NASB (UPDATED) TEXT: Joe 3:1-8 1”For behold, in those days and at that time,
When I restore the fortunes of Judah and Jerusalem,
2I will gather all the nations
And bring them down to the valley of Jehoshaphat.
Then I will enter into judgment with them there
On behalf of My people and My inheritance, Israel,
Whom they have scattered among the nations;
And they have divided up My land.
3They have also cast lots for My people,
Traded a boy for a harlot
And sold a girl for wine that they may drink.
4”Moreover, what are you to Me, O Tyre, Sidon and all the regions of Philistia? Are you rendering Me a recompense? But if you do recompense Me, swiftly and speedily I will return your recompense on your head. 5Since you have taken My silver and My gold, brought My precious treasures to your temples, 6and sold the sons of Judah and Jerusalem to the Greeks in order to remove them far from their territory, 7behold, I am going to arouse them from the place where you have sold them, and return your recompense on your head. 8Also I will sell your sons and your daughters into the hand of the sons of Judah, and they will sell them to the Sabeans, to a distant nation,” for the LORD has spoken.
Joe 3:1 “in those days and at that time” This refers to the eschatological event of Joe 2:28-32 .
NASB, NRSV,
NJB, JPSOA “I will restore the fortunes”
NKJV “I will bring back the captives”
TEV “I will restore the prosperity”
The Septuagint, Peshita, and King James have “I shall bring again the captivity.” However, context seems to demand a positive statement (i.e., bring Judah and Jerusalem back from exile, e.g., Deu 30:3 ) rather than a negative one (cf. NIV's translation). Other places where this phrase is used are Jer 30:18 ; Jer 32:44 .
The VERB (BDB 99:6 , KB 142:7 ) is a Qal IMPERFECT, but Jewish scribes recognized a problem and read it as a Hiphil IMPERFECT.
The kethib (“what is written,” i.e., the MT text) has “return the captivity (i.e., the captives,” cf. Jer 30:18 ; Jer 32:44 ), while the qere (“what is read,” i.e., the suggestions of the Masoretic scholars) has “restore the fortunes,” cf. Job 42:10 ; Hos 6:11 ; Zep 3:20 .
▣ “Judah and Jerusalem” It is obvious from reading Joe 3:1-2 in context that God is asserting His ownership of the Promised Land and His promise to the descendants of Abraham (cf. Gen 12:1-3 ; Gen 15:1 ; Gen 15:18 ; Gen 17:1-5 ). In Joe 3:2 he uses the word “Israel” to describe Judah and Jerusalem, which are mentioned in Joe 3:1 . This shows me that we are in a post-exilic period where Israel has become the collective name for the returning people of God, not the northern ten tribes.
SPECIAL TOPIC: ISRAEL (THE NAME) <http://www.freebiblecommentary.org/special_topics/israel.html>
Joe 3:2 “I will gather the nations” The “nations” (i.e., all humanity) has always been the focus of God's activity (cf. Gen 1:26-27 ; Gen 2:7 ; Gen 3:15 ; Gen 12:3 ; Exo 19:5 ). Because of human sin and rebellion the nations are dealt with in two ways:
1. judgment, Psalms 2 (see Act 4:25-26 ); 46; 83; Isa 66:18-24 ; Ezekiel 3:2 ; Ezekiel 3:8 ; Ezekiel 3:9 ; Zep 3:8 ; Zec 14:2 2. salvation, Isa 42:5-9 ; Isa 45:22-23 ; Isa 49:6 ; Isa 51:4-8 ; Isa 56:6-8 ; Isa 60:1-3 ; Zep 3:9 Peter's use of Joe 2:28-32 shows the priority of #2. If there is only one God, if He created the world for fellowship with humans, if humans are made uniquely in the image and likeness of God, then God chose Abraham to choose all humanity, not just part of it!
Note the VERBS: YHWH “will gather” (BDB 86:7 , KB 106:2 , Piel PERFECT), the nations “scattered” (BDB 80:8 , KB 92:1 , Piel PERFECT). In reality it was YHWH who did both! The exile of God's people was allowed/engineered by YHWH Himself. The nations are His instruments of judgment as well as the object of judgment! Not only this, but they are the focus of salvation. See Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN <http://www.freebiblecommentary.org/special_topics/YHWHs_plan.html>.
