Exegetical and Hermeneutical Commentary of Joel 2:17

Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where [is] their God?

17. weep ] in grief and contrition: cf. Jdg 2:4; and on Joe 2:12.

between the porch and the altar ] between the porch on the E. end of the Temple (1Ki 6:3), and the great altar of burnt-offering in front of it (1Ki 8:64; 2Ch 8:12) in the ‘inner court’ (1Ki 6:36), also called ‘the court of the priests,’ in contradistinction to the ‘great court’ ( ib.) outside, into which alone the laity were admitted. The same expression occurs in Eze 8:16. The priests are pictured as engaged there in supplication, with their faces (unlike those of the idolaters in Eze 8:16) turned towards the sanctuary.

give not thine inheritance to reproach ] cf. Eze 22:4; Eze 36:30 (“the reproach of famine among the nations ”); Psa 44:13; Psa 79:4; Psa 89:41. The fact of Judah’s being Jehovah’s people and inheritance, is made the basis of the appeal, as Deu 9:26; Deu 9:29.

that the nations should rule over them ] This translation is perfectly legitimate grammatically; but in the context there has been no mention of Judah being dominated by foreign nations, but only of the country having been devastated by locusts and drought; hence the rendering make proverbs of (i.e. use their name as a by-word) is more probable (cf. R.V. marg.); comp. Jer 24:9 (“to be a reproach and a proverb in all places whither I shall drive them”), Psa 44:13 a, 14 a. The country suffering as it did, the heathen would be tempted to mock Israel, to declare that they were abandoned by their God, and that He lacked either the power or the will to save them. Comp. Exo 32:12; Num 14:13-16; Deu 9:28.

wherefore should they say among the peoples, Where is their God? ] Such is the taunt which the peoples of the earth would address to them, when they saw their distress. Comp. Mic 7:10; Psa 42:10; Psa 79:10; Psa 115:2, in Psa 79:10, as here, a motive for God’s intervention.

With the general picture of the nation, small and great alike, assembled as suppliants in the Temple, with the priests leading their devotions, comp. Jdt 4:9-15 .

Fuente: The Cambridge Bible for Schools and Colleges

Let the priests, the ministers of the Lord, weep between the porch and the altar – The porch in this, Solomons temple, was in fact a tower, in front of the holy of holies, of the same breadth with the temple, namely, 20 cubits, and its depth half its breadth, namely, 10 cubits 1Ki 6:3, and its height 120 cubits, the whole overlaid within with pure gold 2Ch 3:4. The brass altar for burnt-offerings stood in front of it 2Ch 8:12. The altar was of brass, twenty cubits square; and so, equal in breadth to the temple itself, and ten cubits high 2Ch 4:1. The space then between the porch and the altar was enclosed on those two sides 2Ch 7:7; it became an inner part of the court of the priests. Through it the priests or the high priest passed, whenever they went to sprinkle the blood, typifying the atonement, before the veil of the tabernacle, or for any other office of the tabernacle. It seems to have been a place of prayer for the priests. It is spoken of as an aggravation of the sins of those 25 idolatrous priests, that here, where they ought to worship God, they turned their backs toward the Temple of the Lord, to worship the sun Eze 8:16. Here, in the exercise of his office, Zechariah was standing 2Ch 24:20-21; Mat 23:35, when the Spirit of God came upon him and he rebuked the people and they stoned him. Here the priests, with their faces toward the holy of holies and the temple which He had filled with His Glory, were to weep. Tears are a gift of God. In holier times, so did the priests weep at the holy eucharist in thought of the Passion and Precious Death of our Lord Jesus, which we then plead to God, that they bore with them, as part of their dress, linen wherewith to dry their tears .

And let them say – A form of prayer is provided for them. From this the words, spare us good Lord, spare thy people, enter into the litanies of the Christian Church.

And give not thine heritage to reproach – The enmity of the pagan against the Jews was an enmity against God. God had avouched them as His people and His property. Their land was an heritage from God. God, in that He had separated them from the pagan, and revealed Himself to them, had made them His special heritage. Moses Exo 32:12; Num 14:13-16; Deu 9:28, Deu 9:9, then Joshua Jos 7:9, the Psalmists Ps. 74; Psa 79:1-13; 115, plead with God, that His own power or will to save His people would be called in question, if he should destroy them, or give them up. God, on the other hand, tells them, that not for any deserts of theirs, but for His own Names sake, He delivered them, lest the Pagan should be the more confirmed in their errors as to Himself Eze 20:5; Eze 36:21-23. It is part of true penitence to plead to God to pardon us, not for anything in ourselves, (for we have nothing of our own but our sins) but because we are the work of His hands, created in His image, the prince of the Blood of Jesus, called by His Name.

