23<\/strong>. hath given<\/em> ] another instance of the prophetic perfect.<\/p>\n the former rain and the latter rain<\/em> ] Heb. mreh<\/em>, and malsh:<\/em> the rains which marked respectively the beginning and the close of the wet season, coming in Oct. Nov. and March April respectively. The “former rain” moistens the earth and fits it to receive the seeds which are sown shortly afterwards: the “latter rain” is important forgiving fulness and strength to the ripening crops: if either rain fails, the ensuing harvest is seriously damaged. Comp. Deu 11:14<\/span>; Jer 5:24<\/span>. The refreshing and invigorating effects of the “latter rain” are alluded to in Hos 6:3<\/span>; Pro 16:15<\/span>; Job 29:23<\/span>: in Jer 3:3<\/span> it is spoken of as having been “withheld.”<\/p>\n moderately<\/em> ] according to righteousness<\/strong> (comp. Hos 10:12<\/span> Heb.), i.e. as His righteousness prompts Him to give it (cf. Isa 42:6<\/span>; Isa 45:13<\/span>). R.V. in just measure<\/em> does not adequately bring out the force of the expression.<\/p>\n The Heb. words rendered “the former rain moderately” would admit also of the rendering “the teacher unto righteousness” ( teacher<\/em>, as Isa 30:20<\/span>, of the prophets). This is an old Jewish interpretation, found in the Targ., Symm., Vulg. ( doctorem justitiae<\/em>), Rashi, Abarbanel; adopted hence in A.V. marg., and by some moderns, as Keil, Pusey, Merx, the reference being supposed to be to the Messiah. But the context, which from Joe 2:22<\/em><\/span> to Joe 2:26<\/em><\/span> speaks solely of the gifts of the earth, is much opposed to this explanation; the spiritual gifts follow in Joe 2:28-29<\/em><\/span>.<\/p>\n will cause<\/em>, &c.] hath caused.<\/strong> The future tense, though correct as an interpretation<\/em>, is utterly unjustifiable as a translation;<\/em> the tense in the original is the historical one, which normally in Hebrew (Gen 1:3-10<\/span>, &c.) introduces the sequel to a preceding historical one. The prophet, however, maintains the standpoint which he has adopted before ( hath done Joe 2:21<\/em><\/span><\/em>; have sprung<\/em> &c. Joe 2:22<\/em><\/span>; hath given Joe 2:23<\/em><\/span><\/em>), using “prophetic” pasts, and describing what is future as though it were already accomplished. There is an exactly similar case in Isa 9:6<\/span> (Hebrews 5<\/span>): shall be<\/em> (twice) ought there to be grammatically is<\/em>, the prophet still maintaining the standpoint of Joe 2:1-4<\/em><\/span> (Heb. 8:23 9:3), and continuing to describe the future in terms of the past.<\/p>\n the rain<\/em> ] gshem<\/em>, an abundant rain<\/em>, or winter-rain<\/strong> (on Amo 4:7<\/span>).<\/p>\n the former rain, and the latter rain in the first<\/em> month] The first month (of the ecclesiastical year) was Nisan, which corresponded to part of our March April, and so would agree with the time of the “latter rain”; but the addition destroys the balance of the two clauses, besides being otiose (since every one would know at what period of the year the “latter rain” might be expected). Others (placing the comma differently) render, “the former rain and the latter rain, at the first<\/em> ” (so R.V. marg.), or first of all<\/em>, in contrast namely to the spiritual gifts to be added afterwards<\/em> (Joe 3:1<\/span>); this yields a tolerable sense, but implies (Zec 12:7<\/span>; Deu 13:10<\/span> al<\/em>.) for . As aforetime<\/em> is perhaps the idea that would most naturally be expected: but this implies (Isa 1:26<\/span> al<\/em>.) or possibly (for it does not actually occur with that meaning) for .<\/p>\n The ‘former rain’ and the ‘latter rain’ are not naturally epexegetical of the preceding gshem<\/em>, which would denote rather the copious rains of winter; the repetition of the ‘former rain’ in the verse is also tautologous. The verse is improved, if with Wellh. we suppose the second ‘former rain’ to have come in by error (on account of the natural combination “ mreh<\/em> and malsh<\/em> ”): if it be omitted, the three principal rains of the year will be mentioned successively, the former rain<\/em>, the winter-rain<\/strong>, and the latter rain<\/em> (cf. Jer 5:24<\/span> Heb.).