▣ “bring them down” This VERB (BDB 43:2 , KB 43:4 , Hiphil PERFECT) is used
1. literally of YHWH bringing someone into a physical valley
2. figuratively of YHWH bringing low (i.e., judging, cf. Isa 10:13 ; Isa 43:14 ; Jer 49:16 ; Jer 51:40 ; Eze 26:20 ; Hos 7:12 ; Amo 9:2 ; Oba 1:4 )
▣ “the valley of Jehoshaphat” His name means “YHWH judges” (BDB 22:1 ). I personally believe that this is not so much a geographical location related to King Jehoshaphat as it is a play on the word “Jehoshaphat.” We see a similar designation in Joe 3:14 , “the valley of decision.”
Some visitors to Jerusalem in 33:3 A.D. record that the Kidron Valley was known as the valley of Jehoshaphat, but Eusebius, an early church historian, says that it was specifically the valley of the sons of Hinnom (just south of Jerusalem).
▣ “I will enter into judgment with them there” This refers to the very army that YHWH has brought against His own people (i.e., Assyria, Babylon). YHWH uses these foreign armies for His purposes, but they are responsible for their acts. YHWH is in control of human history for His purposes! If this is true (and I believe it is) then all history is a result of human rebellion (cf. Genesis 3) and God's plan to restore it!
▣ “My people and My inheritance, Israel” This is a series of three covenant terms. God used the family of Abraham to
1. reveal Himself to the nations
2. bring the Messiah into the world
The benefits (and responsibilities) of these chosen, covenant people are spelled out in Romans 9.
“My inheritance” alludes to YHWH's unique ownership of the Promised Land (cf. Lev 25:23 ; Isa 14:25 ; Jer 2:7 ; Eze 36:5 ; Eze 38:16 ; Joe 1:6 ; Joe 3:2 ). In a sense, all lands belong to YHWH by means of creation, but for His redemptive, Messianic purposes, Palestine is uniquely His land (cf. Gen 12:1 ; Gen 12:7 ; Gen 13:15 ; Gen 15:18 ; and its NT interpretation in Gal 3:16 ).
▣ “they” The sins of the invaders are listed in the following verses:
1. scattered Israel among the nations
2. divided up and cast lots for Israel's land
3. turned Israel into slaves
4. robbed YHWH's temple of its treasures
Joe 3:3 “also cast lots for My people” This (BDB 39:1 , KB 38:8 , Qal PERFECT) refers to ancient slave trade (cf. historical references: Homer's Odyssey 1:5 .463-84; Heroditus's Persian Wars 1.1 ; 2.54, 56; biblical references: Oba 1:11 ; Nah 3:10 ). It is alluded to in Gen 37:36 ; Eze 27:13 ; Joe 3:6-8 ; Amo 1:6 .
▣ “traded a boy for a harlot” The Peshitta has “for a harlot's hire,” which seems to be the thrust of this verse (cf. Deu 28:68 ). This verse highlights the greed and immorality of the invaders. They saw no value in the lives of God's people (cf. Amo 2:6 ; Amo 8:6 ).
Joe 3:4-8 This is a prose section surrounded by poetry. It is addressed to Israel's enemies. Their abuse of Israel was, in a sense, an abuse of God (i.e., Mat 25:40 ; Act 9:4 ; Act 22:7 ; Act 26:14 ; 1Co 8:12 ).
Joe 3:4 “Me” Notice the FIRST PERSON PRONOUNS in the NASB translation of this section (i.e., Joe 3:1-8 ). The prophet is speaking for YHWH (i.e., “the Lord has spoken,” Joe 3:8 ):
1. “I,” Joe 3:1-2 (twice),8
2. “My,” Joe 3:2 (thrice),3,5 (thrice)
3. “Me,” Joe 3:4 (thrice)
There is an interchange of persons (i.e., THIRD PERSON, FIRST PERSON) in this chapter:
1. YHWH speaks, Joe 3:1-8 2. the prophet speaks on YHWH's behalf, Joe 3:9-11 3. YHWH speaks, Joe 3:12-13 4. the prophet speaks on YHWH's behalf, Joe 3:14-16 5. YHWH speaks, Joe 3:17-21 It is uncertain how the inspired biblical author received his revelation from the Spirit. It seems the mechanisms were not standard, but fluid (i.e., dreams, visions, direct speech, angelic messengers, current events, precious Scripture).