That the pagan should rule over them – This, and not the rendering in the margin, use a byword against them, is the uniform meaning of the Hebrew phrase. It is not to be supposed that the prophet Joel would use it in a sense contrary to the uniform usage of all the writers before him. Nor is there any instance of any other usage of the idiom in any later writer . The enigma which was closed, says Jerome, is now opened. For who that people is, manifold and strong, described above under the name of the palmerworm, the locust, the canker-worm and the catterpillar, is now explained more clearly, lest the pagan rule over them. For the heritage of the Lord is given to reproach, when they serve their enemies, and the nations say, Where is their God, whom they boasted to be their Sovereign and their Protector? Such is the reproach ever made against Gods people, when He does not visibly protect them, which the Psalmist says was as a sword in his bones (Psa 42:3, Psa 42:10; add Psa 79:10; Psa 115:2 : Mic 7:16); his tears were his meat day and night while they said it. The Chief priests and scribes and elders fulfilled a prophecy by venturing so to blaspheme our Lord, He trusted in God; let Him, deliver Him now, if He will have Him (Mat 27:43, from Psa 22:8).

Fuente: Albert Barnes’ Notes on the Bible

Verse 17. Let the priests – weep between the porch and the altar] The altar of burnt-offerings stood before the porch of the temple, 2Ch 8:12, and between them there was an open space of fifteen or twenty cubits. It was there that the priests prostrated themselves on such occasions. It was into this place that the priests brought the sacrifice or victim of atonement; and where the high priest laid his hands on the head of the victim confessing his sins.

Let them say] The following was the form to be used on this occasion, “Spare thy people,” &c. And if this be done with a rent heart, &c., “then will the Lord be jealous for his land, and pity his people,” Joe 2:18. He will surely save, if ye seriously return to and penitently seek him.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Let the priests, the ministers of the Lord, weep, see Joe 1:13.

Between the porch; that stately porch built by Solomon, 1Ki 6:3; Eze 40:48,49.

And the altar; not of incense, for that was in the holy place; but the great brazen altar, or altar of burnt-offering, which stood at some distance from this porch; and here the priests are commanded to stand, fasting and praying, whence they might be heard and seen by the people in the next court, in which the people were wont to pray.

Let them say, with loud voice, and with louder heart and affection; after this manner let them pray and intercede with God.

Spare: this includes confession of sin, acknowledging Gods justice, laying themselves at the foot of God for mercy, and imploring of mercy; Though we have sinned and deserve severe wrath, yet spare, deal not with us as we deserve.

Thy people: this includes all they can plead from the covenant of God with them, his grace, promise, faithfulness, &c.; We are thy peculiar people, thou art our God, therefore spare, &c.

Give not; thou only canst expose us to famine and servitude, and both will come upon us if thou first give us up to these predooming locusts, they will consume all, and if thou after give us up to those nations which as locusts are innumerable and irresistible. O give us not up to them.

Thine heritage; chosen, redeemed, possessed through many ages by thee. O Lord, even since we came out of Egypt thou hast owned us for thine heritage: though whilst we were impenitent, and sinned high against thee, we deserved to be cast off; now we return, repent, and pray, be gracious to us, and continue to own and bless thine heritage; since thou canst make it fruitful and beautiful, command it to excel in both; cultivate, fence, and watch over it, it is thine-heritage.

To reproach; it is a reproach to any land that it starves or eats up the inhabitants thereof, Num 13:32; Eze 36:30; and famine, though by locusts, will be a reproach to this thine heritage; it will be greater reproach to be slaves to the nations signified by the locusts; therefore of mercy deliver us from both one and the other.

The heathen; whether Assyrians, or Chaldeans, or Babylonians.

Rule over them; conquer first, and then enslave thy people; or, as the word will bear, take them up for a taunt and proverb, when they shall know that they leave their own land as too barren a place to maintain them, or seek their bread at a dear rate in heathen lands.

