Joel 3 - Pulpit Commentary vs Calvin John

Joel 3

Joel 3:1

Verses 1-3. - These verses describe the deliverance of God's people and the destruction of his enemies because of their injurious, insulting, and ignominious treatment of his people. Verse 1. - The time referred to: In those days, and in that time, is the first point to be determined. The reference is obviously to the period spoken of in the twenty-eighth verse of the second chapter, where we read, "And it shall come to pass afterward, that I will pour out my Spirit upon all flush." This seems to fix the date at least of the commencement of the events recorded in these verses. These events must have been subsequent to that Pentecostal outpouring of the Holy Spirit. But a still closer specification of the time is added by way of apposition, namely (asher supplemented by bahem or bah), when I shall bring again the captivity of Judah and Jerusalem. This form of expression includes, beside the restoration of God's people from their dispersion and redemption out of captivity or distress of any kind, their elevation also to a higher position of dignity and to greater prosperity than they had ever before enjoyed. Thus of Job we read (Job 42:10)," And the Lord turned the captivity of Job... also the Lord gave Job twice as much as he had before." The ki which introduces the verse gives assurance that the blessing promised in the concluding verse of the preceding chapter shall be realized; while the hinneh directs attention to the novelty and importance of the subject introduced in the first verse of this present chapter.

Joel 3:2

Verse 2 represents pictorially God's passing sentence on the nations that had been hostile to his people, with a general summary of the injuries inflicted on them. I will also gather all nations, and will bring them down into the valley of Jehoshaphat. More than eight centuries before the Christian era King Jehoshaphat had gained a splendid victory over the allied army of the neighbouring peoples - Moabites, Ammonites, and Edomites - who had united their forces against Jerusalem. The king had been assured of this victory by the prophecy of Jahaziel. Songs of praise had preceded the battle, and songs of thanksgiving had succeeded the victory; hence the place was called the valley of Berachah, or blessing. The remembrance of such a remarkable deliverance, not more than half a century before the prophet's time, would make a vivid impression on the mind of the prophet and his people. Accordingly, this splendid piece of past history is interwoven with the prophet's prediction of the future, and forms its groundwork. It is as though he said, "On a memorable occasion and in a well-known valley God was pleased to vouchsafe to his people and prince a glorious victory over the combined forces of their enemies; so at a future period, under the reign of Prince Messiah, God will subdue and destroy the Gentile nations that had oppressed his people." It matters little whether we understand the valley of Jehoshaphat in the literal sense, as perhaps the valley of the Kedron between Jerusalem and Olivet, or in a figurative sense; the representation is equally appropriate, and the imagery equally impressive. "This," says Aben Ezra, "was the war in which the children of Moab and Ammon and Seir combined their force together to a very great multitude, while Jehoshaphat had out of Judah and Benjamin mighty men of valour; and the valley of Jehoshaphat is the valley of Berachah, for Jehoshaphat called its name so." Kimchi gives the following alternative sense: "There shall be the war, and this valley belonged to King Jehoshaphat; perhaps he built there, or made there a work, and it was called after his name, and the valley was near to the city of Jerusalem; or it is called the valley of Jehoshaphat after the name of the judgment, as he said, 'I will plead with them there.'" And will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations. God would plead, or contend, with the nations, and pass sentence upon them on account of their dispersion of his heritage - nachalathi, his peculiar people, and their partition of his land, 'artsi, or kingdom. This must be referred to the long subsequent time when Palestine became a Roman province, and its capital levelled with the ground; then the great dispersion of the covenant people among the nations commenced, and continues till the present day.

Joel 3:3

Verse 3. - They have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink. Such was the contumely with which they were treated at the time of the great catastrophe referred to. The captives were distributed by lot among the conquerors; these in turn sold them to the slave-dealers for the merest trifle - a slave-boy for the hire of a harlot, or a slave-girl for a glass or draught of wine. Such treatment had been predicted ages before, and was verified by contemporaneous history (comp. Leviticus 26:33, sqq., and Deuteronomy 28:36 for the prediction; and Josephus, . De Bell. Jud., 6.9.2,3, for the fulfilment). Ninety-seven thousand prisoners were disposed of as follows: those under seventeen years of age were publicly sold; some exiled to work in Egyptian mines; others reserved to fight with wild beasts in the amphi-theatre. Also in the time of Hadrian four Jewish captives were sold for a measure of barley. Nay, more, the Syrian commander, Nicanor, bargained by anticipation for the sale of such Jews as should be taken cap-tire in the Maccabean war. The prophet, moreover, looks forward in prophetic vision to the day of final judgment, when God will, in just retribution, pour out the vials of his wrath on all the oppressors of his Church and people.

Joel 3:4

Verses 4-8. - In these verses the prophet pauses before proceeding to describe the final judgment of the world-powers for their hostility to and oppression of his Church, and points out the bitter enmity of neigh-bouring nations to the covenant people in the prophet's own day, with a prediction of the righteous retribution that awaited them. Verse 4. - The northern sea-board of the Phoenicians, including the famous cities of Tyre and Sidon, also the southern sea-coast and plain of the Philistines, with their five principalities, are joined by vegam with the nations notorious for injuring and oppressing the people of God. The words rendered in the Authorized Version, What have ye to do with me? rather mean, What would ye with me? or still better, What are ye to me? that is. how worthless and despicable in my sight! The disjunctive question which follows becomes clearer by adopting the rendering of Keil and Wunsche, Will ye repay me a deed, or do anything against me? that is, will ye repay me some wrong-doing which ye fancy I have inflicted on you? or will ye, without such supposed provocation, and of your own free will, do or attempt to do anything against me? The double question with veim instead of im repeats, in other words or in a modified form, the preceding question; while the question itself, as often, implies a negative sense to the effect that they had neither right nor reason for averting themselves on the people of God - for God here identifies himself with his people - nor for attempting wantonly and gratuitously to harm them. The consequence would only be a swift and speedy return of the mischief on their own head, so that, as is usual with the wicked, they fall themselves into the pit which they dig for others. The idea of revenge rather than of punishment gets too great prominence in the old versions and commentators. The comment of Kimchi is instructive, though more in harmony with the rendering of the Authorized Version than with that which we prefer; it is as follows: "What have I to do with you, that ye enter my land while ye are neighbours? and it behoved you to do good to my people, but ye have not done so; but when ye saw that the kings of the nations (Gentiles)came upon them, ye allied yourselves with them to plunder and spoil.... Why is it, then, that ye are doing evil to me, if ye think to avenge yourselves of me because I have done you evil? When did I do you evil? Or if you will say that of yourselves ye are doing evil to me now, for he that does evil to Israel from his thought of doing evil to me, they are my children... swiftly and suddenly will I return your doing on your own head."

Joel 3:5

Verses 5, 6. - The prophet proceeds to enumerate the injuries sustained by his people at the hands of their enemies, and the evil attempted against himself.

(1) My sliver and my gold. The silver, gold, and precious or desirable things, whether taken immediately from the temple of God or plundered mediately from the palaces or wealthy mansions of his people, they transferred to their temples and suspended as trophies therein - a custom common among ancient nations.

(2) The children also of Judah and the children of Jerusalem have ye sold unto the Grecians. The part which the Phoenicians had in the transaction was the purchase and sale of the Jewish captives who had fallen into the hands of the Philistine conquerors. The mention of Grecians, or sons of Javan, brings for the first time the Hellenic and Hebrew races into contact - a contact sad and sorrowful for the latter. That ye might remove them far from their border. This was at once the climax of their cruelty and the aggravation of their crime. The object which their enemies had in view in selling the Hebrew captives to the sons of Javan, or Ionian Greeks of Asia Minor, was by that remote exile to prevent the possibility of their return to their own land. The historic reference is thought by some to be the event narrated in 2 Chronicles 21:16, 17, where it is written, "The Lord stirred up against Jehoram the spirit of the Philistines... And they came up into Judah, and brake into it, and carried away [margin, 'carried captive'] all the substance that was found in the king's house, and his sons also, and his wives."

Joel 3:6

Joel 3:7

Verse 7. - Behold, I will raise them out of the place whither ye have sold them. Instead of "raise," some prefer "waken," "rouse," or "stir up." The Judaeans would be roused out of the countries into which they had been sold, and restored to their own land, and the measure which had been meted to them meted in turn to their enemies. The deliverance mentioned here may be exemplified, if not realized in part, in the time of Alexander the Great and his successors, when Jewish captives in many lands were set at liberty. Thus Demetrius, in his letter to Jonathan, writes, "I also make free all those Jews who have been made captives and slaves in my kingdom." And will return your recompense upon your own head; better rendered, and will turn back your doing upon your head. A righteous retaliation awaited Philistines and Phoenicians. They in turn would fall into the hands of the Judaeans, and be made prisoners of war, and, as they had done, so should it be done to them.

