8<\/strong>. they<\/em> move along<\/strong> every one in his<\/em> highway<\/strong> ] or raised way<\/em>, specially prepared by throwing up earth, stones, &c., and then levelling the surface (Isa 40:3<\/span>; Isa 57:14<\/span>; Isa 62:10<\/span>). Here figuratively for a definitely marked path.<\/p>\n and<\/em> they fall about the weapons without breaking<\/strong> (their course)] i.e. weapons are powerless to arrest their progress: a few may fall wounded, when the sword is directed against them, but the mass moves on, with its ranks still unbroken. Similarly R.V. marg<\/em>. The words are however difficult; and this explanation cannot be said to be certain. R.V. renders the first clause (with Hitzig, Keil, and Wellhausen) “and they burst through<\/em> (i.e. in between<\/em>) the weapons,” viz. without injuring themselves, or having their progress impeded; but this implies a rather doubtful paraphrase of fall<\/em>. The rendering of A.V. is not tenable.<\/p>\n weapons<\/strong> ] not the usual word, but one ( ) which otherwise occurs only in late writings, viz. 2Ch 23:10<\/span> (where the parallel passage 2Ki 11:11<\/span> has the ordinary word ), 2Ch 32:5<\/span> (no parallel in Kings); Neh 4:11<\/span>; Neh 4:17<\/span> [A.V. 17, 23]; Job 33:18<\/span>; Job 36:12<\/span>. Sil<\/em> in Arabic has the same sense.<\/p>\n It is practically impossible [38] to arrest or divert the advance of a body of locusts. “The guard of the Red Tower attempted to stop their irruption into Pennsylvania by firing at them; and indeed when the balls and shot swept through the swarm, they gave way and divided; but having filled up their ranks in a moment, they proceeded on their journey.” When locusts on the march approach a village, the inhabitants endeavour often to stop their advance by kindling fires, or digging trenches and filling them with water, but to little effect (see pp. 88 ff.): a flight of locusts is however sometimes deterred from alighting by the noise of pots and pans, kettles, drums, &c.<\/p>\n [38] Except indeed by elaborate contrivances such as are in use now in Cyprus.<\/p>\n When they fall upon the sword – <\/B>(literally, among the darts) they shall not be wounded It may be that the prophet would describe how the locust seems armed as in a suit of armor. As one says , Their form was wondrous; they had a sort of gorget round their neck like a lancer, and a helm on their head, such as soldiers wear. But, more, he exhibits their indomitableness and impenetrableness, how nothing checks, nothing retards, nothing makes any impression upon them. : They do not suffer themselves to be impeded by any obstacles, but fly boldly on, and are drowned in the sea when they come to it. : When on a march during the day, it is utterly impossible to turn the direction of a troop, which is generally with the wind. : The guard of the Red Town attempted to stop their irruption into Transylvania by firing at them; and indeed when the balls and shot swept through the swarm, they gave way and divided; but having filled up their ranks in a moment, they proceeded on their journey.<\/P> And in like way of the young swarms ; The inhabitants, to stop their progress, made trenches all over their fields and gardens and filled them with water; or else, placing in a row great quantities of heath, stubble, and such like combustible matter, they set them on fire on the approach of the locusts. But all this was to no purpose, for the trenches were quickly filled up, and the fires put out by infinite swarms, succeeding one another; while the front seemed regardless of danger, and the van pressed on so close, that a retreat was impossible. : Like waves, they roll over one another on and on, and let themselves be stopped by nothing. Russians and Germans try many means with more or less success against them, when they come from the waste against the grainlands. Bundles of straw are laid in rows and set on fire before them; they march in thick heaps into the fire, but this is often put out thro the great mass of the animals and those advancing from behind march away over the corpses of their companions, and continue the march. : Their number was astounding; the whole face of the mountain was black with them. On they came like a living deluge. We dug trenches, and kindled fires, and beat and burned to death heaps upon heaps, but the effort was utterly useless. wave after wave rolled up the mountain side, and poured over rocks, walls, ditches and hedges, those behind covering up and bridging over the masses already killed. After a long and fatiguing contest, I descended the mountain to examine the depth of the column, but I could not see to the end of it. It was perfectly appalling to watch this animated river, as it flowed up the road and ascended the hill.<\/P> Both in ancient and modern times, armies have been marched against them ; but in vain, unless they destroyed them, before they were full-grown.<\/P> Since the very smallest of Gods judgments are thus irreversible, since creatures so small cannot be turned aside, since we cannot turn away the time of one of the least of our Masters servants, since they are each as a man of might, (so he calls them, it is the force of the word rendered each) what of the greater? what of the whole?<\/P><\/p>\n Joe 2:8<\/span><\/p>\n Neither shall one thrust another; they shall walk every one in his path.