Wherefore should they say among the people, Where is their God? nay, these barbarous people will not so much consider our sins, or justify our God, but they will reproach God, our God, the great God, as if unable to maintain us. O spare for thine own glorys sake, never let them as Psa 115:2 deride thee our God.

Fuente: English Annotations on the Holy Bible by Matthew Poole

17. between the porch and . . .altarthe porch of Solomon’s temple on the east (1Ki6:3); the altar of burnt offerings in the court of the priests,before the porch (2Ch 8:12;compare Eze 8:16; Mat 23:35).The suppliants thus were to stand with their backs to the altar onwhich they had nothing to offer, their faces towards the place of theShekinah presence.

heathen should rule overthemThis shows that not locusts, but human foes, are intended.The Margin translation, “use a byword against them,”is not supported by the Hebrew.

wherefore should they say . .. Where is their God?that is, do not for thine own honor’ssake, let the heathen sneer at the God of Israel, as unable to saveHis people (Psa 79:10; Psa 115:2).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Let the priests, the ministers of the Lord, weep between the porch and the altar,…. Not the altar of incense which stood in the holy place; but the altar of burnt offering, where the priests used to stand and do service; but now having nothing to do of that kind, they are called upon to weep and pray between that and the porch of the temple; where they might be seen and heard by the people in the outward court which the porch led into: this is thought by some to be the same situation with that between the temple and the altar, Mt 23:35;

and let them say, spare thy people, O Lord; they are directed to plead, not in a way of justice, but mercy; that though it might be just with God to destroy these people, who were called by his name; yet it is entreated that he would not, but in mercy spare them, and not cut them off in his sore displeasure, which the present judgment threatened them with: there seems to be an argument for mercy suggested, in the relation these people stood in to God, they are “thy people”, whom thou hast chosen, and who are called by thy name; though this was also an aggravation of their sin; and the same may be observed in what follows:

and give not thine heritage to reproach: the people whom he had chosen for his inheritance, and the land of Canaan he had given to them for an inheritance; both which would be given to reproach if such a famine should ensue that they must be obliged to go into other countries for food:

that the Heathen should rule over them; as they would, should they be forced to leave their own country, and settle in theirs for the sake of food: or “to be a proverb”, or “byword, among the Heathen”, as Jarchi. This clause Jerom thinks opens the mystery, and explains who are meant by the mighty nation under the name of locusts, the enemies of the Jews; though this does not necessarily follow, take the words in either sense, as explained: it seems indeed very likely, that though the locusts may be understood literally, yet may be considered as an emblem of the Assyrian or Chaldean army, as we have all along observed; and, as the same ancient writer observes, when we read of the locusts, we should think of the Chaldeans, in which thought we may be confirmed by this clause:

wherefore should they say among the people, where [is] their God? they boast of as their Creator and Benefactor, their Protector and Defender, that gave them a land flowing with milk and honey, and abounding with all blessings? what is become of that? and where is he now? which the Gentiles would say in a reproaching blaspheming way, should they be reduced to famine by the locusts, or fall into the hands of their enemies; than which kind of reproach and blasphemy there is nothing more cutting to religious minds: see Ps 42:10; and this, as well as the former is used as an argument with God for mercy. The Targum is,

“where are they that are redeemed by the Word of your God?”

Fuente: John Gill’s Exposition of the Entire Bible

Then it follows, Between the court and the altar let the priests, the ministers of Jehovah, weep. It was the priests’ office, we know, to pray in the name of the whole people; and now the Prophet follows this order. It was not, indeed, peculiar to the priests to pray and to ask pardon of God; but they prayed in the name of all the people. The reason must be well known to us; for God intended by these legal types to remind the Jews, that they could not offer prayers to him, except through some mediator; the people were unworthy to offer prayers by themselves. Hence the priest was, as it were, the middle person. The whole of this is to be referred to Christ; for by him we now pray; he is the Mediator who intercedes for us. The people stood then afar off, we now dare to come nigh to God; for the vail is rent, and through Christ we are all made priests. Hence, we are allowed in familiar way and in confidence to call God our Father: and yet without Christ’s intercession, no access to God would be open to us. This then was the reason for the legal appointment. Hence the Prophet now says, Let the priests weep; not that he wished the people in the meantime to neglect their duty; but he expresses what had been prescribed by the law of God; that is, that the priests should offer supplications in the name of the people.

