They shall look to him, and shall flow to him. I have already intimated, that this verse and the following should be read in connection with the preceding verse. In relating his own experience David has furnished an example to others, that they should freely and without fear approach God in order to present their prayers before him. Now, he says that they shall come, and this too with a happy issue. The first two verbs are expressed in the past time in the Hebrew; but I have, notwithstanding, no doubt that the sentence ought to be explained thus: When they shall have looked to him, and flowed to him, their faces shall not be ashamed. I have therefore translated them in the future tense. David is not relating things which had happened, but is commending the fruit of the favor which had been manifested to himself. Some interpreters, I know, refer the words to him to David, [1] because immediately after he speaks of himself in the third person. Others with greater propriety explain it; of God himself. A difference of opinion also exists as to the Hebrew verb nhrv, naharu, which some, supposing it to be derived from the root 'vr, or, render to be enlightened. [2] But, in my opinion, the natural signification of the word appears very appropriate to this place; as if he had said, There shall now be a mirror set forth, in which men may behold the face of God serene and merciful; and therefore the poor and afflicted shall henceforth dare to lift up their eyes to God, and to resort to him with the utmost freedom, because no uncertainty shall any longer retard them or render them slothful. If, however, any one should prefer the word enlighten, the meaning will be, They who formerly languished in darkness shall lift up their eyes to God, as if a light had suddenly appeared unto them, and they who were cast down and overwhelmed with shame, shall again clothe their countenances with cheerfulness. But as the meaning in either case is substantially the same, I am not much disposed to contend which of the two interpretations ought to be preferred.

Footnotes

1 - Those who take this view explain the words as meaning that the humble or afflicted, upon looking to David, saw how graciously God had dealt with him, and were enlightened, revived, and encouraged. They also consider, as Calvin himself does, the humble or afflicted as the persons who speak in the sixth verse, where, pointing as it were with the finger to David, they say, "This poor man cried," etc.

2 - This is the rendering adopted by Horsley, who understands by the expression the illumination of the soul by the light of Divine truth. He reads the verb in the imperative mood, and his translation of the entire verse is as follows: "Look towards him, and thou shalt be enlightened; And your faces shall never be ashamed." This reading is sanctioned by the Septuagint. It supposes two alterations on the text. First, that instead of hvytv, they looked, we should read hvytv, habitu, look ye; and this last reading is supported by several of Dr Kennicott's and De Rossi's MSS. The other alteration is, that instead of vphnyhs, upeneyhem, their faces, we should read vphnyks, upeneykem, your faces. Poole, in defense of reading your instead of their, observes, "that the change of persons is very frequent in this book."

They looked unto him - That is, they who were with the psalmist. He was not alone when he fled to Abimelech; and the meaning here is, that each one of those who were with him looked to God, and found light and comfort in Him. The psalmist seems to have had his thoughts here suddenly turned from himself to those who were with him, and to have called to his remembrance how they "all" looked to God in their troubles, and how they all found relief.
And were lightened - Or, "enlightened." They found light. Their faces, as we should say, "brightened up," or they became cheerful. Their minds were made calm, for they felt assured that God would protect them. Nothing could better express what often occurs in the time of trouble, when the heart is sad, and when the countenance is sorrowful - a dark cloud apparently having come over all things - if one thus looks to God. The burden is removed from the heart, and the countenance becomes radiant with hope and joy. The margin here, however, is, "They flowed unto him." The Hebrew word, נהר nâhar, means sometimes "to flow, to flow together," Isaiah 2:2; Jeremiah 31:12; Jeremiah 51:44; but it also means "to shine, to be bright;" and thence, "to be cheered, to rejoice," Isaiah 60:5. This is probably the idea here, for this interpretation is better suited to the connection in which the word occurs.
And their faces were not ashamed - That is, they were not ashamed of having put their trust in God, or they were not disappointed. They had not occasion to confess that it was a vain reliance, or that they had been foolish in thus trusting him. Compare Job 6:20, note; Psalm 22:5, note; Romans 9:33, note; 1-John 2:28, note. The idea here is, that they found God to be all that they expected or hoped that he would be. They had no cause to repent of what they had done. What was true of them will be true of all who put their trust in God.

They looked unto him - Instead of הביטו hibbitu, they looked, several of Dr. Kennicott's and De Rossi's MSS. have הביטו habbitu, with the point pathach, "Look ye."
And their faces were not ashamed - Some MSS., and the Complutensian Polyglot, make this clause the beginning of a new verse and as it begins with a vau, ופניהם upheneyhem, "and their faces," they make it supply the place of the verse which appears to be lost; but see what is said in the introduction before the first verse.

They (d) looked unto him, and were lightened: and their faces were not ashamed.
(d) They will be bold to flee to you for help, when they see your mercies toward me.

They looked to him, and were lightened,.... That is, "the humble" ones, Psalm 34:2; and so this is a reason why they should join in praising and magnifying the Lord; these "looked" up to God in prayer and by faith, when in distressed and uncomfortable circumstances, for help and deliverance, and a supply of every needful good thing; and they were "enlightened"; so the Targum renders it, "their faces were enlightened"; as Jarchi and Aben Ezra interpret it, in opposition to what follows: they must have been enlightened before they could look, but by looking to the Lord more light was gained: this chiefly designs the light of joy, peace, and comfort, which is had in a way of believing: some render the word "and flowed" (l), as a river does, that is, to the Lord, as in Jeremiah 31:12. So Kimchi and Ben Melech explain the word; and it denotes both the numbers of them that looked up to the Lord in their distress, and the swiftness of their motion to him, and their earnestness and fervour of mind; so faith is not only a looking to Christ, but a going forth unto him;
and their faces were not ashamed; having what they prayed and looked for, and what they hoped and believed they should have; namely, deliverance and salvation, and so peace and pleasure.
(l) "et confluunt", Junius & Tremellius, Michaelis; "et instar fluvii irruerint", Piscator, Amama; "et confluxerunt", Gejerus.

God's favor to the pious generally, and to himself specially, is celebrated.
looked--with desire for help.
lightened--or, "brightened," expressing joy, opposed to the downcast features of those who are ashamed or disappointed (Psalm 25:2-3).

Lightened - Comforted and encouraged. Ashamed - They were not disappointed of their hope.