<\/em><\/p>\n<\/p>\n Order is heavens first law<\/strong><\/p>\n Reference <\/em>is to the orderly march of locusts. Note the order which reigns throughout the whole of Gods world. After this fashion there should be order and arrangement in the Christian Church. Note the order of the movements of the heavenly bodies. The same law holds good with the whole animal creation. There is also order in the providence of God. An the events in our own little lives are marching straight on to a gracious consummation. We may rise higher; we may think of God Himself. We may say of all His attributes, neither doth one thrust another, but each one walketh in his path. The same order is perceptible in the doctrines of the Word. Doctrines which look as if they contradicted each other, are nevertheless fully agreed. Apply the lesson to the Christian life. We should remember that our thoughts, graces, and actions, ought all to keep their proper position. We ought to endeavour, as God shall teach us by His Spirit, to keep our thoughts of Gods Word in their due harmony. Doctrine is not all that is taught in the Word, there are duties and promises also. The same should hold good in the graces which we cultivate. The same proportions and balancings should be found in our Christian duties. God would have us attend to all duties. The difficulty is often felt as to how much is due to diligence in business, and how much to fervency in spirit. Each one must decide and draw the line for himself. There is a greater difficulty with regard to the arrangement of distinct duties, when they are likely to run counter to one another. What is true in the little commonwealth of the heart and home, ought also to be true of the Church at large. There are different orders of workers, and these must co-operate. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n The army of the locusts<\/strong><\/p>\n 2. <\/strong>Very loud and noisy. Like the noise of chariots, of many chariots, when driven furiously over rough ground. Historians tell us that the noise made by swarms of locusts in those countries that are infested with them has sometimes been heard six miles off. The noise is compared to that of a roaring fire.<\/p>\n 3. <\/strong>They are very regular, and keep ranks in their march. They shall march every one on his ways, straight forward, as if they had been trained up by the discipline of war to keep their post and observe their right-hand man. Their number and swiftness shall breed no confusion. See how God can make creatures to act by rule that have no reason to act by, when He designs to serve His own purposes by them. And see how necessary it is that those who are employed in any service for God should observe order and keep rank, should diligently go on in their own work, and not stand in one anothers way. (Matthew Henry.<\/em>)<\/p>\n Verse 8. They shall not be wounded.<\/B><\/I>] They have hard scales like a coat of mail; but the expression refers to the utter uselessness<\/I> of all means to prevent their depredations. See Shaw’s<\/I> account above.<\/P> <\/p>\n Neither shall one thrust another:<\/B> the prophet, in pursuance of the allegory, tells us how this army of locusts do move without disorder; so shall they who are hereby typified; it is much the same with the last clause of the former verse. <\/P> They shall walk; <\/B>before it was run, i.e. for speed, now it is walk, for stedfast and even motion. <\/P> Every one in his path; <\/B>the track he first takes to, follow his leader exactly, and observe rank and file. <\/P> When they fall upon the sword, they shall not be wounded; <\/B>the sword shall not be a weapon to destroy them, they shall run among swords, yet not be wounded; literally verified in the locusts, and verified in the strange preservations and escapes from dangers in midst of the most desperate adventures made by Assyrians or Babylonians. <\/P> <\/p>\n 8. Neither shall one thrustanother<\/B>that is, press upon so as to thrust his next neighborout of his place, as usually occurs in a large multitude. <\/P> when they fall upon thesword<\/B>that is, among missiles.<\/I> <\/P> not be wounded<\/B>becausethey are protected by defensive armor [GROTIUS].MAURER translates, “Their(the locusts’) ranks are not broken<\/I> when they rush amongmissiles” (compare Da 11:22<\/span>).<\/P><\/p>\n Neither shall one thrust another<\/strong>,…. Press upon another, thrust him out of his place, or push him forward, or any ways straiten and distress him, or in the least hinder him in his progress:<\/p>\n they shall walk everyone in his path<\/strong>; or “highway” o; everyone should have his path, and keep in it, and it should be as roomy to him as if he had a highway to walk in by himself, and in which he could not err:<\/p>\n and when they shall fall upon the sword<\/strong>; on which they would pitch without any fear or dread of it:<\/p>\n they shall not be wounded<\/strong>: or “cut to pieces” p by it; it not being easy for the sword to pierce and cut them, through the smoothness and smallness of their bodies; see Re 9:9<\/span>; and besides, their numbers being so great, the loss of a few by the use of a sword, or a dart, or any such flying projectile, as the word q signifies, would be of little consequence, and avail very little to the utter rout, or cutting of them in pieces. Kimchi observes that the word signifies haters of gain; and to this sense Jarchi explains it; and so the Targum,<\/p>\n “they go to the place whither they are sent, they slay, and receive not mammon;”<\/p>\n they are not, as other enemies, to be appeased by money, as Kimchi interprets it. The Targum is, they are not to be bribed, as soldiers sometimes may be, and so depart; see Isa 13:17<\/span>; and to this sense are other versions r.<\/p>\n o “per aggerem suum”, Junius Tremellius, Piscator “via elevata”, Drusius; “via strata sua”, Cocceius. p “verbum significat discidit”, Amos ix. 1. Tarnovius, so Ben Melech. q “per missile”, Cocceius; so Bochartus, Castalio, Drusius, Burkius; “super missile”, Montanus. r “Non avari erunt”, Montanus; “nec lucro inhiant”, Tigurine version; “non studebunt avaritiae”, so some in Vatablus.