Joel 3:8

Verse 8. - And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off. The Hebrew expression does not mean "to sell by the hand of," as it is erroneously rendered by some; but "to sell into the hand," that is, to deliver over into the power of the children of Judah. The Sabeans were the inhabitants of Sheba, in Arabia Felix, a people actively engaged in trade, and related to the Pales-tinians in the south, as the Grecians in the north. They were a people as far off (or more so) in an easterly direction as the Greeks of Ionia in a westerly; and so Kimchi, "They were far off from their land more than the Javanites." "As the Tyrians sold Jewish prisoners to the maritime people of the far West, so the Jews should sell Tyrians to traders of the far East." The LXX., mistaking שבאים for the plural of שְׁבִי, translate the clause, "They shall sell them into captivity to a far-distant nation." If we are not to understand these predictions, with Hengstenberg, as an application of the general truth that God shall gather again the dispersed of Judah and the captives of Israel, we may find their fulfilment in such events as the following: the defeat of the Philistines by Uzziah, "when he went forth and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod, and among the Philistines;" their defeat also by Hezekiah, when "he smote the Philistines even unto Gaza, and the borders thereof, from the tower of the watchman to the fenced city;" and the temporary subjection of portions of Palestinian and Phoenician territory to the Jews in Maccabean times, together with the siege and destruction of their cities, as narrated by the Jewish historian Josephus and in the First Book of Maccabees. We learn also from Diodorus that thirteen thousand captive Tyrians were sold into slavery after the victory of Alexander the Great.

Joel 3:9

Verses 9-17. - After a parenthesis of five verses, viz. 4-8, detailing the injurious treatment of the Jews by some of the surrounding nations, and the righteous retribution visited on those nations, the prophet resumes the subject broached at the beginning of the chapter, especially in ver. 2, about the judgment to be visited on the nations in general. The verses now before us describe very graphically the execution of that judgment. Verse 9 pictures the proclamation and other preliminaries of war. Heralds are sent out to make proclamation among the nations. Prepare (margin, sanctify) war. Certain formalities of a religious nature were customary among the heathen when war was proclaimed and prepared for. Thus also among the Jews supplication was made and sacrifices offered, as we read in 1 Samuel 7:8, 9, that before the battle with the Philistines at Mizpeh, the people urged Samuel to make earnest supplication and sacrifice for them, when in compliance he "took a sucking lamb, and offered it for a burnt offering wholly unto the Lord: and Samuel cried unto the Lord for Israel;" and thus a preparation for war was a consecration of war by religious rites. Wake up the mighty men; or rather,

(1) according to Keil, waken up or arouse the mighty men.

(2) A preferable rendering, according to Wunsche, is, "Wake up, ye mighty men;" while he understands the whole address as directed to the covenant people. It is observable theft one manuscript has העיזו, equivalent to "make strong," i.e. the heroes. In either case, the heroes may be conceived as enjoying peaceful repose when they are rudely roused by the declaration of war; and as the word "war" is indefinite through the absence of the article, it implies, "What a war! how great and terrible!" Let all the men of war drew near; let them come up. The terms here used are technical military terms, summoning the warriors to advance and march onward in haste to the place of conflict.

Joel 3:10

Verse 10. - Beat your ploughshares into swords, and your pruning-hooks into spears. The weapons of war are to be provided; and the speediest way in which the manufacture of those weapons could be effected was by turning their implements of husbandry into them. The figure may, perhaps, have been suggested by the interest King Uzziah took in, and the encouragement he consequently gave to, husbandry and vine-culture, if we may presume Joel to have been in part contemporary with that king, of whom we are informed that "he had much cattle, both in the low country, and in the plains: husbandmen also, and vinedressers in the mountains, and in Carmel: for he loved husbandry." It is also a familiar fact that Isaiah and Micah reverse the expression in their description of Messianic times; while well-known parallels are quoted from the Latin classics. Let the weak say, I am strong; or, a hero. The approaching war was to be one in which no release, no excuse, and no exemption from any cause would be allowed, nay, the excitement of the occasion should warm the cold blood of the weakling into some degree of warlike enthusiasm. The address, it will be observed, of the previous verse is to the heroic chiefs; that of this verse, to the rank-and-file of the army.

Joel 3:11

Verse 11. - This verse expresses the precipitancy with which the procession of the hostile nations is hurried on in order to meet their doom, as also the prophet's prayer for the descent of Jehovah's mighty ones to the slaughter. Assemble yourselves, and come. It is rather, hasten, and come; the word עוּשׁוּ, only occurring here, being equivalent to חוּשׁוּ, equivalent to "hasten ye." The LXX. and Chaldee, indeed, favour the sense of "assemble;" the former has συναθροίζεσθε. But that idea is expressed afterwards by the verb קְבָּצוּ, which is an anomalous form of the imperative Niph. for הִקָּבְצו, though some take it for the perfect with vau consec. The word hanchath is usually and properly taken as the imperative Hiph., from nachath, to come down, the pathach taking the place of tzere on account of the guttural and the nun retained without assimilation, as the nun rarely falls away in verbs that have a guttural for their second stem-letter. The meaning

(1) then, is, "Assemble yourselves." The margin,

(2) however, has, "The Lord shall bring down," i.e. cause to succumb, destroy, "thy mighty ones," which must then signify "the mighty ones of the enemy."

This, though supported by the Chaldee, Syriac, Vulgate, and Jerome, is less simple and obvious, necessitating also a corresponding change of the verbal form into חִנְחִת or הִנְחִית. The LXX. rendering is peculiar, and as follows: "Let the meek become a warrior."

Joel 3:12

Verse 12. - This verse points out the place where the great assemblage of the heathen is to hold, and the final decision in answer to the prophet's prayer is to take place. Let the heathen he wakened, and come up to the valley of Jehoshaphat. All the nations that have opposed the kingdom of God, as well as those hostile nations from round about Israel and Judah, in their more immediate neighbourhood; though these, no doubt, are primarily meant. The expression, "be wakened," of this verse corresponds to "waken up" of ver. 9. The force of coming up is explained by some

(1) as implying the ascent to Palestine in order to reach the valley of Jehoshaphat. It is rather

(2) to be understood in the general sense of advancing or marching on; otherwise "to come into the presence of the Most High God" may well be called "a coming up." The decision takes the form of a judicial process conducted by Jehovah, who as Judge takes his seat on a throne of judgment.

Joel 3:13

Verse 13. - The just decision being come to, and the righteous sentence passed, the execution follows. Jehovah's mighty ones are summoned to execute it. By the mighty ones or heroes of Jehovah are meant his heavenly hosts or angels; thus Kimchi says, "Thy mighty ones are the angels;" so also Aben Ezra.

(1) The execution of Jehovah's command is represented under a double figure, that of reaping grain in harvest or treading grapes in the vintage. Similarly in Revelation 14:15, 18, we find the two figures - that of reaping the ripe grain, and of gathering the grapes and treading them. The ripeness of the grain and of the grapes is here, perhaps, the prominent idea. "He compares," says Kimchi, "those nations to the produce which is ripe, and its time for harvesting has approached, that man should thrust in the sickle to reap it. So with respect to these nations, their season to die by the sword in this valley has arrived."

(2) Hitzig conceives that the twofold command of Jehovah is to cut off the grapes and then tread them in the wine-press. He proceeds on the wrong assumption that qatsir, harvest, is employed in the sense of batsir, vintage; that maggal (from nagal, unused to cut, pierce, wound) is for mazmerah, the hook of the vinedresser; while bashal, ripe, which he restricts to grapes, applies to grapes and corn alike. The passage in Revelation already cited decides us in favour of (1), the judgment being represented first by the reaping of ripened grain, and then by treading grapes in the wine-press. The verb רְדו, from radah, to trample underfoot, and not from yarad, to descend, is more poetic and emphatic than the usual דרד; though Kimchi maintains the contrary, saying, "Descend ye into this valley, for it is as it were the press which is full of grapes, when it is fit to tread them; so ye house of Israel, tread these nations in this valley, and thrust in among them the sword." The fulness of the vats, again, represents the masses of the sinful nations ripe and ready for destruction; what the wine-press is to the grapes, the wine-press of God's wrath is to the wicked.

Joel 3:14

Verse 14. - This and the following verses, instead of expressly narrating the execution of the Divine command, present a picture of it. In one part the prophet sees in vision and shows us pictorially the multitudes of the nations pouring on in one continuous stream into the fatal valley. In another compartment of the picture, Jehovah is seen in the awfulness of his majesty and in the fearfulness of his judgments on the wicked, while he is a Refuge and Strength for his people. Multitudes, multitudes in the valley of decision. These multitudes are the tumultuous masses. Hamon is from the root הָמָה, to be noisy, or tumultuous. "It is identical," says Pusey, "with our ' hum; ' then noise, and, among others, the hum of a multitude, then a multitude even apart from that noise. It is used of the throng of a large army." The repetition emphasizes the masses as pits, pits, equivalent to "nothing but pits;" or ditches, ditches, equivalent to "full of ditches;" or it expresses diversity, equivalent to "multitudes of the living and multitudes of the dead." Decision is charuts, cut, something decided;

(1) so sharp, severe judgment, from chafers, to cut into, sharpen, dig.

(2) Others understand it in the sense of a threshing-wain, equivalent to charuts morag, a sharpened threshing-instrument. All things being now ready, the immediate proximity of the judgment is announced to be at hand.

