{"id":22355,"date":"2022-09-24T09:28:36","date_gmt":"2022-09-24T14:28:36","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-joel-31\/"},"modified":"2022-09-24T09:28:36","modified_gmt":"2022-09-24T14:28:36","slug":"exegetical-and-hermeneutical-commentary-of-joel-31","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-joel-31\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Joel 3:1"},"content":{"rendered":"

For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, <\/i><\/b><\/h3>\n

1<\/strong>. For<\/em> ] The chapter is closely connected with Joe 2:28-32<\/span>, for<\/em> explaining how the faithful Israelites will be delivered (Joe 2:32<\/span>); viz. on account of a judgement to be held upon the heathen world, which will have the effect of freeing the Israelites.<\/p>\n

behold<\/em> ] The particle, as often, draws attention to some new and important announcement (cf. Isa 3:1<\/span>; Isa 7:14<\/span>; Isa 19:1<\/span>; Amo 6:11<\/span>, &c.).<\/p>\n

in those days, and in that time<\/em> ] The same combination, Jer 33:15<\/span>; Jer 50:4<\/span>; Jer 50:20<\/span>. The time referred to is that of Israel’s deliverance (Joe 2:32<\/span>).<\/p>\n

bring again the captivity<\/em> ] or, perhaps, turn the fortune<\/em> (comp. on Amo 9:14<\/span>): upon either interpretation, a decisive change in the condition of Judah and Jerusalem is denoted by the words.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Part II. Chap. Joe 2:18<\/span> to Joe 3:21<\/span><\/p>\n

Jehovah’s answer to His people’s prayer of penitence. He will remove from them the plague of locusts, and bestow upon them an abundance of both material and spiritual gifts (Joe 2:18-32<\/span>); His judgment will alight only upon the nations who are their foes; His own people will dwell for ever securely under the protection of His presence (ch. 3).<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

For, behold – <\/B>The prophet by the word, for, shows that he is about to explain in detail, what he had before spoken of, in sum. By the word, behold, he stirs up our minds for something great, which he is to set before our eyes, and which we should not be prepared to expect or believe, unless he solemnly told us, Behold. As the detail, then, of what goes before, the prophecy contains all times of future judgment on those who should oppose God, oppress His Church and people, and sin against Him in them and all times of His blessing upon His own people, until the Last Day. And this it gives in imagery, partly describing nearer events of the same sort, as in the punishments of Tyre and Sidon, such as they endured from the kings of Assyria, from Nebuchadnezzar, from Alexander; partly using these, His earlier judgments, as representatives of the like punishments against the like sins unto the end.<\/P>

In those days and in that time – <\/B>The whole period of which the prophet had been speaking, was the time from which God called His people to repentance, to the Day of Judgment. The last division of that time was from the beginning of the Gospel unto that Day. He fixes the occasion of which he speaks by the words, when I shall bring again the captivity of Judah and Jerusalem. This form was used, before there was any general dispersion of the nation. For all captivity of single members of the Jewish people had this sore calamity, that it severed them from the public worship of God, and exposed them to idolatry. So David complains, they have driven me out this day from abiding in the inheritance of the Lord, saying, go serve other gods 1Sa 26:19<\/span>. The restoration then of single members, or of smaller bodies of captives, was, at that time, an unspeakable mercy. It was the restoration of those shut out from the worship of God; and so was an image of the deliverance from the bondage of corruption into the glorious liberty of the sons of God Rom 8:21<\/span>, or of any return of those who had gone astray, to the Shepherd and Bishop of their souls 1Pe 2:25<\/span>. The grievous captivity of the Jews, now, is to Satan, whose servants they made themselves, when they said, we have no king but Caesar; His Blood be upon us and upon our children. Their blessed deliverance will be from the power of Satan unto God Act 26:18<\/span>. It is certain from Paul Rom 11:26<\/span>, that there shall be a complete conversion of the Jews, before the end of the world, as indeed has always been believed. This shall probably be shortly before the end of the world, and God would here say, when I shall have brought to an end the captivity of Judah and Jerusalem, i. e., of that people to whom were the promises Rom 9:4<\/span>, and shall have delivered them from the bondage of sin and from blindness to light and freedom in Christ, then will I gather all nations to judgment.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Joe 3:1<\/span><\/p>\n