▣ “swiftly and speedily” These two terms (BDB 88:6 , and 55:5 ) are also used in Isa 5:26 , which speaks of the speed and strength of the Babylonian army (cf. Isa 5:26-30 ), summoned by YHWH for Israel's judgment. But now as they did to others, it will be done to them! This is a typical reversal. Evil plans often return to the planners; righteousness will prevail in the end! This phrase is an idiom of this truth (i.e., we reap what we sow, cf. Gal 6:7 ).
▣ “recompense” This PARTICIPLE (BDB 102:2 , KB 153:2 , Piel PARTICIPLE) means to restore (cf. Joe 2:25 ) or require in judgment (cf. Deu 7:9-10 ; Jer 51:24 ; Jer 51:56 ). The best parallel passage is Isa 65:1-7 , where the truth of God's love for all people becomes the very ground for His judgment on the nations. He reached out to them, but they rejected Him! God loves the nations and is trying to reach them through Israel, but instead of salvation, their self-centered idolatry resulted in judgment.
Joe 3:5 “Since you have taken My silver and My gold, brought My precious treasures to your temples”
These phrases speak of the common ancient Near East practice of defeated people's temple treasures (BDB 32:6 ) being taken to the victor's national temple as a visible token of the superiority of the victor's deity.
If, as I think, this reflects Nebuchadnezzar's conquest of Judah, then the items of YHWH's temple in Jerusalem were taken in 58:6 B.C. to the temple of Marduk in Babylon and put on display (note, 2Ki 24:13 ; 2Ki 25:15 ; Dan 5:2 ).
It is surprising that “temples” (BDB 22:8 ) is plural. Possibly the Babylonians gave some of the temple treasures to the other national armies who were part of the Babylonian army (e.g., Edom spoken of in Obadiah).
The other option is to see the Hebrew word “temples” as referring to “palaces” (cf. Isa 13:22 ; Hos 8:14 ; Amo 8:3 ).
Joe 3:6 “sold the sons of Judah and Jerusalem to the Greeks” Amo 1:6-9 speaks of the slave trade of Gaza and Tyre. The mention of the term “Greeks” has caused concern for many commentators related to the date of Joel: (l) some say that it is a metaphor for far-off peoples and (2) others assert that it refers to the nation of Greece (cf. Gen 10:2 ; Gen 10:4 ). See Gleason Archer, Encyclopedia of Bible Difficulties, p. 296.
Joe 3:7 This verse is reminiscent of Joe 3:4 . Two Hiphil VERBALS describe YHWH's action:
1. one in deliverance, “I am going to arouse them (Israelites sold as slaves),” BDB 73:4 , KB 80:2 , Hiphil PARTICIPLE
2. one in judgment, “I will return your recompense on your head,” BDB 99:6 , KB 142:7 , Hiphil PERFECT
Again we see the common theological theme of role reversal (cf. Joe 3:8 )!
Joe 3:8 “Also I will sell your sons and your daughters” God gives to them what they gave to others. We learn from history that the city of Sidon was captured and sold into slavery by Antiochus III in 34:5 B.C. We also learn that the cities of Tyre and Gaza were captured and sold into slavery by Alexander II, “the Great,” in 33:2 B.C. The Judeans were sold to a power to the northwest, but the sea people would be sold to a power of the southeastern desert, the Sabeans (BDB 98:5 ).
▣ “the Sabeans” This refers to Arab traders who controlled the eastern trade routes until they were overthrown by the Mineans who became the dominant power in southern Arabia around the 40:0 's B.C. The Queen of Sheba was a member of this tribal identity (cf. Psa 72:10Jer 6:20 and Eze 27:22 ).
NASB (UPDATED) TEXT: Joe 3:9-17 9Proclaim this among the nations:
Prepare a war; rouse the mighty men!
Let all the soldiers draw near, let them come up!
10Beat your plowshares into swords
And your pruning hooks into spears;
Let the weak say, “I am a mighty man.”
11Hasten and come, all you surrounding nations,
And gather yourselves there.
Bring down, O LORD, Your mighty ones.
12Let the nations be aroused
And come up to the valley of Jehoshaphat,
For there I will sit to judge
All the surrounding nations.
13Put in the sickle, for the harvest is ripe.
Come, tread, for the wine press is full;
The vats overflow, for their wickedness is great.
14Multitudes, multitudes in the valley of decision!
For the day of the LORD is near in the valley of decision.
15The sun and moon grow dark
And the stars lose their brightness.
16The LORD roars from Zion
And utters His voice from Jerusalem,
And the heavens and the earth tremble.