Joel 3:15

Verses 15-17. - These verses picture the accompaniments of the judgment, yet not the judgment itself. Verse 15. - The sun and the moon shall be darkened, and the stars shall withdraw their shining. The densely packed masses are already in the valley of decision, awaiting the judgment about to be executed upon them. But before the judgment actually bursts upon them, and in preparation for it, the sky is overcast; darkness, as a portent of the approaching storm, envelops them; the lights of heaven are put out. The pitchy darkness of a night in which neither moon nor stars appear is sufficiently dismal and awful; still more terrible, if possible, is darkness in the daytime, when the light of the sun is turned into blackness. The first accompaniment of the storm is addressed to the eye, and consists in the extinguishing of the greater light which rules the day, and the lesser lights which rule the night. The next accompaniment of the coming tempest is addressed to the ear, and consists in the voice of the Lord rolling in terrific peals along the heavens - the voice of the Lord like the roaring of a lion ready to pounce upon its prey: the utterance of the Divine voice when the God of glory thundereth. The third accompaniment is yet more awe-inspiring., consisting in a convulsion that pervades both earth and sky; the whole frame of nature shakes; the earthquake's shock, so frightful to bird and beast and man, has a corresponding agitation in the heavens.

Joel 3:16

Verse 16. - Out of Zion. The presence of Jehovah is the immediate occasion of these terrors; and hence his voice proceeds from Jerusalem, or more particularly from Zion, where the visible symbol of his presence long dwelt. "For there," says Kimchi, "was his dwelling in Jerusalem; and as if from thence he roared and uttered his voice against them." Thus far the prophet pictures in very vivid, indeed terribly vivid, colours the frightful scene in the valley of decision: then stops short without describing the sad catastrophe resulting from the actual execution of the judgment. This he omits, either from revulsion of feeling from such misery. or the reader is left to imagine it himself. But the Lord will be the Hope of his people, and the Strength of the children of Israel. He shrinks, as we have seen, from describing the actual execution of judgment, and, breaking off with somewhat of abruptness, exhibits the bright side of the picture. With the destruction of his foes is joined, as usual, the deliverance of his friends. To his people he stands in the double relation of a Place of refuge (machseh) and a Place of strength (ma'oz), that is, not only a place to which they may flee for safety, but a place in which, as a stronghold, they shall be kept safe.

Joel 3:17

Verse 17. - Jerusalem will be a sanctuary, and strangers will not pass through it any more. In the beginning of this verse Jehovah promises to be the God of his people; he points to the place of his abode, and purifies Jerusalem by judgment that it will be a true holy place, untrodden by the foot of Gentile stranger or Jewish unbeliever any more. His people would recognize his presence and his power by the wonderful deliverance vouchsafed to them. "Jerusalem," says Kimchi, "shall be a sanctuary, like the sanctuary which was forbidden to strangers; and strangers shall not pass through it any more to do injury to them as they have done up to this day. It may also be explained that strangers shall not enter into Jerusalem, for its holiness shall be great for the future. And as the temple was forbidden even for Israel to enter there, so all the city shall be a sanctuary into which strangers out of the nations of the world shall not enter."

Joel 3:18

Verses 18-21. - These verses picture Judah and Jerusalem as scenes of most abundant blessings, while Egypt and Edom are doomed to irretrievable barrenness and desolation. But, as the language must be understood figuratively, the prosperity of the Lord's laud is set in contrast with the countries of the world-powers; but the contrast includes, as we think, the allotments of eternity as well as the destinies of time. Verse 18. - In that day. These words express the state of things consequent on the judgment just executed. The mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow (margin, go) with waters. Thus the mountains are represented as covered over with vines of richest growth and terraced to the top; the hills as affording most luxuriant pastures and clothed with flocks; the rivers, dried up in summer and reduced to dried-up river-beds, flowing unintermittingly and coursing along with full stream. To exuberance of wine and milk is added, what is no less valuable in a thirsty Eastern land, abundance of water. The source of this abundant supply is a fountain; the fountain-head is the house of the Lord; thence proceeds a broad deep stream, which makes its way to the Jordan valley and across the river to the dry trans-Jordanic valley of acacias, as it is added: A fountain shall come forth of the house of the Lord, and shall water the valley of Shittim; from which statement we must conclude the figurative signification of the whole of this and the following verses. Parallels for some of the above expressions are not far to seek. Ovid's description of the golden age, in which be speaks of rivers of milk and rivers of nectar and honey dropping from the green palm tree, is cited by Rosenmuller; while the 'Speaker's Commentary' quotes from the 'Bacchae' of Euripides the lines about the plain flowing with milk, flowing with wine, and flowing with the nectar of the bees. Instead of the "hills flowing with milk," we should rather expect the milk to be spoken of as flowing; the hypallage, however, as we may consider it, makes the clause more symmetrical with those between which it stands. Thus Kimchi: "The meaning of 'They shall flow (go) with milk,' is from the abundance of the flowing and running: he applies the name of flowing (going) to the hills, even although that the milk is that which goes and flows." And in reference to the following clause he says, "He uses the name of going to the channels." That is one side of the picture. We are now invited to look on this -

Joel 3:19

Verse 19. - Egypt shall be a desolation, and Edom a desolate wilderness, for the violence against the children of Judah. The curse of barrenness and utter desolation falls on the enemies of Judah - the nearer and the more remote - because of that very enmity and the violence which was its outcome. The Edomite enemies in the south revolted from Judah in the days of Jehoram; the Edomites compassed him in, and, by thus surrounding him, placed him in extreme peril; and though it is said he smote them, yet his expedition proved unsuccessful, for it is added by the chronicler that "the Edomites revolted from under the hand of Judah unto this day." The Egyptian enemies in the more distant south made a still more formidable attack on the capital city, Jerusalem, under the famous Shishak, in the fifth year of the reign of Rehoboam, plundering the palace and temple. What acts of violence were perpetrated in these or other wars unrecorded we know not. A more specific charge follows: Because they have shed innocent blood in their land. This is understood by some to refer to the blood of captive or fugitive Jews in the lands of their Edomite and Egyptian enemies. It seems preferable to understand the suffix answering to "their" of the laud of Judah, on the occasion of some hostile inroad into Jewish territory.

Joel 3:20

Verses 20, 21. - The contrast which these verses present to what precedes is very striking. While Egypt and Edom are devoted to desolation and destruction, Judah, personified, shall dwell (margin, abide), and Jerusalem, or rather, as we think, Judah shall be dwelt in, as also its capital, from generation to generation. In the concluding verse a reason is assigned. For I will cleanse their blood that I have not cleansed. The blood shed by the Egyptians and Edomites is proved by Jehovah to be innocent blood, because he promises to avenge it in the end, though for wise and good reasons he had delayed to do so. This closing thought is well explained by Keil in the words, "The eternal desolation of the world-kingdoms mentioned here will wipe out all the wrong which they have done to the people of God, and which has hitherto remained un-punished." When Jehovah thus wipes out the bloodguiltiness of the enemies of Judah by punishing them with destruction for their cruelties, while he exalts gloriously, finally, and for ever his people, he proves his sovereignty over them and his dwelling-place in Zion. The Hebrew interpreters, with the exception of Abarbanel, understand this passage

(1) literally; thus Kimchi: "At that time (the day of the Lord), after making an end of the nations there, great goodness shall accrue to Israel;" the same is seen in the exposition of the last verse of the chapter. Rashi says, "Even if I shall cleanse them of the remaining transgression which is in their hands, and the evil-doing which they have done to me, the blood of the children of Judah I will not cleanse from them;" also in commenting on the same, Kimchi says, "For their silver and their gold which they took I will cleanse the nations, for Israel also shall take from them in the future, and they shall become their spoil; but for their blood which they have shed I will not cleanse them, but life shall be for life - the life of those that shed it, or of their children after them; for for all the silver and the gold that is in the world which they shall give as a ransom of their souls they shall not be cleansed of the blood which they have shed;" also, "For the ages of eternity shall his dwelling-place be in Zion, after that it shall return there in the days of the Messiah."

(2) Some refer the passage to millennial times.

(3) Others to the time of the consummation of all things. Thus Keil, comparing Ezekiel 47, Zechariah 14, Revelation 21. and 22, says, "This passage does not teach the earthly glorification of Palestine, and desolation of Egypt and Idumaea, but that Judah and Jerusalem are types of the kingdom of God, whilst Egypt and Edom are types of the world-powers that are at enmity against God; in other words, that this description is not to be understood literally, but spiritually;" he had previously intimated that spiritual sense, "For Zion or Jerusalem is, of course, not the Jerusalem of the earthly Palestine, but the sanctified and glorified city of the living God, in which the Lord will be eternally united with his redeemed, sanctified, and glorified Church."

Joel 3:21

Joel 3

The Prophet confirms in these words what he had before taught respecting the restoration of the Church; for it was a thing difficult to be believed: when the body of the people was so mutilated, when their name was obliterated, when all power was abolished, when the worship of God also, together with the temple, was subverted, when there was no more any form of a kingdom, or even of any civil government, who could have thought that God had any concern for a people in such a wretched condition? It is then no wonder that the Prophet speaks so much at large of the restoration of the Church; he did so, that he might more fully confirm what would have otherwise been incredible.

