Church Postil (sermons on the Gospel & Epistle lessons)

<lauce of the Sea wys converted, and altation were completed in the Genthe forces of tlie Gentiles came to the tiles.

faith. All this was said to show who: But why does he use such a nndtithe sons and dau<»hteis are, that were: plicity of words here: *' Then thou to come from atar, namely, the abun-! shalt see, and flow* too-ether, and dance of the Genti!es on the great ' thine heart shall fear [wonder,] and Mediterranean,couvertedby St. Paul, i be enlarged f" AVhat is implied br From this it appears again, th-Atace, Ircahforth, wonder, imd enlarged f

Tliey are terms of consolatory prom- this coming is not to be understood in a strictly- literal sense. How could such a mass and force of ])eople assemble in the single town of Jerusaleni, to say nothing of their dwelling and remaining there? He says the iibundance of the sea shall be converted or turned around; precisely as when we walk and turn our faces or bodies around. This also shows that the Gentiles were not to come to.)e- ise. It is customary, in the Hebrew language, to use the word, see, to ex- ])rcss tlie state of mind, wlien the will and desires of any one are accomplished, as Ps. 54, 7: ''And mine eye hath seen his desire u]ion mine enemies ','^ that is, 1 shall see in tliem what I long sir.ce desired to see, m-inely, their su])pression and the perjietuation of tlie truth. Again, Ps.;>7,;U: rusalem physically, but their turning i ^' When the ^vicked are cut otf, thou aiound is their coming. Previously | shalt see it;'' tiiat^is, then thou slialt thev were turned to the world, but now they are changed, and turned to the Church.

In like manner does he call the abundance of the sea, in Hebrew, llanion, which implies mass or abun see what thou didst desiie. Again, Ps..'>.■), 21: "Yea. they opened their mouth Avide against me, and said, Aha, aha, our eye hath i^i'^n it;'' that is, Aye, hoAv pleasant this is; we longsince desired to see it. Thus, here^ dance. To this, doubtless, the promise | too: ^' Then thou shalt see;" that % of CJod to Abraham, that he should I thou art now a poor, little, impotent, be a father of manv nations or Gen- j band; thine enemies see what they tiles, refers. For thus God spoke to desire to see, and thou desirest to se* lini., Gen. 17,.j: ":N>ither shall thy ' thyself great and numerous. But name any more be called Abram, but this thou seest not yet; thou must set> thy nanie shall be Abraham; for a what thou desirest not, for a short father of many nations have I made | time; then thou too shalt see, and

Here God adds x\n^ first letter of the vroid H;unon to Abram, making out of it xVbraham. and assigning his own reason for it^ saying: He should be a father, Jfawoii, that is, of the abundance of the (jc utiles; precisely as if he had said with Isaiah: He shall be a father, Hamon, of the Sea, a father of the abundance or multitude of the Gentiles. Hence St. Paul; ent with the principles of nature urges in his Episth s, that through | Our eyes naturally turn away fiouj faith the Gentiles are the children! that which we do not wish to see, so as they wshall not see. When the iriultitude of the Sea vshall be turned to thee, then shalt thou see what thou didst long desii'C to see; and they sliallnot see what they so ardently desired.. Thou must have patience for a while, and not see; thou must endure appaj'ent iiisigniticance, and bear th« cr<)ss.

This manner of speaking is consist- and seed of Abraham, according to the promise of God. To this Isaiah had reference, desiring to describe the fultillment of this ])romise. At first he was called Aljram, a father of the high, or high father, and afterwards he was called AbrahauD, a father of the abundance or niultitude of the Gentiles, so that his highness and ex- not to behold it. But, to that which we desire, they readily turn with admiration and pleasure. Hence^ thej)roverb: ^' Where the heart is^ the eves also look." Thus, we nsav Aveil say. He does not see, that is, it does not please him. For, of all the organs, the eyes are the most sig- niticaiit index of the pleasures or dis-^ pleasures of the heart.

The word flow y also has reference to this pleasure and consolation. It is customary to say, in regard to a thing, that is delightful and easily moA^ed, It goes of itself. That which is soft, is pliable and yielding; but that which is dry, liard, and rough, is unyielding^ and iniiexible, and is attended with difficulty and displeasure. Thus Isaiah wishes to say, Thou shalt see the pleasure of thy heart, in consequence of which, thou wilt he so delighted and tilled with pleas utre, as to tlow, and do and endure everything with joy, pleasuEe^ and alacritj^,, without to>*!?ble OS displeasure. This, is the Ikmt of the Spirit, resulting froia the Qonsolatioui of the divine x^romise. I^liis renders persons mild, joyful, and flowing, with whom all thijigs go

In tiki third place, how does the fbrase, Thy heart shall fear, or be amazed, accord with the idea, of pleasure '? The real, the great pleasures which shall arise above oim* de^res and expectations, will bring with them fear, or amazensjent, because tliey transcend all our expeGta>tions. When through the preaching of St. Peter, the Holy Spirit fell on the (lentiles, Cornelius and his, Luke, Acts 10, 45, says; '' They were astonished, as many as came with Peter, because that on the Gentiles was al- »o poured out the gift of the Holy Ghost;" — a thingr which they did not ill the least expect. Thus, too, Isaiah says, Jerusalem^, in consequence of great Joy, shall be amazed in her iieart, or tilled with fear,, because sijch a large multitude of Gentiles shall mnite with such a poor, little, persecuted hock.