But the LORD is a refuge for His people
And a stronghold to the sons of Israel.
17Then you will know that I am the LORD your God,
Dwelling in Zion, My holy mountain.
So Jerusalem will be holy,
And strangers will pass through it no more.
Joe 3:9-13 A final end-time attack of the kingdoms of this world against the kingdom of our God and His Christ is mentioned over and over again in Scripture (cf. Isa 8:9 ; Isa 8:14 ; Isa 17:12-14 ; Ezekiel 3:8-39 ; Zechariah 1:2-14 ; Rev 16:14-16 ; Rev 19:17-19 ).
This call to arms has several commands:
1. “proclaim this among the nations,” Joe 3:9 , BDB 89:4 , KB 112:8 , Qal IMPERATIVE, cf. Isa 40:6 ; Amo 3:6 2. “prepare a war” (i.e., “consecrate,” cf. Joe 1:14 ; Joe 2:15 ), Joe 3:9 , BDB 87:2 , KB 107:3 , Piel IMPERATIVE, cf. Jos 7:13 ; Jer 6:4 ; Jer 22:7 ; Jer 51:27-28 3. “rouse the mighty men.” Joe 3:9 , BDB 73:4 , KB 80:2 , Hiphil IMPERATIVE, cf. Isa 41:2 ; Isa 41:25 ; Jer 50:9 ; Jer 51:1 4. “Let all the soldiers draw near,” Joe 3:9 , BDB 62:0 , KB 67:0 , Qal IMPERFECT used in a JUSSIVE sense, cf. Jer 46:3 5. “Let them come up,” Joe 3:9 , BDB 74:8 , KB 82:8 , Qal IMPERFECT used in a JUSSIVE sense, cf. Isa 7:6 ; Isa 36:10 ; Jer 48:18 6. “Beat your plowshares into swords,” Joe 3:10 , BDB 51:0 , KB 50:7 , Qal IMPERATIVE, usually the opposite, Isa 2:4 ; Mic 4:3 7. “Let the weak say,” Joe 3:10 , BDB 5:5 , KB 6:5 , Qal IMPERFECT used in a JUSSIVE sense
8. “Hasten” (i.e., “lend aid”), Joe 3:11 , BDB 73:6 , KB 80:4 , Qal IMPERATIVE, found only here in the OT
9. “Come,” Joe 3:11 , BDB 9:7 , KB 11:2 , Qal IMPERATIVE (used in sense of “come and join with”)
10. “gather yourselves there,” the MT has a Niphal PERFECT (BDB 86:7 , KB 106:2 ), but it could also be a Niphal IMPERATIVE, which would match the series of IMPERATIVES in Joe 3:9-13 11. “Bring down,” Joe 3:11 , BDB 63:9 , KB 69:2 , Hiphil IMPERATIVE, the Hiphil is found only here and refers to YHWH's mighty army, cf. Isa 13:3 12. “Let the nations be aroused,” Joe 3:12 , BDB 73:4 , KB 80:2 , Niphal IMPERFECT used in a JUSSIVE sense, similar to Joe 3:9 13. “Come up,” Joe 3:12 , BDB 74:8 , KB 82:8 , same as Joe 3:9 14. “Put in the sickle,” Joe 3:13 , BDB 101:8 , KB 151:1 , Qal IMPERATIVE (i.e., the harvest of judgment is ripe, cf. Jer 51:33 )
15. “Come,” Joe 3:13 , BDB 9:7 , KB 11:2 , Qal IMPERATIVE, cf. Joe 3:11 , used of YHWH coming down in judgment (“day of the LORD,” Joe 3:12-14 )
16. “tread” (i.e., “come down”), Joe 3:13 , BDB 43:2 , KB 43:4 , Qal IMPERATIVE (or possibly from BDB 92:1 , KB 119:0 I) used of YHWH coming down in judgment (“day of the LORD,” Joe 3:12-14 )
Joe 3:10 “Beat your plowshares into swords, and your pruning hooks into spears” This is exactly the opposite of the eschatological peace which was promised in Isa 2:4 and Mic 4:3 . Violence precedes peace (cf. Matthew 2:4 ; Luke 2:1 ; Mark 1:3 ).
▣ “Let the weak say, 'I am a mighty man,'“ In context this refers to agricultural workers who are now called on to be soldiers (opposite of Deu 20:8 ). This shows the all-out military effort of the kingdoms of this world. In Zec 12:8 this same metaphor is used, but of the people of God.
