel itself, it is once for all condemned (see Holdheim's Schrift ber das Ceremonial-gesetz im Messiasreich, 1845). The prophet, indeed, cannot describe even what belongs to the New Testament in any other than Old Testament colours, because he is still within the Old Testament limits. But from the standpoint of the New Testament fulfilment, that which was merely educational and preparatory, and of which there will be no revival, is naturally transformed into the truly essential purpose at which the former aimed; so that all that was real in the prophecy remains unaffected and pure, after the dedication of what was merely the unessential medium employed to depict it. The very same Paul who preaches Christ as the end of the law, predicts the conversion of Israel as the topstone of the gracious counsels of God as they unfold themselves in the history of salvation, and describes the restoration of Israel as "the riches of the Gentiles;" and the very same John who wrote the Gospel was also the apocalyptist, by whom the distinction between Israel and the Gentiles was seen in vision as still maintained even in the New Jerusalem. It must therefore be possible (though we cannot form any clear idea of the manner in which it will be carried out), that the Israel of the future may have a very prominent position in the perfect church, and be, as it were, the central leader of its worship, though without the restoration of the party-wall of particularism and ceremonial shadows, which the blood of the crucified One has entirely washed away. The house of God in Jerusalem, as the prophet has already stated in Isa 56:7, will be a house of prayer (bēth tephillâh) for all nations. Here Jehovah calls the house built in His honour, and filled with His gracious presence, "the house of my glory." He will make its inward glory like the outward, by adorning it with the gifts presented by the converted Gentile world.”