<\/p>\n Be glad then and rejoice in the Lord your God – <\/B>All things had been restored for their sakes; they were to rejoice, not chiefly in these things, but in God; nor only in God, but in the Lord their God. For He hath given you the former rain moderately. The word rendered moderately should be rendered unto righteosness; the word often as it occurs never having any sense but that of righteousness; whether of God or man. The other word <\/span> mowreh<\/I>, rendered the former rain, confessedly has that meaning in the latter part of the verse, although yoreh <\/span> yowreh<\/I> is the distinctive term for latter rain Deu 11:14<\/span>; Jer 5:24<\/span>. Moreh mostly signifies a teacher (2Ki 17:28<\/span>; Job 36:22<\/span>; Pro 5:13<\/span>; Isa 9:15<\/span>; Isa 30:20<\/span>, (twice); Hab 2:18<\/span>), which is connected with the other ordinary meanings of the root, torah, law, etc. The older translators then agreed in rendering, of righteousness, or, unto righteousness , in which case the question as to moreh, is only, whether it is to be taken literally of a teacher, or figuratively of spiritual blessings, as we say, the dew of His grace. Even a Jew paraphrases , But ye, O children of Zion, above all other nations, be glad and rejoice in the Lord your God. For in Him ye shall have perfect joy, in the time of your captivity. For He will give you an instructor to righteosness; and He is the king Messias, which shall teach them the way in which they shall walk, and the doings which they shall do. The grounds for so rendering the word are:<\/P> (1) Such is almost its uniform meaning.<\/P> (2) The righteousness spoken of is most naturally understood of righteousness in man; it is a condition which is the result and object of Gods gifts, not the Righteousness of God. But He hath given you the early rain unto righteousness, i. e., that ye may be righteous, is an unaccustomed expression.<\/P> (3) There is a great emphasis on the word , which is not used in the later part of the verse, where rain, (whether actual, or symbolic of spiritual blessings) is spoken of.<\/P> (4) The following words, and He maketh the rain to descend for you, according to the established Hebrew idiom relates to a separate action, later, in order of time or of thought, than the former. But if the former word moreh signified early rain, both would mean one and the same thing. We should not say, He giveth you the former rain to righteousness, and then He maketh the rain, the former rain and the latter rain to descend; nor doth the Hebrew.<\/P> It seems then most probable, that the prophet prefixes to all the other promises, that first all-containing promise of the Coming of Christ. Such is the custom of the prophets, to go on from past judgments and deliverances, to Him who is the center of all this cycle of Gods dispensations, the Son manifest in the Flesh. He had been promised as a Teacher when that intermediate dispensation of Israel began, the prophet like unto Moses. His Coming old Jacob looked to, I have longed for Thy salvation, O Lord. Him, well known and longed for by the righteous of old, Joel speaks of as the subject of rejoicing, as Zechariah did afterward, Rejoice greatly, daughter of Zion; behold thy King cometh unto thee. So Joel here, Exult and joy in the Lord thy God, for He giveth, or will give thee, the Teacher unto righteousness, i. e., the result and object of whose Coming is righteousness; or, as Daniel says, to bring in everlasting righteousness; and Isaiah, By His knowledge, i. e., by the knowledge of Him, shall My righteous Servant justify many, i. e., make many righteous. How His coming should issue in righteousness, is not here said. It is presupposed. But Joel speaks of His Coming, as a gift, He shall give you; as Isaiah says, unto us a Son is given; and that, as the Teacher, as Isaiah says, I have given Him a witness to the peoples, a Prince and a Commander unto the people Isa 55:4<\/span>; and that, for righteousness.<\/P> It is the custom of the holy prophets, says Cyril, on occasion of good things promised to a part or a few, to introduce what is more general or universal. And these are the things of Christ. To this then the discourse again proceeds. For when was ground given to the earth to rejoice? When did the Lord do mighty things, but when the Word, being God, became Man, that, flooding all below with the goods from above, He might be found to those who believe in Him, as a river of peace, a torrent of pleasure, as the former and latter rain, and the giver of all spiritual fruitfulness?<\/P> The early rain and the latter rain – <\/B>o<\/SUP>: He multiplies words, expresssive of the richness of the fruits of the earth, that so we may understand how wondrous is the plenteousness of spiritual goods. Being about to speak of the large gift of God the Holy Spirit as an out-pouring, he says here that the largeness of the spiritual gifts thereafter should be as abundant as the riches temporal blessings hitherto, when God disposed all things to bring about the fruitfulness which He had promised. The early and latter rain, coming respectively at the seed-time and the harvest, represent the beginning and the completion; and so, by the analogy of earthly and spiritual sowing, growth and ripeness, they represent preventing and perfecting grace; the inspiration of good purposes and the gift of final perseverance, which brings the just to glory consummated; the principles of the doctrine of Christ and the going on unto perfection Heb 6:1<\/span>.