Joe 3:11 “Bring down, O LORD, Thy mighty ones” This may refer to the invisible angelic army of God in 2Ki 6:16-17 ; Zec 14:5 , (cf. NIDOTTE, vol. 1, pp. 811-812). Other allusions to God's army of angels are found in Deu 33:2-3 ; Mat 16:27 ; Mat 25:31 ; Mar 8:38 ; 2Th 1:7 ; and Rev 19:14 . However, because of Isa 13:3 it may refer to human armies (i.e., Cyrus, cf. Isa 44:28 to Isa 45:7 ) used by YHWH.
Joe 3:13-14 There are three agricultural metaphors used to describe God's judgment: (l) the sickle (BDB 61:8 ); (2) treading grapes (BDB 43:2 ); and (3) “to drag over a threshing floor” which is the etymological background for the term “decision” (BDB 35:8 ) used in Joe 3:14 (twice). The sickle is mentioned in Isa 63:1-6 , while the treading of the grapes is mentioned of judgment in Mic 4:12-13 . Both metaphors are mentioned in Rev 14:15 ; Rev 14:18 ; Rev 14:20 .
Joe 3:13 “the vats overflow” The parallelism clearly shows this is a metaphor of evil:
1. the wine press is full
2. the vats overflow
3. their wickedness is great
This same VERB (BDB 100:3 II, KB 144:8 , Hiphil PERFECT) is used in Joe 2:24 to describe YHWH's restoration of covenant blessing (cf. Deuteronomy 2:8 ), but here to describe the extent of the evil of the nations! The nations reap judgment, but the covenant people reap blessing (cf. Joe 3:18-21 ).
Joe 3:14 “Multitudes, multitudes” This large army is described in Isa 34:2-8 .
▣ “For the day of the LORD is near” The time element is the crucial question. It can be explained in light of prophetic literature taking a current event (i.e., locust plague, cf. Joe 1:15 ) and projecting it into the future (end-time battle between the nations and the nation of God, cf. Joe 2:1 ; Joe 3:14 ). For a good discussion, see Hard Sayings of the Bible, pp. 327-328. See Special Topic: That Day <http://www.freebiblecommentary.org/special_topics/day,that.html>.
▣ “the valley of decision” This is possibly the valley mentioned in Zec 14:4 .
Joe 3:15 “The sun and moon grow dark” This is apocalyptic language to describe God's coming to His creation (cf. Joe 2:10 ; Joe 2:31 ; Isa 13:10 ; Jer 4:23 ; Eze 32:8 ; Zec 14:6 ). The permanent creation is permanent no longer. Time is no more!
▣ “the stars lose their brightness” This VERB (BDB 6:2 , KB 7:4 , Qal PERFECT) is used both here and in Joe 2:10 in a context that demands diminishing, yet the word is not ordinarily used in this sense. It usually refers to gathering at harvest time or YHWH gathering His people back to Palestine.
Here apparently it has the connotation of “taking away” (i.e., harvesting) the light of the stars to match the darkening of the sun and moon.
Joe 3:16 “The LORD roars from Zion” Since I hold to a late post-exilic date, I believe that Joel quotes Amos (cf. Amo 1:2 ; also note Jer 25:31 ).
NASB “the heavens and the earth tremble”
NKJV “the heavens and the earth will shake”
NRSV “the heavens and the earth shake”
TEV, NJB “earth and sky tremble”
Heavens and earth are the two inclusive objects of Elohim's creation in Gen 1:1 . Therefore, they are the two oldest and most permanent aspects of creation.
Their trembling is noted in Joe 2:10 . It occurs
1. at YHWH coming to Mt. Sinai, Exo 19:18 ; Psa 68:8 2. at YHWH coming from Seir, Jdg 5:4 3. at YHWH's anger, 2Sa 22:8-9 ; Isa 13:13 ; Jer 51:29 4. at YHWH's eschatological coming, Joe 2:10 ; Joe 3:16 ; Hag 2:6 (also note Hab 3:6 )
The “trembling” (BDB 95:0 , KB 127:1 , Qal PERFECT) in the NT denotes the New Age, New Kingdom, New People that are not to be shaken (cf. Heb 12:26-28 ; Isa 54:10 ).
▣ “But the LORD is a refuge for His people” This term “refuge” (BDB 34:0 , KB 33:7 ) is used often of the safety to be found in YHWH.