<\/p>\n He then adds, A man shall not push his brother. By this mode of speaking the Prophet means that they would come in perfect order, so that the multitude would create no confusion, as it is mostly the case: for it is very difficult for an army to march in regular order without tumult, like two or three men walking together. For when a hundred horsemen march together some commonly hinder others. When therefore so large a number assemble together, it can hardly be possible for them not to retard and impede one another. But the Prophet declares that this would not be the case with the Assyrians, for the Lord would direct their goings. Though then the Lord would bring so large a multitude, it would yet be so well arranged and in such order, that no one would push his companion, or be any hindrance to him. A man, he says, shall in his way proceed, even without any impediment. <\/p>\n And on swords they shall fall, and shall not be wounded: that is, they shall not only be strong men of war, so that they shall intrepidly face every kind of danger; but they shall also escape unhurt from all weapons; though they may rush on swords like madmen and show no care for themselves, they shall not yet be wounded. But this may be taken in a still simpler way, “They shall not be wounded” that is, as if they could not be wounded. And it seems to me to be the genuine sense of the Prophet, that they would not entertain any fear of death, so as cautiously to attack their enemies, but would with impunity provoke death itself by casting themselves on the very swords: they would not then fear any wound, but dare to face swords as if they were wholly harmless to them. Some render the word, “they shall not covet;” and then the word means as if the Prophet had said, that they would not be covetous of money. But this meaning can hardly suit this place; and we see that the best sense seems to be, that they would heedlessly rush on swords, as though they could not be wounded. <\/p>\n Joe 2:8 Neither shall one thrust another; they shall walk every one in his path: and [when] they fall upon the sword, they shall not be wounded.<\/p>\n Ver. 8. Neither shall one thrust another<\/strong> ] Or straiten another. The Greek word , to press and persecute, seems to come from this Hebrew word Dakag.<\/em> The prophet still alludeth to the matter of marshalling armies in such sort, as that neither may the soldiers hinder one another, nor the enemy have any advantage to break in upon them. Exercitus pulchre dispositus, et amicis pulcherrimus videtur, et hostibus inexpugnabilis,<\/em> saith Xenophon (In Oeconom.); that is, a well ordered army seemeth both beautiful to their friends and invincible to their enemies. <\/p>\n <\/p>\n They shall walk every one<\/strong> ] Heb. Man, mighty man, q.d.<\/em> each locust shall walk and stalk, as a strong lusty man in his trodden track, in the path that God hath put him into, and shall hold to it. ( Vir validus, Mesillah, Via trita.<\/em> ) <\/p>\n <\/p>\n And when they fall upon the sword<\/strong> ] Heb. the long sword, or javelin, they shall not be wounded; as if they were unwoundable, or shot free, as the poet fabled of Achilles, and as the Persians, vanquished by the Athenians at the field of Marathon, cried out <\/p>\n B, , .<\/p>\n “We fell them, yet they fall not;<\/p>\n we them wound,<\/p>\n And think them dead, but they are<\/p>\n safe and sound” (Stobaeus).<\/p>\n thrust = jostle, or press. <\/p>\n walk = march, as in Joe 2:7. <\/p>\n sword = weapons. Hebrew. shelach = missiles, supposed to be “a late word” because not used earlier than 2Ch 23:10; 2Ch 32:5. Neh 4:17, Neh 4:23; but it is used in Job 33:18; Job 36:12. Son 4:13. <\/p>\n they shall not, &c. Compare Rev 9. The whole scene belongs to “the day of the Lord”. Only confusion arises from not keeping the symbol distinct from what is symbolized. <\/p>\n be wounded = stop. <\/p>\n sword: or, dart, 2Ch 23:10, 2Ch 32:5, *marg. Neh 4:17, Neh 4:23, Job 33:18, Job 36:12, Son 4:13 <\/p>\n Reciprocal: Isa 5:27 – shall be Rev 9:9 – they had<\/p>\n Joe 2:8. Sometimes the soldiers of an army became confused and attacked each other, and at other times they would interfere with each others posi-tion in the battle formation; the Baby-lonians were not to do this. And even when they came in contact with a sword it would not injure them seriously, because the Lord will be using them as His agents to chastise t.he people of Israel.<\/p>\n 2:8 Neither shall one {f} thrust another; they shall walk every one in his path: and [when] they fall upon the sword, they shall not be wounded.<\/p>\n (f) For none will be able to resist them.<\/p>\n Neither shall one thrust another; they shall walk every one in his path: and [when] they fall upon the sword, they shall not be wounded. 8. they move along every one in his highway ] or raised way, specially prepared by throwing up earth, stones, &c., and then levelling the surface (Isa 40:3; Isa 57:14; … Continue reading “Exegetical and Hermeneutical Commentary of Joel 2:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22330","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22330","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22330"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22330\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22330"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22330"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22330"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>They are very bold and daring. Some of the ancients have observed that the head of a locust is very like in shape to the head of a horse.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"