<\/P> In the first month – <\/B>This would belong only to the latter rain, which falls about the first month, Nisan, or our April, the former rain falling about 6 months earlier, at their seed time . Or, since this meaning is uncertain , it may be, at the first , i. e., as soon as ever it is needed, or in contrast to the more extensive gifts afterward; or, as at first i. e., all shall, upon their penitence, be restored as at first. These lesser variations leave the sense of the whole the same, and all are supported by good authorities. It is still a reversal of the former sentence, that, whereas afore the rivers of water were dried up, now the rains should come, each in its season. In the first month, and at the beginning, express the same thought, the one with, the other without a figure.<\/P> For no one then needed to be told that the latter rain, if it fell, should fall in the first month, which was its appointed season for falling. If then the words had this meaning, there must have been this emphasis in it, that God would give them good gifts punctually, instantly, at mans first and earliest needs, at the first moment when it would be good for him to have them. As at the beginning, would express the same which he goes on to say, that God would bestow the same largeness of gifts as He did, before they forfeited His blessings by forsaking Him. So He says, I will restore thy judges as at the first, and thy counselors as at the beginning ; and, She shall sing there as in the days of her youth, and as in the day when she come up out of the land of Egypt Hos 2:15<\/span>; and, then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old and as in the former years Mal 3:4<\/span>.<\/P> Likeness does not necessarily imply equality as in the words, The Lord thy God will raise up unto thee a prophet like unto me Deu 18:15<\/span>; and, that they may be one, even as We are One Joh 17:22<\/span>. The good things of the Old Testament had a likeness to those of the New, else the law would not have been even the shadow of good things to come Heb 10:1<\/span>; they had not equality, else they would have been the very things themselves. : Christ is the whole delight of the soul, from When and through whom there cometh to those who love Him, all fullness of good and supply of heavenly gifts, represented in the early and latter rain, and the full floor of wheat, and the fats overflowing with wine and oil. It is true also as to the fullness of the mysteries. For the living water of Holy Baptism is given us as in rain; and as in grain, the Bread of Life, and as in wine the Blood. Before, the barns were broken down, since there was nothing to store therein.<\/P> As other parts of the natural and spiritual husbandry correspond, and our Lord Himself compares His gracious trials of those who bear fruit, with the pruning of the vine Joh 15:2<\/span>; it may be that the vat wherein the grape or the olive, through pressure, yield their rich juice, is a symbol of the tribulations, through which we must enter the kingdom of God Act 14:22<\/span>. : The holy mind, placed as if in a winefat, is pressed, refined, drawn out pure. It is pressed by calamity; refined from iniquity, purified from vanity. Hence are elicited the groans of pure confession; hence, stream the tears of anxious compunction; hence flow the sighs of pleasurable devotion; hence melt the longings of sweetest love; hence are drawn the drops of purest contemplation. Wheat is the perfecting of righteousness; wine, the clearness of spiritual understanding; oil, the sweetness of a most pure conscience.<\/P><\/p>\n Verse 23. The former rain moderately<\/B><\/I>] hammoreh<\/I> litsedakah<\/I>, “the former rain in righteousness,” that is, in due<\/I> time<\/I> and in just proportion<\/I>. This rain fell after autumn<\/I>, the other in spring<\/I>. See Ho 6:3<\/span>.<\/P> <\/P> In the first<\/B><\/I> month.<\/B>] barishon<\/I>, “as aforetime.” So Bp. Newcome<\/I>. In the month Nisan<\/I>. – Syriac.<\/P> <\/p>\n Be glad then, ye children of Zion:<\/B> in the former verse the prophet, by a usual figure, and with known elegancy, called on land and beasts, though they understood him not; now he addresseth himself to them that can understand their work as well as their advantages, and the children of Zion, all the inhabitants of Jerusalem and Judea, who were called to fast and weep. <\/P> Rejoice in the Lord; <\/B>show yourselves sensible of your mercies, thankful to that free bounty which gave your mercies; rejoice, but not only in your barns, garners, and bellies full, but in the eternal God, who hath been found of you. <\/P> Your God; <\/B>as such you were advised to seek him, as such own him, rejoice in him, and ascribe glory to him, who keepeth covenant to a thousand