He therefore says, Behold, in those days, and at that time, in which I shall restore the captivity of Judah and Jerusalem, I shall then make all Gentiles to come down into the valley of Jehoshaphat. And the Prophet says this, because the Jews were then hated by all people, and were the execration and the dregs of the whole world. As many nations as were under heaven, so many were the enemies of the Jews. A fall then inter despair was easy, when they saw the whole world incensed against them: “Though God may wish to redeem us, there are yet so many obstacles, that we must necessarily perish; not only the Assyrians are enraged against us, but we have found even greater hatred in our own neighbors.” We, indeed, know that the Moabites, the Ammonites, the Syrians, the Sidonians, the Idumeans, the Philistines, and, in short, all in the surrounding countries, were very hostile to the Jews. Seeing then every access to their land was closed up to the Jews, it was difficult to entertain any hope of deliverance, though God encouraged them. For this reason the Prophet now says, that God would be the judge of the whole world, and that it was in his purpose and power to call together all the Gentiles, as though he said, “Let not the number and variety of enemies frighten you: the Assyrians alone, I know, are not your enemies, but also all your neighbors; but when I undertake the defense of your cause, I shall be alone sufficient to protect you; and however much all people may oppose, they shall not prevail. Then believe that I shall be a sufficient defender, and shall deliver you from the hand of all the nations ” We now perceive the Prophet’s design when he declares, that God would come tothe valley of Jehoshaphat, and there call together all nations.

But the Prophet says, In those days, and at that time, when the Lord shall restore the captivity of Judah and Jerusalem, etc. This time the Jews limit to their return: they therefore think, that when liberty to return was granted them by Cyrus and Darius, what the Prophet declares here was then fulfilled; Christian doctors apply this prediction to the coming of Christ; but both interpret the words of the Prophet otherwise than the drift of the passage requires. The Prophet, no doubt, speaks here of the deliverance we have just noticed, and at the same time includes the kingdom of Christ; and this, as we have seen in other parts, is very commonly done. While then the prophets testify that God would be the redeemer of his people, and promise deliverance from Babylonian exile, they lead the faithful, as it were, by a continuous train or course, to the kingdom of Christ. For what else was the Jewish restoration, but a prelude of that true and real redemptions afterwards effected by Christ? The Prophet then does not speak only of the coming of Christ, or of the return of the Jews, but includes the whole of redemption, which was only begun when the Lord restored his people from the Babylonian exile; it will then go on from the first coming of Christ to the last day; as though he said, “When God will redeem his people, it will not be a short or momentary benefit, but he will continue his favor until he shall visit with punishment all the enemies of his Church.” In a word, the Prophet here shows, that God will not be a half Redeemer, but will continue to work until he completes everything necessary for the happy state of his Church, and makes it in every respect perfect. This is the import of the whole.



We also see that the Prophet Haggai speaks in the same manner of the second temple, — that the glory of the second temple shall be greater than that of the first, (Hag 2:3) He, however referred, no doubt, to the prophecy of Ezekiel; and Ezekiel speaks of the second temple, which was to be built after the return of the people from exile. Be it so, yet Ezekiel did not confine to four or five ages what he said of the second temple: on the contrary he meant that the favor of God would be continued to the coming of Christ: so also Joel means here, when he says, When God shall restore the captivity of Judah and Jerusalem, he will then call together all the nations; as though he said, “God will pour out not a small portion of grace, but will become the complete Redeemer of his people; and when the whole world shall rise against him, he will yet prevail; he will undertake the cause of his Church, and will secure the salvation of his people. Whosoever then will attempt to delay or hinder the restoration of the Church, shall by no means succeed; for the Lord, the defender of his people, will judge all nations.”

Let us now see why the Prophet particularly mentions the valley of Jehoshaphat. Many think that valley to be intended, which was called the Valley of Blessing, where Jehoshaphat obtained a signal and a memorable victory, when yet he was not provided with large forces, and when many nations conspired against him. Though Jehoshaphat fought against a large army with a few people, he yet wonderfully succeeded; and the people there presented thanks to God, and gave a name to the place. Hence, many think that this valley is mentioned, that the Prophet might remind the Jews how wonderfully they were saved; for their enemies had come for the very purpose of destroying the whole of God’s people, and thought that this was wholly in their power. The memory then of this history must have animated the minds of the godly with a good hope; for God then undertook the cause of a small number against a vast multitude; yea, against many and powerful nations. And this view seems to me probable. Some place this valley of Jehoshaphat half way between the Mount of Olives and the city; but how probable their conjecture is I know not.

Unquestionably, with regard to this passage, their opinion, in my judgment, is the most correct, who think that there is here a recalling to mind of God’s favor, which may in all ages encourage the faithful to entertain hope of their salvation. Some, however, prefer to take the word as an appellative; and no doubt יהושפט ieushaphath means the judgment of God; and so they render it, “The valley of the judgment of God.” If this is approved I do not oppose. And, doubtless, though it be a proper name, and the Prophet speak here of that holy King, to encourage the Jews to follow his example, he yet alludes, no doubt, to the judgment of God, or to the contest which he would undertake for the sake of his people: for it immediately follows וכ שפטתי עמם שם uneshaphathti omem shim, “And I will contend with them there:” and this verb is derived from שפט shephath. Hence also, if it be the proper name of a place, and taken from that of the King, the Prophet here meant, that its etymology should be considered; as though he said, “God will call all nations to judgment, and for this end, that he may dwell in the midst of his people, and really testify and prove this.”

Some apply this passage to the last judgment, but in too strained a manner. Hence also has arisen the figment, that the whole world shall be assembled in the valley of Jehoshaphat: but the world, we know, became infected with such delirious things, when the light of sound doctrine was extinguished; and no wonder, that the world should be fascinated with such gross comments, after it had so profaned the worship of God. (13)

But with respect to the intention of the Prophets he, no doubt, mentions here the valley of Jehoshaphat, that the Jews might entertain the hope that God would be the guardian of their safety; for he says everywhere that he would dwell among them, as we have also seen in the last chapter, “And God will dwell in the midst of you.” So also now he means the same, I will assemble all nations, and make them to come down to the valley of Jehoshaphat; that is, though the land shall for a time be uncultivated and waste, yet the Lord will gather his people, and show that he is the judge of the whole world; he will raise a trophy in the land of Judah, which will be nobler than if the people had ever been safe and entire: for how much soever all nations may strive to destroy the remnant, as we know they did, though few remained; yet God will sit in the valley of Jehoshaphat, he will have there his own tribunal, that he may keep his people, and defend them from all injuries. At the same time, what I have before noticed must be borne in mind; for he names here the valley of Jehoshaphat rather than Jerusalem, because of the memorable deliverance they had there, when God discomfited so many people, when great armies were in an instant destroyed and without the aid of men. Since God then delivered his people at that time in an especial manner through his incredible power, it is no wonder that he records here the name of the valley of Jehoshaphat.

I will contend, he says, with them there for my people, and for my heritage, Israel. By these words the Prophet shows how precious to God is the salvation of his chosen people; for it is no ordinary thing for God to condescend to undertake their cause, as though he himself were offended and wronged; and God contends, because he would have all things in common with us. We now then, see the reason of this contention, — even because God so regards the salvation of his people, that he deems himself wronged in their person; as it is said in another place, “He who toucheth you toucheth the apple of mine eye”. And to confirm his doctrine still more, the Prophet adds, For mine heritage, Israel. God calls Israel here his heritage, to strengthen distressed minds, and also to comfort them; for if the Jews had only fixed their minds on their own state, they could not but think themselves unworthy of being regarded by God; for they were deemed abominable by all nations; and we also know that they were severely chastised for having departed from all godliness and for having, as it were, wholly alienated themselves from God. Since, then, they were like a corrupted body, they could not but despond in their adversity: but the Prophet here comes to their assistance, and brings forward the word heritage, as though he said, “God will execute judgment for you, not that ye are worthy, but because he has chosen you: for he will never forget the covenant which he made with your father Abraham ” We see, then, the reason he mentions heritage: it was, that the Jews might not despair on account of their sins; and at the same time he commends, as before, the gratuitous mercy of God, as though he had said, “The reason for your redemption is no other, but that God has allotted to himself the posterity of Abraham and designed them to be his peculiar people ” What remains we must defer until to-morrow.

(13) “To this valley or glen, in which is the celebrated burying-place of the Jews, the Rabbins have appropriated the name, (the valley of Jehosaphat,) and maintain, that in it the final judgment of the world is to be held; — a conceit in which they have been followed by many Christian writers, as well as by the Mohammedans.” — Dr. Henderson.



There follows now another indignity still greater; for they cast lot on God’s people, — On my people they have cast lot, and prostituted a boy for a harlot, and a girl have they sold for wine, that they might drink. By these words the Prophet enhances the injury done them; for the Jews had been reproachfully treated. Some measure of humanity is mostly shown when men are sold; but the Prophet here complains in the person of God, that the Jews had been exposed to sale, as though they were the off scourings of mankind, and of no account. They have cast lots he says; and this was to show contempt; and the Prophet expresses more clearly what he meant, and says, that a boy had been given for a harlot, and a girl for wine. Some consider the Prophet as saying, that boys were prostituted to base and scandalous purposes; but I prefer another view, — that the enemies sold them for a mean price to gratify their gluttony, or their lust; as though the Prophet had said, that the Jews had to endure a grievous reproach by being set to sale, as they say, and that at the lowest price. He farther adds another kind of contempt; for whatever price the enemies procured by selling, they spent it either on harlot or on feasting. We hence see that a twofold injury is here mentioned, — the Jews had been so despised as not to be regarded as men, and had been sold not for the usual prices, but had been disposed of in contempt by their enemies almost for nothing; — and the other reproach was, that the price obtained for them was afterwards spent on gluttony and whoredom: yet this people was sacred to God. Now this contumelious treatment, the Prophet says, God would not endure, but would avenge such a wrong as if done to himself. This is then the meaning.