1. the VERB, 2Sa 22:3 ; Psa 2:12 ; Psa 5:11 ; Psa 7:1 ; Psa 11:1 ; Psa 16:1 ; Psa 18:2 ; Psa 25:20 ; Psa 31:1 ; Psa 31:19 ; Psa 34:8 ; Psa 34:22 ; Psa 37:40 ; Psa 57:1 ; Psa 64:10 ; Psa 71:1 ; Psa 118:8-9 ; Psa 141:8 ; Psa 144:2 ; Isa 57:13 2. the NOUN, Psa 14:6 ; Psa 46:1 ; Psa 61:4 ; Psa 62:7-8 ; Psa 71:7 ; Psa 73:28 ; Psa 91:2 ; Psa 91:9 ; Psa 142:5 ; Pro 14:26 ; Isa 4:6 ; Isa 25:4 ; Isa 32:2 ; Jer 17:17 For me, Psa 18:1-3 ; Psa 91:1-4 are the best series of metaphors describing YHWH's protection and care to those who know Him and trust Him and obey Him!
▣ “And a stronghold to the sons of Israel” This is another wonderful metaphor of God's protection (BDB 73:1 ). “Refuge” and “stronghold” are both found in Psa 31:2 ; Psa 31:5 ; Psa 37:39-40 ; Isa 25:4 ; Nah 1:7 . It is also found in Psa 27:1 ; Psa 28:8 ; Psa 43:2 ; Psa 52:7 ; Isa 17:10 ; Isa 27:5 ; Jer 16:19 . Our strength and protection are in YHWH and in Him alone!
Joe 3:17 “Then you will know that I am the LORD your God” This emphasizes the personal relationship involved in the Covenant between YHWH and His people (see note at Joe 2:27 ). This emphasis on personal relationship in the word “know” (BDB 39:3 , KB 39:0 , Qal PERFECT) can be seen in Gen 4:1 and Jer 1:5 .
The term “LORD” is YHWH (BDB 21:7 ); the term translated “God” is Elohim (BDB 4:3 ). These names hold theological significance. See Special Topic: The Names for Deity at Oba 1:1 .
▣ “Zion My holy mountain
So Jerusalem will be holy” Notice the parallelism: (1) Zion = Jerusalem and (2) holy mountain = temple (Mt. Moriah). Jerusalem is holy because of the personal presence of YHWH. His temple (esp. the Ark of the Covenant) is the special place where heaven and earth meet. YHWH symbolically dwelt between the wings of the Cherubim on the lid (mercy seat) of the Ark. Heaven was His dwelling place, but the Ark was His footstool.
▣ “And strangers will pass through it no more” This is an emphasis on no more military invasions (cf. Isa 52:1 ; Nah 1:15 ; Zec 9:8 ; 1Pe 1:4 ).
NASB (UPDATED) TEXT: Joe 3:18-21 18And in that day
The mountains will drip with sweet wine,
And the hills will flow with milk,
And all the brooks of Judah will flow with water;
And a spring will go out from the house of the LORD
To water the valley of Shittim.
19Egypt will become a waste,
And Edom will become a desolate wilderness,
Because of the violence done to the sons of Judah,
In whose land they have shed innocent blood.
20But Judah will be inhabited forever
And Jerusalem for all generations.
21And I will avenge their blood which I have not avenged,
For the LORD dwells in Zion.
Joe 3:18 “it will come about in that day” This metaphor of a special “day” dominates Joel. In Joe 1:1 to Joe 2:17 it is a day of invasion and destruction because of Israel's sin, but in Joe 2:28 to Joe 3:21 it becomes a day of renewal and restoration. This fluctuation illustrates that the coming of YHWH can be for judgment or blessing. Believers' lifestyle faith determines which one! YHWH wants a holy people to reflect His character to the world. In the end-time this redemptive purpose will be fulfilled and God's people will be changed and prepared for an eternal fellowship with the one and only creator, redeemer, covenant-making God!
▣ “the mountains will drip with sweet wine” This end-time restoration is also seen in Isaiah 3:5 ; Amo 9:13-15 ; and Ezekiel 4:7 . On “sweet wine,” see Special Topic: Biblical Attitudes Toward Alcohol and Alcoholism <http://www.freebiblecommentary.org/special_topics/alcohol.html>.
▣ “And all the brooks of Judah will flow with water” There will be seasonal and abundant rain (cf. Joe 2:23 ), which is the opposite of chapter 1.