generations, and hath remembered his covenant for you in this your low estate. <\/P> He hath given you the former rain moderately; <\/B>the Hebrew will bear it, a teacher of<\/I>, or unto<\/I>, or according to, righteousness<\/I>. Either some eminent prophet, or prophets, as Isaiah, or Joel himself, but as forerunners and types of the great Prophet Christ; so the words will be a promise of the Messiah, and lead these children of Zion to the Messiah, as the fountain of all the blessings they receive of God in temporals as well as spirituals: it is usual in Scripture thus to pass from temporal to spiritual, and from spiritual to temporal promises and blessings; so Isa 7:4<\/span>, &c, with Isa 7:14-16<\/span>; but since our best interpreters retain, as ours, this version, rain moderately, or in due measure. We adhere to it also: God had sent sweet, gentle, yet sufficient showers to make the earth fruitful, and these showers have made pastures and trees to spring, flourish, and be fruitful. <\/P> And he will cause to come down for you the rain; <\/B>as he hath already given some, so he will give more, as the earth and trees shall need. <\/P> The former rain; <\/B>the autumn rain, which is needful to mellow the earth, and fit it to receive the corn and fruits, and to plant and sow them, about September. <\/P> The latter rain; <\/B>needful to bring forward and ripen the fruits planted or sown, accounted the latter rain because these husbandmen and vine-dressers reckoned from seed time unto spring and harvest. <\/P> In the first month; <\/B>that is, our March; both these rains, as promised Deu 11:14<\/span>; Lev 26:4<\/span>, shall be given from heaven. <\/P> <\/p>\n 23. rejoice in the Lord<\/B>notmerely in the springing pastures,<\/I> as the brute “beasts”which cannot raise their thoughts higher (Isa 61:10<\/span>;Hab 3:18<\/span>). <\/P> former rain . . . the rain .. . the former . . . the latter rain<\/B>The autumnal, or “formerrain,” from the middle of October to the middle of December, isput first, as Joel prophesies in summer when the locusts’ invasiontook place, and therefore looks to the time of early sowing inautumn, when the autumnal rain was indispensably required. Next, “therain,” generically,<\/I> literally, “the showering”or “heavy rain.” Next, the two species of the latter, “theformer and the latter rain” (in March and April). The repetitionof the “former rain” implies that He will give it notmerely for the exigence of that particular season when Joel spake,but also for the future in the regular course of nature, the autumnand the spring rain; the former being put first, in the order ofnature, as being required for the sowing in autumn, as the latter isrequired in spring for maturing the young crop. The Margin,<\/I> “ateacher of righteousness,” is wrong. For the same Hebrew<\/I>word is translated “former rain” in the next sentence, andcannot therefore be differently translated here. Besides, Joel beginswith the inferior and temporal blessings, and not till Joe2:28<\/span> proceeds to the higher and spiritual ones, of which theformer are the pledge. <\/P> moderately<\/B>rather, “indue measure,” as much as the land requires; literally,”according to right”; neither too much nor too little,either of which extremes would hurt the crop (compare Deu 11:14<\/span>;Pro 16:15<\/span>; Jer 5:24<\/span>;see on Ho 6:3<\/span>). The phrase, “indue measure,” in this clause is parallel to “in the firstmonth,” in the last clause (that is, “in the month<\/I>when first<\/I> it is needed,” each rain in its properseason). Heretofore the just<\/I> or right<\/I> order of naturehas been interrupted through your sin; now God will restore it. Seemy Introduction<\/span> to Joel.<\/P><\/p>\n Be glad then, ye children of Zion<\/strong>,…. The people of the Jews, and especially the spiritual and believing part of them; such as were born again, that were born of Zion, and born in Zion, and brought up by her, and in her; the children of that Zion or Jerusalem that is the mother of us all; and who were looking for the Messiah, and to whom it would be good news and glad tidings to hear of his coming, Zec 9:9<\/span>;<\/p>\n and rejoice in the Lord your God<\/strong>; not in any creature or creature enjoyment, but in the Lord. The Targum is,<\/p>\n “in the Word of the Lord your God;”<\/p>\n in Christ the essential Word; see Php 3:3<\/span>; though rather Jehovah the Father, the giver and sender of Christ, is here meant, because of what follows; and who is to be rejoiced in by his people, not as an absolute God, but as in Christ, and as their covenant God and Father in him; who has chosen them for himself, and is their portion and inheritance; which are reasons sufficient why they should rejoice in him, and others follow:<\/p>\n for he hath given you the former rain moderately<\/strong>; or rather, “for