But the reason which induces me thus to interpret the Prophet is because he says that a girl was sold for wine, as the boy for a harlot; and the construction of the Prophet’s words is the same. It is indeed certain that in the latter clause the Prophet meant nothing else but that the price was wickedly spent for vile and shameful purposes; then the former clause must be understood in the same way. Let us proceed —



God expostulates here with Tyre and Sidon, and other neighboring nations, and shows that they vexed his people without cause Had they been provoked some excuse might have been made; but since they made war of their own accord, the wrong was doubled. This is what God means these words. What have ye to do with me, O Tyre and Sidon? He indeed continues the subject before explained: but he speaks of the concern here as hid own; he seems not now to undertake the protection of his own people, but detents his own cause. “What have ye to do with me?” he says. God then interposes himself; as though he said, that the Syrians and Sidonians were not only called by him to judgment because they had unjustly wronged his people, and brought many troubles on men deserving no such things; but he says also, that he stood up in his own defense. “What have I to do with you, O Syrians and Sidonians?” as we say in French, Qu’avons-nous a desmeller ? (what have we to decide?) Now the Prophet had this in view, that the Syrians and Sidonians became voluntary enemies to the Jews, when they had no dispute with them; and this, as we have said, was less to be borne. “What then have ye to do with me, O Syrians and Sidonians? Do I owe anything to you? Am I under any obligation to you? Do ye repay me my recompense?” that is, “Can you boast of any reason or just pretense for making, war on my people?” He then means, that there had been no wrong done to the Syrians and Sidonians, which they could now retaliate, but that they made an attack through their own wickedness, and were only impelled by avarice or cruelty thus to harass the miserable Jews: “Ye repay not,” he says, “a recompense to me; for ye cannot pretend that any wrong has been done to you by me.”

But if ye repay this to me, he says, I will swiftly return the recompense on your head. גמל gimel means not only to repay, as the Hebrew scholars ever render it, but also to confer, to bestow, (conferre, ut loquuntur Latine ) as it has been stated in another place. ‘What shall I repay to the Lord for all the things which he has recompensed to me?’ This is the common version; but it is an improper and inconsistent mode of speaking. David no doubt refers to God’s benefits; then it is, ‘What shall I repay for all the benefits which the Lord has bestowed on me?’ Then he who first does wrong, or bestows good, is said to recompense; and this is the sense in this place. ‘If ye,’ he says, ‘thus deal with me, “swiftly ”, מהרה mere suddenly (for the word is to be taken as an adverb,) will I return recompense on your head;’ that is, “Ye shall not be unpunished, since ye have acted so unjustly with me and my people.” We now perceive the whole meaning of the Prophet: He enhances the crime of the Syrians and Sidonians, because they willfully distressed the Jews, and joined themselves to their foreign enemies, for the purpose of seizing on a part of the spoil. As, then, vicinity softened not their minds, their inhumanity was on this account more fully proved. But, as I have said, the Lord here places himself between the two parties, to intimate, that he performs his own proper office when he takes care of the safety of his Church.

He afterwards shows that this wickedness should not be unpunished —If ye deal thus with me, he says, I shall swiftly (suddenly) return the recompense on your heads. This passage contains a singular consolation; for God declares that whatever evils the faithful endure belong to him, and also that he will not suffer those under his protection and defense to be distressed with impunity, but will quickly return recompense on the heads of those who unjustly injure his heritage. We now understand the Prophet’s design: he doubtless intended to support the minds of the godly with this thought, — that their afflictions are objects of concern with God and that he will shortly be the avenger of them, however necessary it may be that they should for a time be thus violently and reproachfully treated by wicked men.



Let us now proceed: He says that their silver and their gold had been taken away by the Syrians and the Sidonians. All who were the neighbors of that people, no doubt, derived gain from their calamity, as is usually the case. They were at first ill disposed towards them; there was then a new temptation; they gaped after booty: and they showed themselves openly their enemies, when they saw that there was hope of gain. Such was the case with the Syrians and Sidonians. There is no doubt, but that they sedulously courted the favor of the Assyrians, that they helped them with provisions and other things, that they might partake of the spoil. It was, therefore, no wonder that gold and silver was taken away by them, for the carriage of them to Assyria would have been tedious: and, as I have just hinted, it is usually the case, that conquerors gratify those by whom they have been assisted. Many extend this plunder generally to the whole wealth of the people; that is, that the enemies plundered what gold and silver there was in Judea, and that the Sidonians got a portion of it for themselves. But there seems to have been a special complaint, that the sacred vessels of the temple were taken away by the Syrians and Sidonians: I therefore prefer to render the word, temples, rather than palaces. Some say, ‘Ye have carried away my silver and my gold to your palaces.’ Though the word is capable of two meanings, yet the Prophet, I have no doubt, refers here to the temples. The Syrians, then, and the Sidonians profaned the silver and the gold of the temple by dedicating them to their idols; they adorned their idols with spoils taken from the only true God. This was the reason why God was so exceedingly displeased. There was, indeed, a cause why God, as we have said, contended for the whole nation of Israel: but it was a far more heinous wrong to spoil the temple, and to strip it of its ornaments, and then to adorn idols with its sacred vessels; for God was thus treated with scorn; and in contempt of him, the Syrians and Sidonians built, as it were, a trophy of victory in their own dens, where they performed sacrilegious acts in worshipping fictitious gods.

Ye have taken away, he says,my gold and silver, and my desirable good things. God speaks here after the manner of men; for it is certain that even under the law he stood in no need of gold or silver, or of other precious things; he wished the temple to be adorned with vessels and other valuable furniture for the sake of the ignorant (rudis — rude) people; for the Jews could not have been preserved in pure and right worship, had not God assisted their weak faith by these helps. (adminiculis — props, aids) But yet, as obedience is acceptable to him, he says that whatever was an ornament in the temple was a desirable thing to him; while, at the same time, by speaking thus, he put on, as I have said, a character not his own, as he has no need of such things, nor is he delighted with them. We ought not, indeed, to imagine God to be like a child, who takes delight in gold and silver and such things; but what is said here was intended for the benefit of the people, that they might know that God approved of that worship, for it was according to his command. He therefore calls every thing that was in the temple desirable, Ye have, he says,carried away into your temples my desirable good things.



It follows, And the children of Judah, and the children of Jerusalem, have ye sold to the children of the Grecians (14). There is here another complaint subjoined, — that the Syrians and Sidonians had been sacrilegious towards God, that they had cruelly treated God’s afflicted people. In the last verse, God inveighed against the Syrians, and Sidonians for having prostituted to their idols gold and silver stolen from him; he now again returns to the Jews themselves, who, he says, had been sold to the children of the Grecians; that is, to people beyond the sea: for as Javan passed into Europe, he includes under that name the nations beyond the sea. And he says, that they sold the Jews to the Greeks that they might drive them far from their own borders, so that there might be no hope of return. Here the cruelty of the Syrians and Sidonians becomes more evident; for they took care to drive those wretched men far away, that no return to their country might be open to them, but that they might be wholly expatriated.

We now perceive what the Prophet had in view: He intended that the faithful though trodden under foot by the nations, should yet have allayed their grief by some consolation, and know that they were not neglected by God; and that though he connived at their evils for a time, he would yet be their defender, and would contend for them as for his own heritage, because they had been so unjustly treated. He afterwards adds —

(14) לבני היונים, to the children of the Ivanites, or Javanites. — Ed.



The Prophet declares here more fully and expressly, that God had not so deserted the Jews, but that he intended, in course of time, to stretch forth his hand to them again. It was indeed a temporary desertion: but it behaved the faithful in the meantime to rely on this assurance, — that God purposed again to restore his people: and of this the Prophet now speaks, Behold, he says, I will raise them from the place unto which ye have sold them; as though he said “Neither distance of place, nor the intervening sea, will hinder me from restoring my people. ” As then the Syrians and Sidonians thought that the Jews were precluded a return to their country, because they were taken away into distant parts of the world, God says that this would be no obstacle in his way to collect again his Church.

But it may he asked, When has this prediction been fulfilled? as we indeed know that the Jews have never returned to their own country: for shortly after their return from exile, they were in various ways diminished; and at length the most grievous calamities followed, which consumed the greatest part of the people. Since this then has been the condition of that nation, we ought to inquire whether Christ has collected the Jews, who had been far dispersed. We indeed know that they were then especially scattered; for the land of Judea never ceased to be distressed by continual wars until Jerusalem was destroyed, and the people were almost wholly consumed. Since then it has been so, when can we say that this prediction has been fulfilled? Many explain the words allegorically, and say, that the Prophet speaks of apostles and martyrs, who, through various persecutions, were driven into different parts; but this is a strained view. I therefore do not doubt, but that here he refers to a spiritual gathering: and it is certain that God, since the appearance of Christ, has joined together his Church by the bond of faith; for not only that people have united together in one, but also the Gentiles, who were before alienated from the Church, and had no intercourse with it, have been collected into one body. We hence see, that what the Prophet says has been spiritually fulfilled; even the children of Judah and the children of Jerusalem have been redeemed by the Lord, and restored again, not on foot or by sea; for Jerusalem has been built everywhere as it is said in Zechariah.