And he says, Between the court and the altar; for the people remained in the court, the priests themselves had a court by its side which they called the sacerdotal court; but the people’s court was over against the sanctuary. Then the priest stood, as it were, in the middle between God, that is, the ark of the covenant, and the people: the people also were standing there. We now perceive that what the Prophet meant was, that the people had the priests as their mediators to offer prayers; and yet the confession of them all was public. He calls the priests the ministers of Jehovah, as we have before found. He thus designates their office; as though he had said, that they were not more worthy than the rest of the people, as though they excelled by their own virtue or merits; but that the Lord had conferred this honor on the tribe of Levi by choosing them to be his ministers. It was then on account of their office that they came nearer to God, and not for any merit in their own works.

He further adds, Spare, Lord, or be propitious to, thy people; and give not thy heritage to reproach, that the Gentiles may rule over them. Here the Prophet leaves nothing to the priests, but to flee to God’s mercy; as though he had said that now no plea remained for the people, and that they were greatly deceived if they pretended any excuse, and that their whole hope was in God’s mercy. He afterwards shows the ground on which they were to seek and to hope for mercy; and he calls their attention to God’s gratuitous covenant, Give not thy heritage for a reproach to the Gentiles. By these words he shows, that if the Jews depended on themselves, they were past recovery; for they had so often and in such various ways provoked God’s wrath, that they could not hope for any pardon: they had also been so obstinate that the door as it were had been closed against them on account of their hardness. But the Prophet here reminds them, that as they had been freely chosen by God as his peculiar people, there remained for them a hope of deliverance, but that it ought not to have been sought in any other way. We now then understand the design of the Prophet, when he speaks of God’s heritage; as though he had said, that the people could now undertake nothing to pacify God, had they not been God’s heritage: Give not then thy heritage to reproach. He had in view the threatening, which he had before mentioned; for it was an extreme kind of vengeance, when the Lord determined to visit his people with utter destruction; after having worn them out and consumed them by famine and want, God resolved wholly to consume them by the sword of enemies. It is then to this vengeance that he now alludes when he says, That the Gentiles may not rule over them. It is therefore absurd, as many do, to connect with this the discourse concerning the locusts: such a thing is wholly inconsistent with the design of the Prophet. (7)

It is then added, Why should they say among the people, Where is their God? The Prophet now adduces another reason, by which the Jews might propitiate God, and that is, because his own glory is concerned: this reason has indeed an affinity to the former, for God could not expose his heritage to the reproaches of the Gentiles without subjecting also his holy name to their blasphemies. But the Prophet shows here more distinctly that God’s glory would be subject to reproach among the nations, if he dealt with the people according to the full demands of justice; for the Gentiles would contemptuously deride him, as though he could not save his people. Hence in this second clause he reminds us, that when engaged in seeking pardon, we ought to place before our eyes The glory of God, that we ought not to seek our own salvation without remembering the holy name of God, which ought of right to be preferred to all other things. And at the same time he strengthens also the hope of the people, when he teaches that the glory of God is connected with the salvation of those who had sinned; as though he had said, “God, that he may provide for his own glory, will have mercy on you.” They must then have come more willingly to God’s presences when they saw that their salvation was connected with the glory of God, and that they would be saved that the name of God might be preserved safe and free from blasphemies.

We now then perceive what the Prophet meant in this verse: he first strips the Jews of all confidence in works, showing that nothing remained for them except they fled to God’s free mercy. He then shows that this mercy is folded on God’s gratuitous covenant, because they were his heritage. In the third place, he shows that God would be merciful to them from a regard to his own glory, lest he should expose it to the reproaches of the Gentiles, if he exercised extreme severity towards his people. Let us now proceed —

(7) Dr. Henderson, in his learned work on the Minor Prophets, lately published, agrees with Calvin in rejecting the interpretation alluded to here, though adopted by many learned men. He considers that the Assyrians, and not locusts, are described in the beginning of this chapter and that the Prophet “employs language borrowed from the appearance and movements of these insects, in order to make a deeper impression upon his hearers, whose minds were full of ideas derived from them as instruments of the calamity under which they were suffering.” The locusts in the first chapter are spoken of as having already appeared; but the judgment detailed in this chapter is represented as future. — Ed.