he hath given you the teacher of righteousness” g; to which agrees the Targum,<\/p>\n “for he hath returned to you your teacher in righteousness;”<\/p>\n and so Jarchi paraphrases the words, and interprets them of the prophets in general,<\/p>\n “your prophets that teach you to return unto me, that I may justify you;”<\/p>\n and R. Japhet says that signifies a prophet that should teach them in the way of righteousness; not Isaiah, as Grotius; but the King Messiah as Abarbinel interprets it; who is the teacher sent from God, and given by him, as his presence with him, and the miracles done by him, sufficiently prove, Joh 3:2<\/span>; for which he was abundantly qualified, being the omniscient God, and the Son of God that lay in the bosom of his Father; is the Wisdom of God, as Mediator; had the Spirit of wisdom on him, and the treasures of wisdom and knowledge hid in him; and who is able to make his teachings effectual, and to qualify others for such work. This office he performed personally on earth, both in a doctrinal way, and by way of example; and now executes it by his Spirit, and by his ministers: and a “teacher of righteousness” he may be truly said to be; since he not only taught the Gospel, the word of righteousness in general; but in particular directed men to seek in the first place the righteousness of God, which is no other than his own; and pronounced those happy that hungered after it: he declared he came to fulfil all righteousness, even the law for righteousness; and taught men to believe in him for it, and to live righteously and godly. Aben Ezra observes, that the phrase is the same with “the sun of righteousness”, Mal 4:2<\/span>; which is said of Christ the author of righteousness, who is our righteousness made so by imputation, the Lord our righteousness: or, as here, “a teacher unto, or for righteousness” h, all which is matter of joy and gladness; see Isa 61:10<\/span>;<\/p>\n and he will cause to come down for you the rain, the former rain, and the latter rain in the first [month]<\/strong>; alluding to the two seasons of the year in which rain was given to the Jews; the former rain fell in Marchesvan, which answers to our September and, October, part of each, at their seedtime; and the latter in Nisan, the first month of their ecclesiastical year, and answers to part of March and April, and fell some time before their harvest; and these former and latter rains now fall about the same time. So Dr. Shaw i observes, that<\/p>\n “the first rains in these countries (Syria, Phoenicia, and the Holy Land) usually fall about the beginning of November; the latter sometimes in the middle, sometimes toward the end, of April:”<\/p>\n and elsewhere he says k,<\/p>\n “in Barbary the first rains fall some years in September, in others a month later; the latter rains usually fall in the middle of April:”<\/p>\n and the same traveller relates l, that<\/p>\n “upon the coast (of Egypt) from Alexandria, all along to Damiata and Tineh, they have their former and latter rains as in Barbary and the Holy Land.”<\/p>\n This rain spiritually designs the doctrine of the Gospel, which is sometimes compared to rain, De 32:2<\/span>; because as rain it comes from God, descends from heaven, is a divine gift, both as to the ministry and experience of it; it tarries not for man, neither for his desires nor deserts; falls according to divine direction, sometimes here, and sometimes there; is a great blessing, and brings many with it, revives, refreshes, and makes fruitful. Jerom interprets these two rains of the first receiving of doctrine, and of a more perfect knowledge of it; as also of the two Testaments, the Old and New: but it may be better interpreted of the preaching of the Gospel by John the Baptist, and by Christ; or by Christ, and then by his apostles; or of the first and second ministration of apostles, first to the Jews, then to the Gentiles; or of the coming of Christ in the flesh, for the same word is used here as in the former clause, and of his spiritual coming in the latter day, both which are compared to rain, Ho 6:3<\/span>.<\/p>\n g “doctorem justitiae”, V. L. Pagninus, Montanus, Munster. h “Doctorem ad justitiam”, Tigurine version, Mercerus, Castalio, Drusius, Cocceius, Burkius. i Travels, tom. 2. par. 2. c. 1. p. 335. Ed. 2. k Ib. tom. 1. part 3. sect. 2. p. 137. l Ib. tom. 2. part 2. c. 2. sect. 3. p. 377.