I will therefore gather them, he says; and he adds, I will return recompense on your head He again confirms what he said before, — that though the ungodly should exult, while ruling over the children of God, their cruelty would not be unpunished; for they shall find that the Church is never neglected by God; though he may subject it to various troubles, and exercise its patience, and even chastise it, he will yet be ever its defender. It follows —



The Prophet describes here a wonderful change: the Syrians and Sidonians did sell the Jews; but who is to be the seller now? God himself will take this office, —I, he says, will sell your children, as though he said, “The Jews shall subdue you and reduce you to bondage,” — by whose authority? “It shall be, as if they bought you at my hands.” He means that this servitude would be legitimate; and thus he makes the Jews to be different from the Syrians and Sidonians, who had been violent robbers, and unjustly seized on what was not their own: and hence the manner of the sale is thus described, — “I myself shall be the author of this change, and the thing shall be done by my authority, as if I had interposed my own name;” and the Jews themselves shall sell, he says, your sons and your daughters to the Sabeans, a distant nation; that is, the people of the East: for the Prophet, I doubt not, by mentioning a part for the whole, meant here to designate Eastern nations, such as the Persians and Medes; but he says, that the Tyrians and Sidonians shall be driven to the meet distant countries; for the Sabeans were very far distant from the Phoenician Sea, and were known as being very nigh the Indians. (15)

But it may be asked here, When has God executed this judgment? for the Jews never possessed such power as to be able to subdue neighboring nations, and to sell them at pleasure to unknown merchants. It would indeed be foolish and puerile to insist here on a literal fulfillment: at the same time, I do not say, that the Prophet speaks allegorically; for I am disposed to keep from allegories, as there is in them nothing sound nor solid: but I must yet say that there is a figurative language used here, when it is said, that the Syrians and Sidonians shall be sold and driven here and there into distant countries, and that this shall be done for the sake of God’s chosen people and his Church, as though the Jews were to be the sellers. When God says, “I will sell,” it is not meant that he is to descend from heaven for the purpose of selling, but that he will execute judgment on them; and then the second clause, — that they shall be sold by the Jews, derives its meaning from the first; and this cannot be a common sake, as if the Jews were to receive a price and make a merchandise of them. But God declares that the Jews would be the sellers, because in this manner he signifies his vengeance for the wrong done to them; that is, by selling them to the Sabeans, a distant nation. We further know, that the changes which then followed were such that God turned upside down nearly the whole world; for he drove the Syrian and the Sidonians to the most distant countries. No one could have thought that this was done for the sake of the Jews, who were hated and abominated by all. But yet God declares, that he would do this from regard to his Church even sell the Syrians and the Sidonians, though it was commonly unknown to men; for it was the hidden judgment of God. But the faithful who had been already taught that God would do this, were reminded by the event how precious to God is his heritage, since he avenges those wrongs, the memory of which had long before been buried. This then is the import of the whole. The Prophet now subjoins —

(15) “This prophecy was fulfilled before and during the rule of the Maccabees, when the Jewish affairs were in so flourishing a state, and the Phoenician and Philistine powers were reduced by the Persian arms under Artaxerxes Mnemon, Darius Ochus, and especially Alexander and his successors. On the capture of Tyre by the Grecian monarch, 13,000 of the inhabitants were sold into slavery. When he took Gaza also, he put 10,000 of the citizens to death and sold the rest, with the women and children, for slaves.” — Dr. Henderson.



Some think these words were announced lest the people, being terrified by their evils, should become wholly dejected; and they elicit this meaning, — that God placed this dreadful spectacle of evils before their eyes, that the Jews might prepare and strengthen themselves for enduring them; that though nations should everywhere rise up, they might yet abide arm in the hope, that God would be the defender of his own Church. But the Prophet, I doubt not, continues the same discourse, and denounces war on the heathen nations, who had molested the Church with so many troubles; Publish this, he says, among the nations, proclaim war, rouse the strong; let them come, let them ascend: and we know how necessary it was by such means to confirm what he had previously said: for the ungodly are moved by no threats, nay, they laugh to scorn all God’s judgments; while the faithful yielding to their evils, can hardly raise up their minds, even though God promises to be a helper to them. Except, then, the matter had been set forth as painted before their eyes they would not have experienced the power of consolation. Hence the lively representation we see here was intended for this end, — that the people, being led to view the whole event, might entertain hope of their future salvation, while they now saw God collecting his army, and mustering his forces to punish the enemies of his Church. The faithful, then not only hearing by mere words that this would be, but also seeing, as it were, with their eyes what the Lord sets forth by a figure, and a lively representation, were more effectually impressed and felt more assured that God would become at length their deliverer.

We now then see why the Prophet here bids war to be everywhere announced and proclaimed, and also why he bids the strong to assemble, and all warlike men to ascend; as though he said, “The Lord will not disappoint you with empty words, but will come provided with an army to save you. When ye hear, then, that he will be the author of your salvation, think also that all nations are in his power, and that the whole world can in a moment be roused up by his rod, so that all its forces may from all quarters come together, and all the power of the world meet in obedience to him. Know, then, that being provided with his forces, he comes not to you naked, nor feeds you with mere words, as they are wont to do who have no help to give but words only: this is not what God does; for he can even to-day execute what he has denounced; but he stays for the ripened time. In the meanwhile, give him his honor, and know that there is not wanting the means to protect you, if he wished; but he would have you for a time to be subject to the cross and to tribulations that he may at length avenge the wrongs done to you.”

It may be now asked who are the nations meant by the Prophet? for he said before, that God would visit all nations with punishment, whereas, there was then no nation in the world friendly to the Jews. But in this there is nothing inconsistent; for God caused all the enemies of the Church to assail one another on every side, and to destroy themselves with mutual slaughters. Hence, when he designed to take vengeance on the Tyrians and Sidonians, he roused up the Persian and Medes; and when he purposed to punish the Persian and Medes, he called the Greeks into Asia; and he had before brought low the Assyrians. Thus he armed all nations, but each in its turn; and one after the other underwent the punishment they deserved. And so the expression of the Prophet must not be taken in a too restricted sense, as though the Lord would at the same time collect an army from the whole world, to punish the enemies of his Church; but that he rouses the whole world, so that some suffer punishment from others; and yet no enemy of the Church remains unpunished. We now perceive the Prophet’s objects in saying, Publish this among the nations; that is, God will move dreadful tumults through the whole world, and will do this for the sake of his Church: for though he exposes his people to many miseries, he will yet have the remnant, as we have before seen, to be saved.



He afterwards adds, Beat your plowshares into swords. When Isaiah and Micah prophesied of the kingdom of Christ, they said, ‘Beat your swords into pruninghooks, and your spears into plowshares’, (Isa 2:4.) This sentence is now inverted by Joel. The words of Isaiah and Micah were intended figuratively to show that the world would be at peace when Christ reconciled men to God, and taught them to cultivate brotherly kindness. But the Prophet says here, that there would be turbulent commotions everywhere, so that there would be no use made of the plough or of the pruninghook; husbandmen would cease from their labor, the land would remain waste; for this is the case when a whole country is exposed to violence; no one dares go out, all desert their fields, cultivation is neglected. Hence the Prophet says, ‘Turn your plowshares into swords, and your pruninghooks into spears;’ that is, field labor will cease, and all will strenuously apply themselves to war. And let the weak say, I am strong, for there will then be no exemption from war. Excuses, we know, availed formerly on the ground of age or disease, when soldiers were collected; and if any one could have pleaded disease, he was dismissed; but the Prophet says, that there will be no exemption then; “God”, he says, “will excuse none, he will compel all to become warriors, he will even draw out all the sick from their beds; all will be constrained to put on arms”. It hence appears how ardently the Lord loves his Church, since he spares no nations and no people, and exempts none from punishment; for all who have vexed the Church must necessarily receive their recompense. Since then God so severely punishes the enemies of his Church, he thereby gives a singular evidence of his paternal love to us.



At length he concludes, There will Jehovah overthrow thy mighty ones. Though the Prophet uses the singular number, “thy ”, he no doubt refers to the whole earth; as though he said, “Whatever enemies there may be to my people, I will cut them down, however strong they may be.” We now perceive that everything the Prophet has hitherto said has been for this end — to show, that God takes care of the safety of his Church, even in its heaviest afflictions, and that he will be the avenger of wrongs, after having for a time tried the patience of his people and chastised their faults — that there will be a turn in the state of things, so that the condition of the Church will be ever more desirable, even under its greatest evils, than of those whom the Lord bears with and indulges, and on whom he does not so quickly take vengeance.