Jn the fourth ])lace, '^ Thy heart »hall be enlarged.''. We may readily infer that this phrase has reference to true greatness, security, and freedom. These result from the (M^nsolation of the Spirit and the joy of the heart, which arise, when the o])erations of < rod upon us, transcend our ex])ectations and desires. This is his manner of o])erating, as the text in Ifeaiah t-eaches, and as St^ Paul also asserts,

Eph. 3, 20. God always does "exceeding abundantly above all that wer ask or think."' Thus, too, he acted in regard to this, his little flock or band which he permitted to be persecuted and degraded, that it seemed to bedestitute of life and influence; and yet, almost before any one could look aroiund, it had spread throughout thewoi'ld, and increased in strength and influence^, surpassing all its enemies., Tiias is astonishing in our eyes.

" The 11) nit itude of camels shall cover thee, the dromedaries of Midian and Ephab; and they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of ther Lord."

Isaiah having spoken of the Gentiles, who came from the abundance of the sea, West of Jerusalem, now speaks of the people or nations that come from the East. Midian, Ephah,,. SheK^, and the people who travel with camels, lie East of Jerusalem. We^ read. Gen. 25, 2-4, that Abraliamhad^? six sons by his third wife, Keturah, — Zimran, and Jokshan, and Med an,, and Midian, and Ishbak, and Shuah.. The fourth son, Midian, begat Ephah and Epher. Hence we have the two,/ Midian and Ephah, of whom Isaiah luire speaks. Again, the second son,. Jokshan, begat Sheba, and Dedan. Again, Gen. 10, 1, 0, 7, we read that^ Noah begat Shem, Ham, and Japhetic. Ham beirat Cush and his brethren^.

begat Ckisli begat Kaamah. Sheba and Dedan, names simihir tothose of the sons of Abraham.

Now, it is and will remain doubtful whether Isaiah refei-s here to Sheba who sprang from Abraham, or Sheba who sprang from Hriiii.. This,, however, is of little importance. It happens on earth, that one natioii'? drives another, away,. and occu})ics itscountry; like iiulividual houses and, lands in towns are changed and sold;, and paSvS. fromi one lord to another. I have already stated that the countries- East of Jerusalem have various and particnlar names; they are not desig^- nated by the general name. Gentiles, like the countries on the Mediterranean sea. They have diflerent names, Chedar, Midian, Ishmael,. Nabajotl/,

Jtinmoii, Edoin, Moab, Sheba, accoiding to their primary lords. Moses, G^eii. 25, 2, 3, 4, 0, says tliat Abrahaiii separated liis sons by liis wile Ketiu Eah, from Isaac, aud sent them, towards the East. Hence, it is certain^* t^iat they occupied many of thotse countries, and that Midian,, Ephali, and Sheba became the chief countries.

According to Latia and Greek geogriiphers, these nations ok peopk^ are called Arabs, and they divide Arabia into three parts, — Arahla chsert^'j Arabia petrea, Arabia feliv; — tMt is, desert Arabia, Arabia the.stony, and fertile Arabia. Desert Arabfa lies between Egypt and Judea, tovrards the East, through which tlie children of Israel weie led by Moses; aiid';this» itection only is called in the Hebrew language Arabia. For, in the Hebrew, Aiabia. means desert. Arabia the stony touches Jordan towards tlie East; it is a large comitry. But Isaiah does not speak here of either of these.

The fertile and greater Arabia, lying far from Judea., on the other side ©f desert Arabia anil stony Arabia, is called Sheba in tlie H^ebrevv; and it is a matter of no importiince, w^hether it derives its name fromi the son of Abraham or from the son of Ham. Ephah is a part of this ifertile Arabia. Erom this Arabia,, or Sheba, the Turk llohammed <'ame, and his^ sepidchre is in the town.Mecca, in tliat country. It is called ricii, or fertile Arabia, b'eeause it abounds with })reciovis gold and noble fruits; and, especiiilly in frankincense, which is producedanno «tther portion of the world. Tin s, with many other costly spices, the Queen of Sheba, in. that wuntry, brought to King Solomon, 1 Kings 10, I.f Of this Sheba aud. Ephali Isuiah s]>eaks here. Thes<^ people used camels and the like. Midian,. liowever, was their neighbor, and bordered with them on the Ked sea, between Egypt and fertile ^Viabia.