For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem.<\/em><\/p>\n<\/p>\n

The year of recompense<\/strong><\/p>\n


I. <\/strong>It shall be the year of the redeemed. Though the bondage of Gods people may be grievous and long, it shall not be everlasting. That in Egypt ended at length in their deliverance into the glorious liberty of the children of God. That in Babylon shall likewise end well.<\/p>\n


II. <\/strong>It shall be the year of recompences for the controversy of Zion. Though God may suffer the enemies of His people to prevail against them very far, and for a long time, yet He will call them to an account for it, and will lead those captive that led His people captive.<\/p>\n

1. <\/strong>Who those are that shall be reckoned with. All nations. This intimates–<\/p>\n

(1<\/strong>) That all the nations had made themselves liable to the judgment of God for wrong done to His people. But the neighbouring nations should be particularly dealt with.<\/p>\n

(2<\/strong>) That whatsoever nation injured Gods nation, they should not go unpunished. Little persecutors shall be taken account of as well as great ones.<\/p>\n

2. <\/strong>The sitting of this court for judgment.<\/p>\n

3. <\/strong>The plaintiff called, on whose behalf this prosecution is set on foot.<\/p>\n

4. <\/strong>The charge exhibited against them, which is very particular.<\/p>\n

(1<\/strong>) They had been very abusive to the children of Israel.<\/p>\n

(2<\/strong>) They had unjustly seized Gods silver and gold.<\/p>\n

5. <\/strong>The sentence passed upon them. Return your recompence upon your own head.<\/p>\n

(1<\/strong>) They shall not gain their end in the mischief they designed.<\/p>\n

(2<\/strong>) They shall be paid in their own coin. (Matthew Henry.<\/em>)<\/p>\n<\/p>\n

The persecution of good men<\/strong><\/p>\n


I. <\/strong>There have ever been good men on earth.<\/p>\n

1. <\/strong>My people. They are His–<\/p>\n

(1<\/strong>) They have surrendered themselves to His will.<\/p>\n

(2<\/strong>) He has pledged them His loving guardianship.<\/p>\n

2. <\/strong>My heritage (Exo 19:5<\/span>). He who owns the universe, esteems holy souls as the most valuable of His possessions.<\/p>\n


II. <\/strong>These good men on earth have generally been subject to persecution. Whom they have scattered among the nations, and parted My land. There is a persecution that, whilst it does not involve bonds, imprisonments, and physical violences, involves the malice of hell, and inflicts grievous injury. There is social calumny, scorn, degradation, and various disabilities.<\/p>\n


III. <\/strong>Their persecution will be avenged by heaven. I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there, for My people and for My heritage Israel. Ah! the time hastens when persecutors of all types and ages will have full retribution dealt out to them in some great valley of Jehoshaphat. (Homilist.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

CHAPTER III <\/P>

The prophecy in this chapter is thought by some to relate to<\/I><\/P>

the latter times of the world, when God shall finally deliver<\/I><\/P>

his people from all their adversaries; and it must be confessed<\/I><\/P>

that the figures employed are so lofty as to render it<\/I><\/P>

impossible to restrain the whole of their import to any events<\/I><\/P>

prior to the commencement of the Christian era. The whole<\/I><\/P>

prophecy is delivered in a very beautiful strain of poetry; by<\/I><\/P>

what particular events are referred to is at present very<\/I><\/P>

uncertain<\/I>, 1-21. <\/P>

NOTES ON CHAP. III<\/P>

<\/P>

Verse 1<\/span>. For, behold, in those days<\/B><\/I>] According to the preceding prophecy, these days<\/I> should refer to Gospel times<\/I>, or to such as should immediately precede<\/I> them. But this is a part of the prophecy which is difficult to be understood. All interpreters are at variance<\/I> upon it; some applying its principal parts to Cambyses<\/I>; his unfortunate expedition to Egypt; the destruction of fifty thousand<\/I> of his troops (by the moving pillars of sand) whom he had sent across the desert to plunder the rich temple of Jupiter Ammon; his return to Judea, and dying of a wound which he received from his own sword, in mounting his horse, which happened at Ecbatane<\/I>, at the foot of Mount Carmel<\/I>. On which his army, composed of different nations, seeing themselves without a head, fell out, and fought against each other, till the whole were destroyed. And this is supposed to be what Ezekiel<\/I> means by Gog<\/I> and Magog<\/I>, and the destruction of the former. See Eze 38:1-39:29<\/span>.<\/P>