The Prophet proceeds with the same subject, — that God will at length become an avenger of the wrongs of his people, when they shall be unjustly harassed by profane men. We indeed know that God does not immediately succor his servants but rests as though he did not regard their troubles; but this he does to try their patience; and then at a suitable time he declares that he had not been indifferent, but had noticed the evils done to them, and deferred punishment until the wickedness of his enemies had been completed. So he says now, that God will at length be the defender of his people against all the nations assembled from every quarter in the valley of Jehoshaphat. Of this valley we have said enough already. But the chief thing is, that the afflictions of the Church shall not go unpunished; for God at the right time will ascend his tribunal, and cause all nations from every part of the earth to assemble and to be there judged. Now it follows —



As God defers his judgments when miserable men groan under their burdens, the Prophet uses a form of speech, which represents God as not delaying, but, on the contrary, as hastening to judgment, though this be not perceived by carnal minds; for these two things well agree together — God waiting his opportunity as to the ungodly and suspending the punishment they deserve — and yet quickly accelerating their destruction; for he is said to defer with respect to men, because one day with us is like a hundred years; and he is said to hasten, because he knows the exact points of time. So he says in this place, Put forth the sickle, for the harvest has ripened. He uses metaphorical words, but he afterwards expresses without a figure what he means and says, that their wickedness had multiplied

But there are here two metaphors, the one taken from the harvest, and the other from the vintage. The Prophet calls those reapers who have been destined to execute his judgment; for God makes use as it were of the hired work of men, and employs their hands here and there as he wills. He afterwards adds another metaphor, taken from the vintage, Full, he says, are the presses and the vats overflow; and at last he expresses what they mean, — that their wickedness had multiplied, that is, that it was overflowing. God said to Abraham, that the wickedness of the Canaanites was not then completed; and long was the space which he mentioned for he said that after four hundred years he would take vengeance on the enemies of his people: that was a long time; and Abraham might have objected and said “Why should God rest for so long a time?” The answer was this, — that their wickedness was not as yet completed. But the Prophet says here, that their wickedness had multiplied; he therefore gives to God’s servants the hope of near vengeance, as when the harvest approaches and the vintage is nigh at hand; for then all have their minds refreshed with joy. Such is the Prophet’s design; to encourage the faithful in their hope and expectation of a near deliverance, he declares that the iniquities of their enemies had now reached their full measure, so that God was now ready to execute on them his vengeance. This is the purport of the whole. It follows —



The Prophet confirms the same truth; but he multiplies words, because the devastation of the Church might have taken away all hope from God’s servants; for who could have said that the Church could be restored when it was so miserably wasted, yea, almost reduced to nothing? For the people were so scattered that the name of Israel was of no account. The people then had ceased to exist, for they had lost their name; in short, the constitution of the Church was dissolved, and all might have said, that the people were given up to thousand modes of destruction, as all execrated the name of Israel. Since it was so, whatever the Prophets said of the restoration of the people might certainly have seemed incredible. The repetition then is not superfluous, when the Prophet in various forms of words testifies and affirms that God would abide faithful, and that, though Israel should perish according to what men could see, yet God had power enough to vivify the people when dead: hence the Prophet speaks emphatically, Nations! Nations! for he assumes here the character of a herald, as indeed this office had been committed to him, and shows that his predictions would not be fruitless, that he declared not words which would vanish into air, but that whatever he declared in God’s name was full of power and energy. It might indeed have appeared ridiculous in the Prophet to summon all nations since his doctrine was laughed to scorn, even at Jerusalem. How could his voice penetrate to the utmost borders of the world and be there heard? Though hidden then was the power of this prediction, it yet showed itself at last, and it was really made evident that the Prophet spoke not in vain.

Besides, he addresses the nations as though they could hear; but he raises thus his voice, and nobly triumphs over all the wicked for the sake of the godly, though the wicked then proudly ruled and with high disdain: “They shall come,” he says, “at length before God’s tribunal, though they now tread the Church under foot; yea, the nations, the nations.” He does not now mention the valley of Jehoshaphat, but of concision. חרוף cheruts some take for a fixed decree; but the word means a sledge or an instrument for threshing. We know not the mode of threshing used by the Jews, but it is evident from several passages that חרוף cheruts was an instrument with which they were wont to thresh; and I am inclined to adopt this sense; for the Prophet had first called God’s judgment a harvest, then he compared it to presses. But if the word “concision” is more approved, I object not; at the same time, I do not doubt but that the Prophet alludes to threshing, as he ascribes to God his own office, that of scattering nations, who seem now to have conspired for the destruction of the Church. If any one considers it to mean a fixed decree, or a cutting off, as it means in Isaiah, I make no objection; for many give this interpretation. I have, however, explained what I most approve.

As to the drift of the subject, there is no ambiguity; the meaning of the Prophet is, — that God will so punish all the ungodly, that he will cut down and scatter them all, as when the corn is threshed on the floor.

At last he adds, that nigh was the day of Jehovah in the valley of the sledge. He intimates, that though God as yet connived at their wickedness, yet the day was coming on, unknown indeed to men, and that he would come at length to that valley, that is, that he would inflict such punishment as would prove that he was the protector of his people. Of this valley we have spoken already; and no doubt he has throughout a reference to it, otherwise he would not have used a suitable language, when he said, Ascend into the valley. But what is to ascend into the valley? for, on the contrary, he ought to have spoken of descending. But he compares Judea with other parts of the world; and it is, as it is well known elevated in its situation. Then the higher situation of Judea well agrees with the ascent of which the Prophet speaks. But he ever means that God would so punish the nations as to make it evident that he did this in favor of his Church, as we shall soon see more clearly. But he says —



I have already explained this verse in chapter 2 : the Prophet, as we then stated, describes in these words the terrible judgment of God, in order to shake off the indifference of men, who carelessly hear and despise all threatening, except the Lord storms their hearts. These figurative expressions then are intended to awaken the ungodly, and to make them know that it is a serious matter when the Lord proclaims his judgment. Let us now go on with the passage —



The Prophet explains here more clearly his object, or the end for which he had hitherto spoken of God’s judgment; for what we have heard served only to spread terror: but now the Prophet shows that his purpose was to console the faithful, and to give some relief to their troubles and sorrows. This is the reason why he introduces God as roaring from Zion and crying from Jerusalem. Roaring is ascribed to God, inasmuch as he compares himself in another place to a lion, when representing himself as the faithful protector of the salvation of his people: “I will be,” he says, “like the lion, who suffers not the prey to be taken from him, but boldly defends it with all the fierceness he possesses: so also will I do, I will not suffer my people to be taken from me.” In this sense does the Prophet now say, that God will roar from Zion. God had been for a time despised; for the nations had prevailed against his chosen people, and plundered them at their pleasure; and God then exercised not his power. Since God had been for a time still, the Prophet says now, that he will not always conceal himself, but that he will undertake the defense of his people, and be like a lion; for he will rise up in dreadful violence against all his enemies.

And tremble, he says, shall the heaven and the earth. As almost the whole world was opposed to his elect people, the Prophet carefully dwells on this point, that nothing might hinder the faithful from looking for the redemption promised to them: “Though the heaven and the earth,” he says, “raise oppositions God will yet prevail by his wonderful power.Tremble, he says, shall all the elements; what, then, will men do? Though they muster all their forces, and try all means, can they close up the way against the Lord, that he may not deliver his people?” We now understand the Prophet’s design in speaking of the shaking of heaven and earth.

He at last adds, God will be a hope to his people, and strength to the children of Israel. In this part he gives a sufficient proof of what I have stated, — that he denounces extreme vengeance on the nations for the sake of his Church; for the Lord will at length pity his people, though they may seem to have perished before he succors them. However past hope then the people may be in their own estimation and in that of all others, yet God will again raise up the expectation of all the godly, who shall remain, and will inspire them with new courage. He speaks in general of the children of Israel; but what he says belongs only to the remnant, of which the Prophet had lately spoken; for not all, we know, who derive their origin from the fathers according to the flesh, were true Israelites. The Prophet refers here to the true Church; and hence Israel ought to be taken for the genuine and legitimate children of Abraham; as Christ, in the person of Nathanael, calls those true Israelites who imitated the faith of their father Abraham. I shall to-day finish this Prophet; I do not therefore dwell much on every sentence. It now follows —



This is a confirmation of the preceding doctrine, ye shall know, he says, that I am your God. The Prophet intimates that the favor of God had been so hidden during the afflictions of the people, that they could not but think that they were forsaken by God. His word ought indeed to be sufficient for us in the greatest evils; for though God may cast us into the deepest gulfs, yet when he shines upon us by his word, it ought to be a consolation abundantly available to sustain our souls. But yet, unless God really appears, we are confounded, and ask where is his power. For this reason the Prophet now says, that the faithful shall at length know, that is, really know him as their God.

There is a twofold knowledge, — the knowledge of faith, received from his word, — and the knowledge of experience, as we say, derived from actual enjoyment. The faithful ever acknowledge that salvation is laid up for them in God; but sometimes they stagger and suffer grievous torments in their minds, and are tossed here and there. However it may be with them, they certainly do not by actual enjoyment know God to be their Father. The Prophet therefore now treats of real knowledge, when he says, that they shall know that they have a God, — how are they to know this? By experience. Now this passage teaches us, that though God should not put forth his hand manifestly to help us, we ought yet to entertain good hope of his favor; for the Prophet spoke for this end, — that the godly might, before the event or the accomplishment of the prophecy should come, look to God and cast on him all their cares. Then the faithful, before they had real knowledge, knew God to be their Father, and hence hesitated not to flee to him though what the Prophet testified had not yet been visibly accomplished.