▣ “And a spring will go out from the house of the LORD” This is a common eschatological motif (cf. Psa 46:4 ; Psa 65:9-13 ; Eze 47:1-12 ; Zec 14:8 ; Rev 22:1-2 ). Water is a sign of the blessings and presence of God (e.g., Psa 36:5-9 ; Isa 12:3 ).
▣ “To water the valley of Shittim” This means “wadi of Acacias” (BDB 100:8 ). Shittim is a place name, but it is on the eastern side of the Jordan River opposite Jericho and, therefore, cannot be the focus of this passage. Therefore, this is another metaphor of agricultural abundance; even the deserts will be well watered and bloom!
Joe 3:19 “Egypt. . .Edom will become a desolate wilderness” There has been much discussion as to whether this was to have been fulfilled historically or if these countries are simply traditional enemies used in an eschatological end-time sense (God's people blessed, unbelievers cursed). It is my opinion that they are traditional enemies used in a symbolic way.
The specific mention of Edom, a much smaller nation than Egypt, probably relates directly to Obadiah (esp. Joe 3:10 ).
Joe 3:20 “Judah will be inhabited forever, and Jerusalem for all generations” This has not been fulfilled historically, which seems to make it eschatological (i.e., Amo 9:15 ). There is some wonderment today whether the current state of Israel is God's fulfillment of ancient prophecy. I must admit that I have some doubts. However, God uses who and what He wants to accomplish His redemptive purposes!
My doubts about the modern state of Israel being the fulfillment of OT national prophecies are:
1. The modern state of Israel is made up mostly of proselyte Jews, not ethnic Jews (i.e., Russian and European Jews are from the European Kahzar conversion in the Middle Ages (740 A.D.). Therefore, the promises to Abraham and his seed of Genesis 1:2 , 15, 17 cannot be racial, but must be a faith issue (cf. Rom 2:28-29 ).
2. The OT covenantal promises are made to a believing, faithful remnant. They are conditional promises! If the NT is God's revelation and Jesus is God's Messiah, then modern Israel is not believing Israel (e.g., Zec 12:10 ; Romans 9-11; Galatians 3). See Special Topic: Why are OT Covenant Promises so Different from NT Covenant Promises? <http://www.freebiblecommentary.org/special_topics/eschatology.html>.
Joe 3:21 NASB “And I will avenge their blood which I have not avenged”
NKJV “For I will acquit them of bloodguilt, whom I had not acquitted”
NRSV “I will avenge their blood, and I will not clear the guilty”
TEV “I will avenge those who were killed, I will not spare the guilty”
NJB “I shall avenge their blood and let none go unpunished”
LXX “I will make inquisition for their blood, and will by no means leave it unavenged”
PESHITTA “For I will avenge their blood, and I will not absolve the offenders”
REB “I shall avenge their blood, the blood I have not yet avenged”
JPSOA “Thus I will treat as innocent blood which I have not treated as innocent”
This is a very difficult verse to translate (cf. The Bible in Twenty-six Translations for a multiplicity of English translations of this ambiguous Hebrew phrase).
The MT Hebrew text has the VERB (BDB 66:7 , KB 72:0 , Piel PERFECT) meaning
1. “hold innocent” or “acquit,” cf. Job 9:28 ; Job 10:14 ; Psa 19:13 2. “leave unpunished,” cf. Exo 20:7 ; Deu 5:11 ; Jer 30:11 ; Jer 46:28 Some translations prefer (BDB 66:7 , KB 72:1 ) the meaning “avenge,” cf. 2Ki 9:7 ; Jer 51:36 . In context, the “shed innocent blood” of Joe 3:19 must relate to Joe 3:21 . Either the Israelites will be forgiven or the invading armies will be held accountable. Whichever it is, Israel is restored and established!
▣ “For the LORD dwells in Zion” (cf. Joe 2:27 ). The term “dwells” (BDB 101:4 , KB 149:6 , Qal ACTIVE PARTICIPLE) is from the same root as Shekinah. God dwelling with His people is the emphasis of Genesis 1 and also Rev 21:3 (also note Isa 7:14 ; Mat 1:23 ; Joh 14:23 ).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Has this restoration already occurred or is it future?
2. Is this restoration referring to racial Jews only, or is the Church somehow included?
3. When, where and how will the end-time battle occur?
4. Why has there been so much disagreement and controversy over this subject?
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.