Fuente: Calvin’s Complete Commentary

(17) That the heathen should rule over them.All mention of the locusts is dropped. The lesser calamity is swallowed up in the apprehension of the greater.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Joe 2:17. Between the porch and the altar This porch seems to be the same with that mentioned 1Ki 6:3 which was twenty cubits long, and overlaid within with pure gold, 2Ch 3:4. This porch separated the temple from the court of the priests; in which court was the altar of burnt-offerings; and between this altar and the porch of the sanctuary was the station of the priests when they ministered to Jehovah. It was common among the Jews to have certain forms of prayer or praise prescribed to the priests, at their public ministrations. Such was this delivered by the prophet, Spare thy people, &c. Upon which St. Jerome observes very well, that it opens the mystery, and manifestly shews what that strong and mighty nation is, which was represented under the locusts; namely, the heathen; the nations who were the enemies of the Jews. See Chandler and Pocock.

Fuente: Commentary on the Holy Bible by Thomas Coke

Joe 2:17 Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where [is] their God?

Ver. 17. Let the priests, the ministers of the Lord ] Let not them be either dull or dumb (as Popish mass-priests, with their dumb shows at divine service), but as (for their dignity) they are the Lord’s ministers, as likewise the good angels are, and their fellow-servants, so (according to their duty) they must be first in holy exercises, Psa 103:21 Rev 22:9 , going in and out before God’s people in the performance of their trust, and that worthy work of theirs, 1Ti 3:1 , for the which they are to be very highly esteemed in love, i Thess. v. 13. Let ministers, therefore, pray hard for their people, as did Aaron, Samuel, Paul, &c. Let their prayers (at fasts especially) be well watered with tears (those effectual orators, that cry to God for mercy, Psa 39:12 , as blood doth for vengeance, Gen 4:16 ), as theirs were, Jdg 20:28 ; Jdg 2:5 1Sa 7:6 ; and as Ezra, x. 1, and Jeremiah, ix. 1; xiii. 17; and why? but for corruption, in magistrates, ministers, all sorts; a general defection, drawing on a general desolation. Oh let God’s two faithful witnesses be clothed in sackcloth, Rev 11:3 , teaching God’s people with many “tears and temptations, both publicly and from house to house”; yea, not “ceasing to warn them night and day with tears,” to redeem their own sorrows by sound repentance, Act 20:19-20 ; Act 20:31 . It is said of Athanasius, that by his tears, as by the bleeding of a chaste vine, he cured the leprosy of that tainted age. And of Luther, that by his prayers and tears he had prevailed with God, that Popery should not overrun his country during his days. When I am dead, said he, let those pray that can pray, Melancthon, his colleague, writeth, that he constantly prayed with abundance of tears; for he knew, that as music upon the water sounds farther and more harmoniously than upon the land; so prayers, joined with tears, find much respect with Christ; who could not but look back upon the weeping women, and comfort them, though he was then going to his death.

Between the porch and the altar ] This was that void place, where the priests prayed after the sacrifices were offered, Eze 8:16 . As in man there is body, soul, and spirit, 1Th 5:23 , so in the temple at Jerusalem, 1. between Solomon’s porch, Act 3:11 , and the altar of burnt-offering, was the outer great court, 2Ch 4:9 , where the people met for preaching and prayer. Next, there was the second court, for the priests only; and here was the altar of incense, Luk 1:9-10 . Thirdly, the most holy place, for the high-priest to enter once a year, Lev 16:17 . The first is here spoken of, the outer court, where the priests might be best heard to pray, and seen to weep; and the people might comport, and say, Amen; the want whereof St Paul counts no small loss, i Cor. xiv. 16.

And let them say, Spare thy people, O Lord, &c. ] Other exercises there were usually performed at public fasts; as reading the Scriptures, Jer 36:5 ; Jer 36:27 , expounding and preaching, Neh 8:4 ; Neh 8:8 , examining, censuring, and punishing such sins as then most reigned, Neh 9:2 Ezr 9:2 Jos 7:6 ; Jos 22:5 . Binding themselves to God by a covenant of better obedience, Neh 10:18 ; Neh 10:29-30 , contributing to good uses, Isa 58:7 2Ch 31:3-4 ; but the chief business and duty of the day was, as here, prayer to God for pardon of sin, and removal of shame and other punishment; whence also it was called, a day of atonement, or expiation.