<\/p>\n He now exhorts the Jews also to rejoice, but in a way different from that of the land and of the beasts. Rejoice, he says, in your God. For the beasts and the sheep, while rejoicing, cannot raise their thoughts higher than to their food: hence, the joy of brute animals, as they say, terminates in its object. But the Prophet sets forth God before the Jews as the ground of their joy. We then see how he distinguishes them from brute animals from the land and other elements; for he not only bids them to rejoice in meat and drink, in the abundance of provisions, but he also bids them to rejoice in the Lord their God; and he says no more, “The land will yield its strength, or the vines and fig-trees, or the trees, will produce their fruit, and the pastures will grow;” no, he speaks not now in this manner, but he says “God himself will give you rain:” for he had to do with men, endued with understanding, yea, with those very Jews who had been from their childhood taught in the law of God: he speaks, not only of the land, not only of bread and wine, but of the Giver himself. <\/p>\n He then reminds them of God’s blessing, and declares that God would be so propitious to them as to pour down his grace upon them, and act the part of a father and a guardian towards them. God then, he says, will bring forth or give to you rain according to what is necessary. Some translate המורה emure a teacher; and the meaning of the word, we know, is doubtful. At the same time מורה mure is very often taken for rain, and sometimes generally, and sometimes for a particular kind of rain, as we shall presently see. Though then מורה mure signifies a teacher, yet the context here seems not to allow that sense. They who have thus taken it seem to have been led by this one reason, — that it is absurd to set in the first place, and as it were on a higher grade, those fading blessings which belong only to the support and nourishment of the body. But this reason is very foolish; for the Prophets, we know, lead children as it were by initial principles to a higher doctrine. No wonder then that the Prophet here affords them a taste of God’s favor in blessings belonging to the body; he afterwards ascends higher, as we shall see: and this view is certainly what the context demands; for the Prophet says at last, “I will hereafter pour my Spirit on all flesh,” etc. In these words the Prophet commends the favor of God, which ought to be held as the most valuable: but he begins now with temporal benefits, that he might lead by degrees, and by various steps, a people, rude and weak, to something higher. <\/p>\n Then the word, teacher, by no means suits this place; and we must mark also what immediately follows. He introduces a word derived from מורה mure; he afterwards adds מורה mure the second time, which no doubt, means rain; all confess this, and confess it to be taken for rain in the same verse. When all agree then on this point, it seems somewhat strained to render it in the same verse a teacher and also rain; especially since we find that the Prophet’s object is this, — to make the people to recognize God’s blessing in outward things. There is also another thing which has lead astray these interpreters. There follows immediately the word לצדקה latsadke, according to what is just. When they join together these word, המורה לצדקה emure latsadke, they ask, What is the rain of righteousness? They have hence thought that a teacher is here meant. But we know that משפט and צדקה meshapheth and tsadke are often taken in Scripture for a just measure, for equity. “God then will not deal with you unequally as hitherto; but having been reconciled to you, he will reassume the part of a father, and will also observe towards you a legitimate order; for things have been on both sides in confusion, inasmuch as ye have been carrying on war against God, and your wickedness has subverted the whole order of nature. But now, God being pacified towards you, there will be on both sides an equable state of things, everything will be in a fitting condition; he will not deal with you any more in an irregular manner.” We now then perceive the real meaning of the Prophets and see how frivolous are the reasons which influenced these interpreters, who have rendered the words, “Teacher of righteousness.” I do not love strained expositions. <\/p>\n Let us now return to the words of the Prophet: He will give to you, he says, rain according is what is fit; then he adds, He will make to descend on you showering rain, (using another word;) and he adds again the word מורה mure, which, no doubt, means rain, and no one denies this. But yet it seems that the word גשם geshem has here a specific meaning, and some think it to be a violent shower, occasioned by a storm or tempest; and yet we may gather from many parts of Scripture that the word means rain in general. Now מורה mure seems here to be taken for the rain of September, which the Greeks call τξωιμον, προιμον; and so they call מלקוש melkush οψιμον, opsimon, or the latter rain, as a common interpreter has rendered it. And the cultivated land, we know, needs these two rains, that is, after sowing, and when the fruit is ripening, — after sowing, that the ground by receiving moisture may make the seed to grow; for it then wants