<\/P>

Others apply this to the victories<\/I> gained by the Maccabees<\/I>, and to the destruction brought upon the enemies of their country; while several consider the whole as a figurative prediction of the success of the Gospel<\/I> among the nations of the earth. It may refer to those times in which the Jews shall be brought in with the fulness of the Gentiles, and be re-established in their own land. Or there may be portions in this prophecy that refer to all the<\/I> events<\/I>; and to others that have not fallen yet within the range of human conjecture, and will be only known when the time of fulfilment shall take place. In this painful uncertainty, rendered still more so by the discordant opinions of many wise and learned men, it appears to be my province, as I have nothing in the form of a new conjecture to offer, to confine myself to an explanation of the phraseology<\/I> of the chapter; and then leave the reader to apply it as may seem best to his own judgment.<\/P>

<\/P>

I shall bring again the captivity of Judah and Jerusalem.<\/B><\/I>] This may refer to the return from the Babylonish captivity; extending also to the restoration of Israel<\/I>, or the ten tribes<\/I>.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Though our dividing this chapter from the former seems to some a beginning of some new matter, yet indeed the prophet prosecutes his old subject, and proceeds to declare how that great thing mentioned in the last verse of the second chapter should be effected, and in this verse you have a transition to that thing. <\/P>

Behold:<\/B> it is a note of great attention, and heeding what is to be here spoken. <\/P>

When I shall bring again the captivity; <\/B>when I shall by Cyrus the type bring Judahs people out of Babylonish captivity, the emblem of a greater and worse captivity. Judah after the flesh as the type, but, according to the mystery of it, Judah signifieth the whole remnant or residue of those God will save. <\/P>

Jerusalem, <\/B>both literally and typically understood; so that beside what refers to the history of the two tribes, or kingdom of the house of David, restored out of captivity by Cyrus, the bringing back the captivity of the whole Israel of God by Christ the Messiah is here to be considered, and all along through this chapter. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

1. bring again the captivity<\/B>thatis, reverse it. The Jews restrict this to the return from Babylon.Christians refer it to the coming of Christ. But the prophetcomprises the whole redemption, beginning from the return out ofBabylon, then continued from the first advent of Christ down to thelast day (His second advent), when God will restore His Church toperfect felicity [CALVIN].<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

For, behold, in those days, and at that time<\/strong>,…. Which Kimchi refers to the times of the Messiah; and is true of the latter times of the Messiah, of his spiritual reign yet to come:<\/p>\n

when I shall bring again the captivity of Judah and Jerusalem<\/strong>: not from the Edomites, Tyrians, and Philistines, that had carried them captive in the times of Ahaz; nor from Babylon, where they had been carried captive by Nebuchadnezzar; for nothing of what is after foretold followed upon the return of these captivities: but this designs the present captivity of the Jews, and the restoration of them to their own land; of which see Isa 52:8<\/span>.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