Spare thy people, O Lord, &c. ] Brevis oratio, sed tota affeetibus ardens, saith Mercer, A short prayer, but very affectionate; so are all Scripture-forms: they have fulness of matter in fewness of words. Quam multa, quam paucis! How much in a little! as Cicero said of Brutus’s laconical epistle. See Num 6:24-26 Hos 14:2 Luk 18:13 Mat 6:9-10 , &c., which is both a prayer and a pattern: as the standard is the exactest measure. Why, then, should any man fall out with forms, and call them idols, odious as swine’s-flesh, &c.? Why should they say, that the use of the Lord’s Prayer is the note of a formalist? Is not this to speak evil of good, &c.

And give not thine heritage to reproach ] Suffer us not, for our sins, to be forced by famine to beg bread of our enemies, the Ammonites and Moabites; for that will reflect upon thee, Lord, and turn to thy dishonour, as if thou hadst no care of thine heritage, couldst not maintain thy servants. See a like prayer to this Num 14:11-12 ; Num 14:16-17 Deu 9:26-28 , and learn to deprecate shame and reproach as a fruit of sin, and a piece of the curse, Deu 28:1-68 Lev 26:1-46 1Sa 2:30 . Beg of God, 1. To keep thee from reproachful courses, such as may expose thee to the scandal of the weak and scorn of the wicked. David is much in this petition. 2. To hide thee in a pavilion from the strife of tongues, Psa 31:20 , either to preserve thee from aspersions, or so to oil thy name, that they may not stick. 3. To give thee good repute and report among the best. It was God gave Solomon honour; and he promiseth it to all his, as a reward of religion, Pro 22:4 .

That the heathen should rule over them ] It is a heavy hand of God upon his people, when Pagans or Papagans have dominion over them, Neh 9:9-10 ; Neh 9:27 Psa 79:1 ; Psa 80:1-2 ; Psa 137:1-2 Lam 1:2 ; Lam 1:4-5 . They are bloody in their positions and dispositions. See Rom 1:31 . Their government is tyrannical, such as the Spaniards’ is over the poor Indians, the Turks’ over Greece, the rebels over the English in Ireland, &c. The saints also are, 1. Conscientious, and cannot yield to their unlawful commands, as the three children; 2. Zealous, and cannot but contest, as Stephen, Paul at Athens, the martyrs; 3. Friendless and destitute, Mat 10:16 , as Paul before Nero, Christ before Pilate, forsaken of all. Pray, therefore, as here, and prevent such a mischief, by shunning Jerusalem’s sins of ignorance, ingratitude, incorrigibleness, formality, &c., and by putting our necks under the yoke of Christ’s obedience, observing from the heart that form of doctrine which he hath delivered unto us, Rom 6:17 .

Wherefore should they say among the people, Where is their God? ] q.d. Why should they cast our religion in our dish? why should they twit us with thy neglect of us? why should thy name be blasphemed and thy power traduced, as it were on a public theatre? This was that which most galled these good souls (as it had often done David before them), that God, with whom they quartered arms, should be reproached for their sakes, and through their sides; and his glory defaced. This was as a murdering knife in David’s bones, Psa 42:10 , and worse to him than all the evil that he had suffered from his youth up. Our nature is most impatient with reproach: for there is none so mean but thinks himself worthy of some regard; and a reproachful scorn shows an utter disrespect which flows from the very superfluity of malice. You shall find some (saith Erasmus) that if death be threatened can despise it; but to be belied or reproached they cannot brook, nor from revenge contain. God’s people can bear wrongs best of any; compel them to go a mile, they will be content, if it may do good, to go two, yea, as far as the shoes of the preparation of the Gospel of peace will carry them. But if wrong be offered to God, if he be any way dishonoured, or his name bored through by blasphemies, O what a stomach they have presently, and how blessedly blown up are they with a zeal of God’s glory, which even eateth them up.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

the priests, the ministers of the LORD. See note on Joe 1:9.

between, &c. Compare Eze 8:16.

Spare Thy People, &c. Reference to Pentateuch (Exo 32:11, Exo 32:12 Deu 9:26, Deu 9:29). App-92. Compare Neh 13:22.