Dwelling in Zion, the mountain of my holiness: This has been designedly added, that the faithful might know, that God made not a covenant in vain with Abraham, that mount Zion had not in vain been chosen, that they might there call on God; for we must have our attention called to the promises, otherwise all doctrine will become frigid. Now we know that all the promises have been founded on a covenant, that is, because God had adopted the people, and afterwards deposited his covenant in the hand of David, and then he designated mount Zion as his sanctuary. Since, then, all the promises flow from this fountain, it was necessary to call the attention of the Jews to the covenant: and this is the reason why the Prophet says now that God dwells in Zion; for otherwise this doctrine would no doubt only lead to superstition. God, indeed, we know, cannot be included within the circumference of any place, much less could he be confined to the narrow limits of the temple; but he dwelt on mount Zion on account of his own law, because he made a covenant with Abraham, and afterwards with David.

It then follows, And Jerusalem shall be holy, and aliens shall not pass through it any more. While he declares that Jerusalem shall be holy, he exempts it at the same time from profanation. We know that it is a common mode of speaking in Scripture, and what often occurs, that God’s heritage is holy, and also, that they profaned it. Hence, when the people were exposed as a prey to the pleasure of their enemies, the heritage of God became forsaken and polluted, profane men trod Jerusalem as it were under foot. But now the Prophet exempts the holy city from this pollution, as though he said, “The Lord will not allow his people to be thus miserably harassed, and will show that this city has been chosen by him, and that he has in it his dwelling. Aliens then shall no more pass through it — Why? For it is first the holy city of God, and then, of his Church.

But as this promise extends to the whole kingdom of Christ, God doubtless makes here a general promise, that he will be the protector of his Church, that it may not be subject to the will of enemies; and yet we see that it often happens otherwise. But this ought to be imputed to our sins, for we make the breaches. God would, indeed be a wall and a rampart to us, as it is said elsewhere, (Isa 26:1;) but we betray his Church by our sins. Hence aliens occupy a place in it: Ye we see at this day; for Antichrist, as it has been foretold, has now for ages exercised dominion in God’s sanctuary. Since it is so, we ought to mourn at seeing God’s holy Church profaned. Let us yet know, that God will take care to gather his elect, and to cleanse them from every pollution and defilement. It follows —



The Prophet here declares that God will be so bountiful to his people, that no good things will be wanting to them either in abundance or variety. When God then shall restore his Church, it will abound, he says, in every kind of blessing: for this is the meaning of this language, Distill new wine shall the mountains, and the hills shall make milk to run down; and all rivers also shall have abundant waters, and a fountain shall arise from the house of Judah to irrigate the valley of Shittim. We now perceive the design of Joel. But we must remember that when the Prophets so splendidly extol the blessings of God, they intend not to fill the minds of the godly with thoughts about eating and drinking; but profane men lay hold on such passages as though the Lord intended to gratify their appetite. We know, indeed, that God’s children differ much from swine: hence God fills not the faithful with earthly things, for this would not be useful for their salvation. At the same time, he thus enlarges on his blessings, that we may know that no happiness shall in any way be wanting to us, when God shall be propitious to us. We hence see that our Prophet so speaks of God’s earthly blessings, that he fills not the minds of the godly with these things but desires to raise them above, as though he said, that the Israelites would in every way be happy, after having in the first place been reconciled to God. For whence came their miseries and distresses of every kind, but from their sins? Since, then, all troubles, all evils, are signs of God’s wrath and alienation, it is no wonder that the Lord, when he declares that he will be propitious to them, adds also the proofs of his paternal love, as he does here: and we know that it was necessary for that rude people, while under the elements of the Law, to be thus instructed; for they could not as yet take solid food, as we know that the ancients under the Law were like children. But it is enough for us to understand the design of the Holy Spirit, namely, that God will satisfy his people with the abundance of all good things, as far as it will be for their benefit. Since God now calls us directly to heaven, and raises our minds to the spiritual life, what Paul says ought to be sufficient, — that to godliness is given the hope, not only of future life, but also of that which is present, (1Ti 4:8;) for God will bless us on the earth, but it will be, as we have already observed, according to the measure of our infirmity.

The valley of Shittim was nigh the borders of the Moabites, as we learn from Num 25:1, and Jos 2:1. Now when the Prophet says, that waters, flowing from the holy fountains would irrigate the valley of Shittim, it is the same as though he said, that the blessing of God in Judea would be so abundant, as to diffuse itself far and wide, even to desert valleys.



But he afterwards joins, that the Egyptians and Idumeans would be sterile and dry in the midst of this great abundance of blessings, for they were professed enemies to the Church. Hence God in this verse declares that they shall not be partakers of his bounty; that though all Judea would be irrigated, though it would abound in honeys milk, and wine, yet these would remain barren and empty; Mizraim, then, shall be a solitude, Edom shall be a desert of solitude. Why? Because of the troubles, he says, brought on the children of Judah. God again confirms this truth, that he has such a concern for his Church, that he will avenge wrongs done to it. God, then, does not always come to our help when we are unjustly oppressed, though he has taken us under his protection; but he suffers us for a time to endure our evils; and yet the end will show, that we have been ever dear to him and precious in his sight. So he says now, that for the harassments which the Egyptians and Idumeans occasioned to the children of Judah, they shall be destitute, notwithstanding the abundance of all good things.

Because they shed, he says, innocent blood in their ( or,in their own) land. If we refer this to Egypt and Idumea, the sense will be, that they had not protected fugitives, but, on the contrary, cruelly slew them, as though they had been sworn enemies. Many, we know, during times of distress, fled to Egypt and Idumea, to seek refuge there. As, then, the Egyptians had been so inhuman towards the distressed, the Prophet threatens them with vengeance. But I prefer to view what is said as having been done in Judea; they have thenshed innocent Blood, that is, in Judea itself. As God had consecrated this land to himself to pollute it with unjust slaughters was a more atrocious crime. Forasmuch then as the Egyptians and Idumeans thus treated the Jews, and slew them in their own country in a base manner, though they were abiding quietly at home, it is no wonder that God declares, that he would be the avenger of these wrongs. It follows —



God here testifies that his redemption would not be for a short time, but that its fruit would be for a long, period, yea, perpetual: for it would be but a small thing for the Church to be redeemed, except God kept it safe under his own power. This second thing the Prophet now adds, — that Judah shall always remain safe, and that Jerusalem shall be for a continued succession of ages. The ungodly, we know, sometimes flourish for a time, though before God they are already doomed to destruction. But the Prophet here declares, that the fruit of the redemption he promises will be eternal: for God is not led to deliver his Church only for a moment, but he will follow it with perpetual favor, and remain constant in his purpose and ever like himself; he is therefore the eternal and faithful protector of his people. The last verse follows —



The beginning of the verse is in various ways explained. Some make a stop after cleanse thus, “I will cleanse, yet their blood I will not cleanse;” as though God had said, that he would forgive heathen nations all their other wrongs, but could not forgive them the great cruelty they had exercised against his elect. So the sense would be, “Avarice may be borne, I could pass by robberies; but, since they slew my people, I am in this case wholly unforgiving.” Hence, according to this view, God shows how precious to him is the life of his saints, inasmuch as he says, that he will not be pacified towards those ungodly men who have shed innocent blood. But this sense seems rather too forced. Others render thus, “Their blood will I cleanse, and will not cleanse,” that is, “I will cleanse the Jews from their defilements, but I will not use extreme severity;” as he says also in Isa 48:10, ‘I will not refine thee as gold or silver, for thou wouldest turn all into dross.’ They hence think that God promises here such a cleansing of the Church, as that he would not use extreme rigor, but moderate his cleansing, as it is needful with regard to our defilements, of which we are all so full.

But this sense seems to me more simple, — that God would cleanse the blood which he had not cleansed; as though he said, “I have not hitherto cleansed the pollutions of my people; they are then become, as it were, putrid in their sins; but now I will begin to purify all their wickedness, that they may shine pure before me.” There is a relative understood as is often the case in Hebrew. But נקה neke is taken in Jer 30:11, in another sense, that God will exterminate his Church: but we cannot in this place elicit any other meaning than that God will cleanse his Church from pollutions; for the Prophet, no doubt, means the defilements of which the people were full. They will not, then, be able to enjoy the favor of God while lying in their filth. Now God, in promising to be a Redeemer, comes to the very fountain and the first thing, — that he will wash away their filth; for how could God be the Redeemer of the people, except he blotted out their sins? For as long as he imputes sins to us, he must necessarily be angry with us, we must be necessarily altogether alienated from him and deprived of his blessing. He then does not say in vain that he will be a purifier; for when pollutions are cleansed, there follows another thing, which we have already noticed as to this, future redemption, and with this —

He at last concludes and says And Jehovah shall dwell in Zion. The Prophet recalls again the attention of the people to the covenant; as though he said, “God has willingly and bountifully promised all that has been mentioned, not because the people have deserved this, but because God has deigned long ago to adopt the children of Abraham, and has chosen mount Zion as his habitation.” He shows then this to be the reason why God was now inclined to mercy, and would save a people, who had a hundred times destroyed themselves by their sins.