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14. And the sons of them that afflict thee shall come. He continues the same subject, for he shows how splendid will be this work of redemption; that is, that they who persecuted or despised the Church “shall come,” so as to bow down humbly before her, and submit to her with their whole heart. By “the sons of them that afflict her,” he means the persecutors and enemies who oppressed her. This was indeed partly fulfilled, when the Jews returned to their native country; but that return was nothing more than a dark shadow of the deliverance which we have obtained through Christ. These things were actually accomplished under the reign of Christ, yet so that the full accomplishment of them may be expected at; his second coming, as we have already said under a different passage.

Some one will ask, “Is not this honor, of which the Prophet speaks, excessive and greater than ought to be given to the Church? for to bow down and prostrate ourselves are tokens of honor which no human being ought to receive.” I reply, this honor is rendered, not to the members, but to the Head; that is, to Christ, who is worshipped in the Church; and this worship is rendered by those who formerly hated and persecuted him. Now we say that Christ is worshipped in the Church, not as the Papists do, who think that the honor which they bestow on that Roman idol is rendered to Christ. ¹⁵⁹¹⁵⁹     “Qui pensent bien honnorer Christ en s’agenouillant derant cette idole de Rome pour baiser sa pantoufle.” “Who think that they greatly honor Christ by kneeling before that idol of Rome to kiss his slipper.” They for whose sake these things are said reject and despise doctrine; for Christ is honored by those who obey his doctrine. And this is what the Prophet means, that they who were formerly alienated from it shall heartily submit, so as to obey Christ; for if Christ; has any majesty, it shines forth in the doctrine which he administers by the agency of men.

They shall call thee the city of Jehovah. The Church had formerly been adorned with that title; but it was nearly obliterated when the city was destroyed, the temple thrown down, and the people carried into captivity. Jerusalem was no more, and nothing was to be seen in it but frightful desolation; and therefore he means that it shall be restored in such a manner that all shall acknowledge it to be the city of God.

The Zion of the Holy One of Israel. He next speaks of the temple, that all may know that this high rank is ascribed to Jerusalem on account of the temple; that is, on account of the worship of God which the Lord established there.

15. Instead of ¹⁶⁰¹⁶⁰     תחת (tachath) merely expresses ‘in exchange for:’ though, from the circumstances of the case, the idea of compensation is necessarily implied.” ­ Henderson. “The תחת (tachath) may express either simply a change of condition, (whereas,) or the reason of the change, (because,) or the further idea of equitable compensation.” ­ Alexander thy having been forsaken and hated. The Prophet has in his eye that intermediate period which was already at hand; for, soon after his death, the people were deprived of their heritage and led into captivity, so that all thought that there was no remaining hope of their safety. Lest this thought should come into the minds of believers, by which they might be reduced to despair, “We are undone, there can be no remedy for affairs so desperate, and we ought not to hope for a better condition,” he shows that those grievous calamities cannot prevent God from restoring them; for, although for a time, when the Lord chastised them, they appeared to be forsaken, yet it was easy for him to raise them again to prosperity and to a better condition than before.

If any one object that this splendor of the Church was not of long duration, the reply is short. Although the people were afflicted in various ways after their return, and although even the Christian Church did not long retain its glory, yet those things which the Prophet foretold were fulfilled; for under the cross the glory of Christ shines forth, so that the name of God remains, and there is a people that calls upon him by faith. It ought also to be observed, that in consequence of our ingratitude, we do not obtain the fruit of those promises; for we interrupt the course of God’s works, and deprive ourselves of the fruit of them by our malice. Besides, we ought always to keep in remembrance what I have so often said, that the Prophet does not speak of a few years or a short period, but embraces the whole course of redemption, from the end of the captivity to the preaching of the Gospel, and, finally, down to the end of the reign of Christ.

16. And thou shalt suck the milk of the Gentiles. He speaks of the extension of the Church which he had formerly mentioned; but it was of great importance that the same things should be frequently repeated, because it appeared to be incredible that the Church, which had been reduced to calamities so great and so numerous, would be restored and spread throughout the whole world. Her condition was desperate; but at length, out of that slender remnant which had been, as it were, snatched from the burning, to the great astonishment of all she was restored, and her seed was spread far and wide through every part of the world. And therefore it is as if he had said, “Although thou art confined within narrow limits, and thou hast had no intercourse with the Gentiles, yet thou wilt obtain very abundant fruit from them.”

Thou shalt suck the breast of kings. ¹⁶¹¹⁶¹     “Sucking the breast of kings is unusual, and by fastidious critics may be deemed unnatural: but the phrase is merely employed for the purpose of carrying out more efficiently the idea taught in the preceding clause; namely, that abundant contributions would be made by the inhabitants of the different nations to the sustenance of Zion.” ­ Henderson By “milk” and “breasts” he means nothing else than service and obedience, which the Gentiles shall render to the Church for supporting her offspring; for, having formerly said that at one birth she would bring forth innumerable children, he now gives them milk for nourishment till they grow up. And he speaks expressly of “kings,” because it was more difficult to be believed. Here, too, in passing, “kings” are reminded of their duty; and if they wish to discharge it in a proper manner, they must be the servants of the Church; otherwise the Lord will call them to account. We see also what David says of them,

“And now, O ye kings, be wise; and ye judges of the earth, be instructed. Serve Jehovah with fear, and rejoice with trembling.” (Psalm 2:10,11)

But we ought carefully to observe in what manner the Church sucks “the milk” and “the breasts” of the Gentiles; for she is not at liberty to exhaust the wealth of the whole world, but to preserve her own condition safe and sound. What is more inconsistent with the nature of a Church than to be an insatiable gulf, and to draw the wealth of all to herself? Those things, therefore, must relate to her spiritual condition, that God may be purely worshipped in her, that the ministry of the word may prosper and flourish, and that some discipline may be maintained, which shall serve as a bridle to restrain all. Yet let believers remember that (Acts 20:35) “it is more blessed to give than to receive,” and that they ought to bear poverty so patiently as to enrich others abundantly with spiritual benefits.

And thou shalt know that I Jehovah am thy Redeemer. At length he adds that what had been concealed for a time shall be made manifest, that the Jews were not elected in vain, because they shall know by undoubted experience that God takes care of their salvation. It may be asked, Did they not know this even before they were led into captivity? I answer, that captivity was like the thick darkness to which also the Prophet compared it in the beginning of this chapter. Since, therefore, during that harsh tyranny, they could not behold God’s majesty and power, the Lord led them out into open day, not that faith gives way amidst afflictions, but that the feeling of faith is different from that of experience. When we appear to be ruined, faith raises itself above the present condition and the thick darkness in which we are involved; and if God restore us perfectly, then we see it, not by the eyes of faith, but by actual experience. And this is the clear knowledge of which he speaks; as if he had said, “When I shall have acted so kindly towards you, then you shall actually know that I am your Redeemer.”

The mighty one of Jacob. He expressly claims the title of “the mighty one of Jacob,” because he had often shown that he was so; and not only had Jacob experience in various ways of the power of God, but Jacob’s posterity had also known that in the power of God there was abundant protection. He therefore calls himself the “mighty one,” that they may know that God will henceforth be to them what he formerly was to their fathers.