Thine heritage. Reference to Pentateuch, (Deu 32:9). App-92.

heathen = nations.

wherefore. ? Figure of speech Erotesis., App-6. Reference to Pentateuch (Deu 9:26-29). App-92. Compare Psa 42:10; Psa 79:10; Psa 115:2. Mic 7:10.

people = peoples,

Fuente: Companion Bible Notes, Appendices and Graphics

the priests: Joe 1:9, Joe 1:13

between: 1Ki 6:3, 2Ch 8:12, Eze 8:16, Mat 23:35

and let: Hos 14:2

Spare: Exo 32:11-13, Exo 34:9, Deu 9:16-29, Isa 37:20, Isa 64:9-12, Dan 9:18, Dan 9:19, Amo 7:2, Amo 7:5, Mal 1:9

and give: Psa 44:10-14, Psa 74:10, Psa 74:18-23, Psa 79:4, Psa 89:41, Psa 89:51, Eze 36:4-7

that: Neh 9:36, Isa 63:17-19

rule over them: or, use a byword against them, Deu 28:37, 1Ki 9:7, 2Ch 7:20, Psa 44:14

wherefore: Num 14:14-16, Deu 32:27, Psa 42:10, Psa 79:10, Psa 115:2, Eze 20:9, Mic 7:10, Mat 27:43

Reciprocal: Exo 33:13 – consider Num 25:6 – weeping Deu 29:10 – General Jos 7:9 – what wilt thou Jos 7:13 – sanctify 1Ki 8:38 – prayer 2Ki 2:14 – Where is 2Ki 11:11 – by the altar 1Ch 15:14 – sanctified Psa 39:8 – make Psa 126:5 – that sow Isa 22:12 – call Isa 37:4 – lift up Isa 37:14 – and Hezekiah went Eze 36:30 – reproach Zec 7:3 – Should Luk 13:8 – let 2Co 6:4 – as

Fuente: The Treasury of Scripture Knowledge

Joe 2:17. The outstanding corrup-tion of the nation of Israel was idolatry. In Eze 8:16 the sun worshipers are shown as standing “between the porch and the altar,” and thus were showing disrespect for the true God. Now the prophet Joel bids them go to that place to lament over the situation that their iniquity had created. And Instead of serving a false god, they were to appeal to the true God on behalf of the people whom their corrupt leadership had betrayed. Of course we understand this to be a prophetic picture of the state of mind that would be experienced after they got down in the land of captivity. This is described in strong terms in Psalms 137 where It Is prophecy, and in Eze 37:11 where it is history.

Fuente: Combined Bible Commentary

Joe 2:17. Let the priests, the ministers of the Lord, weep between the porch and the altar The priests, being in a peculiar sense the Lords servants, are here required to take the lead in this sacred work of penitence, and to stand weeping and praying between the porch and the altar; that is, in the open court, just before the porch of the temple built by Solomon, (see 1Ki 6:3,) and the altar of burnt-offerings. This was called the priests court, and was the place where the greatest part of those, whose course it was, gave their attendance. Hereupon this is mentioned as the most proper place for the priests to stand in, while they addressed their prayers and intercessions to God in behalf of the people; because here they could best be seen and heard by all the assembly, and here they had before offered the sacrifices proper for such an occasion. And let them say, Spare thy people, O Lord It was usual to prescribe certain forms of prayer or praise to the priests, in their public ministrations: see Hos 14:2; 1Ch 16:36. Such was this here mentioned, wherein they beseech God to deliver his people, not for any merit of theirs, but for his own glory, lest the heathen round about them should take occasion to blaspheme his name, as if he were not able to protect his worshippers. That the heathen should rule over them This translation of the Hebrew verb , favours their interpretation, who understand by the army, at the beginning of the chapter, an invading human enemy. But if expounded of a plague of locusts, still this translation, as Archbishop Newcome justly observes, may be supported, because, when the people were distressed by the locusts, they would be an easier prey to their enemies. But, to make a proverb of them, or to use a by-word against them, as the margin reads, is the more natural translation: for to have their country destroyed by locusts would naturally make them the subject of their enemies scorn and derision, as if they were forsaken by the God whom they worshipped; and the Hebrew verb above mentioned is indifferently taken in either sense.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

The priests should take the lead in this public expression of repentance. They should weep and pray for God to have mercy on His people, because they were His special inheritance, for the glory of His name. The pagans might conclude that He was unable or unwilling to defend His chosen people from their enemy if He allowed the invader to succeed.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)