moisture to nourish the roots. Hence, the rain of September or October, which is after sowing, is rightly called seasonable rain; and the Greeks, as I have already said, call it πρωιμον proimon; and James, following them, so calls it in Jas 5:7<\/span>, ‘He will give you rain,’ he says, ‘both of the first time and the late rain,’ that is, of the month of March. For in those warm climates the harvests we know, is earlier than with us. We here gather the corn in July but they gather it there in May. The fruit then ripens with them in March, when they need the late rain. And in Jer 5:24<\/span> it appears quite evident, that מורה mure, as in this place, is called the rain, which comes down after sowing; for God says there, ‘I will give you,’ etc., and first he uses the general word גשם geshem, and then he adds the two kinds of rain, which are also mentioned here; and afterwards he adds, ‘In their time,’ that is, each rain in its time and season. — Then מורה mure has its time, and מלקוש melkush also has its time; otherwise the words of the prophet would not be consistent. <\/p>\n We now see what the Prophet means. Of the word מלקום melkush we have said something in Hosea. Then the Prophet says now, that God would be so propitious to the Jews, as to neglect no means of testifying his favor towards them; for he would give them rain in the month of October and in the month of March, to fertilize the ground after sowing, and before the harvest or before the fruit came to maturity. Here then is promised to the Jews that the land would be made fertile by natural means. It now follows — <\/p>\n (23) Ye children of Zion<\/strong>i.e.,<\/em> they were called upon to manifest their rejoicings in the place where the trumpet had been sounded for the proclamation of the fast.<\/p>\n The former rain moderately.<\/strong>St. Paul adduces the gift of the rain as a witness to the people of Lystra of the existence and beneficence of God, who gave us rain from heaven, filling our hearts with food and gladness. The possibility of the interpretation of the former rain moderately out of the Hebrew words by a teacher of righteousness, as in the Vulg. and in our margin, has led to the connection of this passage with a prophetic intimation of the advent of the Messiah.<\/p>\n In the first month.<\/strong>Better, as at first, as before. 23<\/strong>. <\/strong> Children of Zion <\/strong> In the narrower sense this expression includes only the inhabitants of Jerusalem; here probably all who suffered from the locusts, the inhabitants of Judah. Especially in a religious community the capital might stand for the whole land, for in it the whole life was centered. <\/p>\n In Jehovah <\/strong> In their rejoicing they are to remember that it is the mercy of Jehovah that has caused the transformation. <\/p>\n The former rain moderately <\/strong> R.V., “the former rain in just measure”; margin, “a teacher of righteousness”; or, rendering the first word “former rain,” it translates the second “according to righteousness”; margin R.V., “in (or, for<\/em>) righteousness.” It has been well said that “from time immemorial there has been a diversity of opinion as to the meaning of these words.” The teacher unto righteousness <\/em> is a perfectly correct translation; it is the translation and interpretation of ancient Jewish commentators, and is adopted by a few moderns (Merx, Von Orelli, Keil, and others). The expression is explained by passages such as 1Ki 8:36<\/span>; 2Ch 6:27<\/span>, according to which “the answer to prayer for rain must be preceded by divine instruction respecting the good way” (Von Orelli). There is a difference of opinion, however, as to who is this teacher. Some suppose him to be the Messiah, some a future teacher, some the ideal teacher or the collective body of messengers from God, others the prophet Joel himself, and still others the entire procession of teachers culminating in the Messiah. While the possibility of this translation is readily admitted, the rendering embodied in the text is preferable, because (1) the “teacher unto righteousness” would be a spiritual gift, but we do not expect a reference to a spiritual gift here. The blessings announced in this section are purely physical the destruction of the locusts and the restoration of fertility. The announcement of the higher spiritual gifts marks a distinct advance, and these are not expected by the prophet until a more distant future. (2) The word moreh <\/em> is used again in the last clause of the verse, where it refers undoubtedly to “early rain.” It is at least doubtful that the prophet, anxious to be understood, would use, without explanation, the two words in so close connection with different meanings. On the whole, the rendering “former rain” is more satisfactory. <\/p>\n Moderately <\/strong> Or, in just measure. <\/em> It