(Heb. Bib. ch. 4.) Judgment upon the World of Nations, and Glorification of Zion- Joe 3:1<\/span>, Joe 3:2<\/span>. “For, behold, in those days, and in that time, when I shall turn the captivity of Judah and Jerusalem, I will gather together all nations, and bring them down into the valley of Jehoshaphat, and will contend with them there concerning my people and my inheritance Israel, which they have scattered among the nations, and my land have they divided.<\/em> Joe 3:3<\/span>. And for my people they cast the lot; and gave the boy for a harlot, and the maiden they have sold for wine, and drunk (it).” <\/em> The description of the judgment-day predicted in Joe 2:31<\/span> commences with an explanatory . The train of thought is the following: When the day of the Lord comes, there will be deliverance upon Zion only for those who call upon the name of the Lord; for then will all the heathen nations that have displayed hostility to Jehovah’s inheritance be judged in the valley of Jehoshaphat. By hinneh <\/em>, the fact to be announced is held up as something new and important. The notice as to the time points back to the “afterward” in Joe 2:28<\/span>: “in those days,” viz., the days of the outpouring of the Spirit of God. This time is still further described by the apposition, “at that time, when I shall turn the captivity of Judah,” as the time of the redemption of the people of God out of their prostrate condition, and out of every kind of distress. is not used here in the sense of “to bring back the prisoners,” but, as in Hos 6:11<\/span>, in the more comprehensive sense of restitutio in integrum <\/em>, which does indeed include the gathering together of those who were dispersed, and the return of the captives, as one element, though it is not exhausted by this one element, but also embraces their elevation into a new and higher state of glory, transcending their earlier state of grace. In the prediction of judgment is appended to the previous definition of the time in the form of an apodosis. The article in (all the<\/em> nations) does not refer to “all those nations which were spoken of in Hos 1:1-11<\/span> and 2 under the figure of the locusts” (Hengstenberg), but is used because the prophet had in his mind all those nations upon which hostility towards Israel, the people of God, is charged immediately afterwards as a crime: so that the article is used in much the same manner as in Jer 49:36<\/span>, because the notion, though in itself an indefinite one, is more fully defined in what follows (cf. Ewald, 227, a<\/em>). The valley of Y e hoshaphat <\/em>, i.e., Jehovah judges, is not the valley in which the judgment upon several heathen nations took place under Jehoshaphat (2 Chronicles 20), and which received the name of Valley of blessing<\/em>, from the feast of thanksgiving which Jehoshaphat held there (2Ch 20:22-26<\/span>), as Ab. Ezra, Hofmann, Ewald, and others suppose; for the “Valley of blessing” was not “the valley of Kidron, which was selected for that festival in the road back from the desert of Tekoah to Jerusalem” (see Bertheau on 2 Chronicles l.c.), and still less “the plain of Jezreel” (Kliefoth), but was situated in the neighbourhood of the ruins of Bereikut <\/em>, which have been discovered by Wolcott (see Ritter, Erdkunde<\/em>, xv. p. 635, and Van de Velde, Mem<\/em>. p. 292). On the other hand, the valley of Jehoshaphat is unquestionably to be sought for, according to this chapter (as compared with Zec 14:4<\/span>), in or near Jerusalem; and the name, which does not occur anywhere else in either the Old or New Testament, excepting here and in Joe 3:12<\/span>, is formed by Joel, like the name emeq hecharuts <\/em> in v. 14, from the judgment which Jehovah would hold upon the nations there. The tradition of the church (see Euseb. and Jerome in the Onom. s.v.<\/em> , Caelas<\/em>, and Itiner. Anton.<\/em> p. 594; cf. Robinson, Pal.<\/em> i. pp. 396, 397) has correctly assigned it to the valley of the Kidron, on the eastern side of Jerusalem, or rather to the northern part of that valley (2Sa 18:18<\/span>), or valley of Shaveh<\/em> (Gen 14:17<\/span>). There would the Lord contend with the nations, hold judgment upon them, because they had attacked His people ( nachalath <\/em>, the people of Jehovah, as in Joe 2:17<\/span>) and His kingdom ( ‘arts <\/em>). The dispersion of Israel among the nations, and the division ( ) of the Lord’s land, cannot, of course, refer to the invasion of Judah by the Philistines and Arabians in the time of Joram (2Ch 21:16-17<\/span>). For although these foes did actually conquer Jerusalem and plunder it, and carried off, among other captives, even the sons of the king himself, this transportation of a number of prisoners cannot be called a dispersion of the people of Israel among the heathen; still less can the plundering of the land and capital be called a division of the land of Jehovah; to say nothing of the fact, that the reference here is to the judgment which would come upon all nations after the outpouring of the Spirit of God upon all flesh, and that it is not till Joe 3:4-8<\/span> that Joel proceeds to speak of the calamities which neighbouring nations had inflicted upon the kingdom of Judah. The words presuppose as facts that have already occurred, both the dispersion of the whole nation of Israel in exile among the heathen, and the conquest and capture of the whole land by heathen nations, and that in the extent to which they took place under the Chaldeans and Romans alone.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

Threatenings against Israel’s Enemies.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 720.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      1 For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem,   2 I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for<\/I> my heritage Israel, whom they have scattered among the nations, and parted my land.   3 And they have cast lots for my people; and have given a boy for a harlot, and sold a girl for wine, that they might drink.   4 Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly and<\/I> speedily will I return your recompence upon your own head;   5 Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things:   6 The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border.   7 Behold, I will raise them out of the place whither ye have sold them, and will return your recompence upon your own head:   8 And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD<\/B> hath spoken it.<\/I><\/P>

      We have often heard of the year of the redeemed,<\/I> and the year of recompences for the controversy of Zion;<\/I> now here we have a description of the transactions of that year, and a prophecy of what shall be done when it comes, whenever it comes, for it comes often, and at the end of time it will come once for all.<\/P>