Isaiah means that so many camels and dromedaries shall come out of ^it country, that the great multitude will eviGQi cdvei* the country, as a great ajciny covers the earth, where it mD¥.@*^and encamps. Xot that the oamels and dromedaries will come, alone, but the people sittingLajid riding on them. He explains himself,., when he says the multitude of camels, and dromedaries shall come out ot" Midian and Ephah, by adding, and. indicating people: "All they from Sheba shall come: they shall brings gold and incem»e j and they shivll sheWi forth the praises of the Lortk;^ as itT he should say,. The people from. Midian and Epliidii shall come in, siiclfe great number,^,. that the great abuudance and multitude of camels and dromedaiies chilli cover thv country. And why do. I speak of Midian and Ephah only, parts and parcels of Ara*. bia? — even all and every part of fer» tile Ariibia sliall come.

These questions may arise here: — Has this reference to natural canieU and dromedaries f Did they really, literally bring gold and incense t ])id all fertile Arabia really come % It is true, we do not read that any of these things really occurred in thi». way. Although, now, many explain this passage as having reference t*> the Magi, wise men, who came from, that country after the birth of Christ, as the (iospel says; yet, their number was so small, that it cannot be said in regard to them, that their camels covered the country, on account of their great multitude. Xot: were they tiae whole of the inhabi-. tants of Sheba; they were only a.- small part of the peo})le. AVe must, not, however, resort to s]>i ritual iuterr pretation, unless necessity' require* it.

But, since all this did not occur iu a strictly iiieiMi smst-; nor is itlikely or credible that it e\'er v, ill;. since it is inconsistent with the principles of nature, that, ail they froju Sheba shall come in a physical manner to Jerusalem,— a countiy of people so great and powerful come to one. city; — since the preceding part of this chapter of Isaiah refers merely to spiritual light, tlie Gospel, faith, and to spiritual coming and assemblings and since the ooming to the Churci has lit! refi'ivncc to tlie ptTSou of < /hrist, physically, we shall adhen' to this view, and we feel s;itisti( d that the I'auses aad facts are sufficient to eoiiipel us to admit that this part of th(; t'hapter also refers to si>iritiial eoiii' ing. Thus, the Gliristiaii Church shall see, flow to<^ether, be aiuazed, and filled with joy, when not only th(> abundance of the Sea, West, but also the richest and greatest people, or nation, Arabia, shall be gathered to her from the East.

Besides ail this, the fact, that there j are many things declared in this chapter that cannot be understood as j referring to a literal coming, forces i this conclusion u[K)n us. As for in- | stance, wijen it is said, v. 7: '^ All the j Hocks of ivedar shall be gathered to- i gether unto thee; the rams of ISTebai- \ oth shall minister unto thee: they j shall come up with acceptance on mine altar."* Again, v. 10: ''The ftons of strangers shall build n^) thy walls, and their kings shall njinister unto thee," &c. These things have jiot ha[)pened nor will they ever occur ill a physical sense.

Therefore, this must be the meaning of Isaiah: The people of this country, Arabia, shall come in great numbers to the faith and the (xospel, and offer themselves up, with all tliey have, their camels, dronu^daries, gohl, incense, «&(;. For where there are true Christians, they will give themselves up, and all that they have, to the service of ( Ihrist and his followers; as we see even among ourselves, that large donations are made to tlie Church, and every one gives himself up, with {ill that he has, freely and willingly, to Christ and his followers; as St. Paul also writes in regard to the rhili])pians and Corinthians, 2- Coy. 8, 1.

This Epistle includes the greatest, the most numerous, ])0werful, aiul richest nations or peoi)h' on earth, — the abundance of the Sea and the forces of the Gentiles. This is almost the heart of the people on earth, in regard to numbers and power. Ara-

♦ A. What kind of an altar and offering -would this be?

bia is regarded as the richest an4 noblest nation. By this it is indicate* i that all the world will be converte<l to the faith. For this reason, even 1 the gold, the incense, and camel« could be understood liere in a sti ictly literal sense, the coming and bringing must still be understood in regard to the spiritual Jerusalem* But what the spiritual sense is, w« shall leave for the Cospel.

The phrase, "All they from Sheba,'' I does not imply that all of them bej came believers, but that the whol* I country became Christian; although I there were some in it that did not bejlieve; precisely as we say in regard I to Germany, because the old heathenj ish customs no longer exist, that th« I whole country is now Christian. Al- I though the smaller portion only ar«* true Christians, yet for the sake of these, all are called Christians. Thus, too, the whole Jewish i)eople wer<i called the i)eople of God, Num. 25, and yet many of them worshii)ed idols.

Finally he says, '' They shall shew forth the praises of the Lord." Th« true, tlie special vrork of a Christian is, to confess his sins and shame, and to shoAv foi'th the grace and the work of God in him. For, no on(^, wiio doej»i not see the grace of God and tlii» light, can show forth the praises and honor of God. But no one, who yet cleaves to, and appreciates his own light, works, efforts, and nature, can perceive the grace of God. He is, and continues, in his old, blind, dead,, Adamic nature. He rises not, to se^ this light; he prefers to show forth his own praises. Isaiah here applauds those who come from Arabia;, l)ecause they are true Christians, who show forth the praises of God. This^ doubtless, was the hap])y result of tlie intluences of this light of gra-c« and the Gospel.