is exceedingly doubtful that the word sedhakah <\/em> is ever used in the physical sense of correctness or correct measure, as is implied in the above rendering. It seems to be used exclusively in an ethical sense; therefore here better, “according to righteousness” (Hos 10:12<\/span>), that is, as Jehovah’s righteousness prompts him (Isa 42:6<\/span>; Isa 45:13<\/span>); which means, in abundant measure. This is more satisfactory than the translation of Ewald and others, “rain for justification” the rain which is a sign that they are adopted again into the righteous consideration of God. <\/p>\n Rain <\/strong> Hebrews geshem. <\/em> General term for abundant rain, but especially the heavy rains beginning, as a rule, toward the close of October and continuing until February. <\/p>\n Former rain <\/strong> The rains at the opening of the rainy season, September-October. <\/p>\n Latter rain <\/strong> The showers of March and April. Since they come just before the dry season sets in, they are of the greatest importance in Palestine. <\/p>\n In the first month <\/strong> The first month would be Nisan, <\/em> March-April, which is the time for the latter rain, but it could not be connected with the former rain as it seems to be connected in the text. If the Hebrew text is correct it is better translated, with the margin, “at the first,” in contrast with “afterward” (Joe 2:28<\/span>) when the spiritual gifts are bestowed. Some of the ancient versions, followed by some modern scholars, read “as before,” that is, before the calamity. This gives excellent sense, and requires but a slight emendation of the text. Wellhausen suggests to omit the second “former rain,” since it appears to be a useless repetition. If this suggestion is accepted we have in this text the three principal rains of the season in their regular order; all three are essential for fertility, therefore Jehovah will restore them.<\/p>\n Joe 2:23<\/span><\/em><\/strong>. <\/strong>The former rain moderately<\/em><\/strong><\/strong> The former rain in benignity: <\/em>or, as Houbigant renders it, A teacher of righteousness. <\/em>See Observations, <\/em>p. 22. <\/p>\n Joe 2:23 Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first [month].<\/p>\n Ver. 23. Be glad then, ye children of Zion<\/strong> ] “Ye righteous ones,” Psa 32:11<\/span> , and none else; for joy is the just man’s portion, and none have any reason to rejoice but such; nay, they are flatly forbidden it, Hos 9:1<\/span> . See the note there. “Let Israel rejoice in him that made him: let the children of Zion be joyful in their King. Let the saints be joyful in glory,” Psa 149:2<\/span> ; Psa 149:5<\/span> . Gaudeant in re, gaudeant in spe, gaudeant de possessione, gaudeant de promissione,<\/em> saith Bernard. If Plato could tell the musicians, philosophers knew how to dine and sup without them, they could be merry without a fiddler, how much more may Zion’s children! Be it that there is a cord in the sin of the wicked, to strangle their joy with, yet the “righteous sing and are merry,” Pro 29:6<\/span> . In the greatest fail of all outward comforts, they can “rejoice in the Lord their God,” as here, and as David at the sack of Ziklag, 1Sa 30:6<\/span> ; and Habakkuk, amidst all the miseries of the world and malice of Satan, iii. 17. It is in the Lord their God that they rejoice, it is a holy and spiritual joy, not profane and carnal, as is the wordling’s, who feedeth upon ashes, &c., Isa 44:20<\/span> , rejoiceth in a thing of nought, Amo 6:13<\/span> ; his joy is no better than a little counterfeit complexion, crackling of thorns, &c. <\/p>\n <\/p>\n For he hath given you the former rain moderately<\/strong> ] As a pledge of his love, and as a fruit of the covenant. Moderate showers ye shall have, neither too much nor too hasty; rain of righteousness in such measure and moderation as shall be needful. <\/p>\n <\/p>\n And he will cause to come down for you<\/strong> ] The vanities of the heathen cannot give rain, Jer 14:22<\/span> , nor can the heavens yield showers. God therefore must be waited upon, Jas 5:7<\/span> ; and prayed unto, Joe 2:18<\/span> , and the thundering legion, , so famous in Church history. He must not have cause given him to complain of men’s brutishness and inadvertence, as Jer 10:18<\/span> ; Jer 10:14<\/span> . <\/p>\n <\/p>\n The former rain<\/strong> ] That fell in October, when they had sown. St James calleth it the morning rain, , Jas 5:7<\/span> . <\/p>\n <\/p>\n And the latter rain<\/strong> ] Heb. the gathering rain, because it fills and fits the corn for ingathering; as falling about May and a little before their harvest. <\/p>\n <\/p>\n In the first<\/strong> ] Not month, but primo quoque tempore,<\/em> as soon as is fit. See Zec 10:1<\/span> . Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n