      I. It shall be the year of the redeemed,<\/I> for God will bring again the captivity of Judah and Jerusalem,<\/I> v.<\/span> 1<\/span><\/U><\/I><\/span>. Though the bondage of God’s people may be grievous and very long, yet it shall not be everlasting. That in Egypt ended at length in their deliverance into the glorious liberty of the children of God. Let my son go, the he may serve me.<\/I> That in Babylon shall likewise end well. And the Lord Jesus will provide for the effectual redemption of poor enslaved souls from under the dominion of sin and Satan, and will proclaim that acceptable year,<\/I> the year of jubilee, the release of debts and servants, and the opening of the prison to those that were bound.<\/I> There is a day, there is a time, fixed for the bringing again of the captivity<\/I> of God’s children, for the redeeming of them from the power of the grave;<\/I> and it shall be the last day<\/I> and the end of all time.<\/P>

      II. It shall be the year of recompences for the controversy of Zion.<\/I> Though God may suffer the enemies of his people to prevail against them very far and for a long time, yet he will call them to an account for it, and will lead captivity captive (Ps. lxviii. 18<\/span>), will lead those captive that led his people captive, Rev. xiii. 10<\/span>. Observe,<\/P>

      1. Who those are that shall be reckoned with–all nations,<\/I> v.<\/span> 2<\/span><\/U><\/I><\/span>. This intimates, (1.) That all the nations had made themselves liable to the judgment of God for wrong done to his people. Persecution is the reigning crying sin of the world; that lying in wickedness<\/I> itself is set against godliness. The enmity that is in the old serpent, the god of this world,<\/I> against the seed of the woman, appears more or less in the children of this world. Marvel not if the world hate you.<\/I> (2.) That, whatsoever nation injured God’s nation, they should not go unpunished; for he that touches the Israel of God shall be made to know that he touches the apple of his eye. Jerusalem will be a burdensome stone to all people,<\/I> Zech. xii. 3<\/I><\/span>. But the neighboring nations shall be particularly reckoned with–Tyre, and Sidon, and all the coasts of Palestine,<\/I> or the Philistines, who have been troublesome neighbours to the Israel of God, v.<\/I><\/span> 4<\/span>. When the more remote and potent nations that laid Israel wastes are reckoned with the impotent malice of those that lay near them, and helped forward the affliction,<\/I> (Zech. i. 15<\/span>), and made a hand of it (Ezek. xxvi. 2<\/span>), shall not be passed by. Note, Little persecutors shall be called to an account as well as great ones; and, though they could not do much mischief, shall be reckoned with according to the wickedness of their endeavors<\/I> and the mischief they would have done.<\/P>

      2. The sitting of this court for judgment. They shall all be gathered<\/I> (v.<\/I><\/span> 2<\/span>), that those who have combined together against God’s people, with one consent<\/I> (Ps. lxxxiii. 5<\/span>), may together receive their doom. They shall be brought down into the valley of Jehoshaphat,<\/I> which lay near Jerusalem, and there God will plead with them,<\/I> (1.) Because it is fit that criminals should be tried in the same country where they did the fact. (2.) For their greater confusion, when they shall see that Jerusalem which they have so long endeavored and hoped for the ruin of, in spite of all their rage, made a praise in the earth.<\/I> (3.) For the greater comfort and honor of God’s Jerusalem, which shall see God pleading their cause. (4.) Then shall be re-acted what God did for Jehoshaphat when he gave him victory over those that invaded him, and furnished him and his people with matter of joy and praise, in the valley of Berachah.<\/I> See 2 Chron. xx. 26<\/span>. (5.) It was in this valley of Jehoshaphat (as Dr. Lightfoot suggests) that Sennacherib’s army, or part of it, lay, when it was destroyed by an angel. They came together to ruin Jerusalem, but God brought them together for their own ruin, as sheaves into the floor,<\/I> Mic. iv. 12<\/I><\/span>.<\/P>

      3. The plaintiff called, on whose behalf this prosecution is set on foot; it is for my people,<\/I> and for my heritage Israel.<\/I> It is their cause that God will now plead with jealousy. Note, God’s people are his heritage,<\/I> his peculiar,<\/I> his portion,<\/I> his treasure,<\/I> above all people, Exo 19:5<\/span>; Deu 32:9<\/span>. They are his demesne, and therefore he has a good action against those that trespass upon them.<\/P>

      4. The charge exhibited against them, which is very particular. Many affronts they had put upon God by their idolatries, but that for which God has a quarrel with them is the affront they have put upon his people and upon the vessels of his sanctuary.<\/P>

      (1.) They had been very abusive to the people of Israel, had scattered them among the nations<\/I> and forced them to seek for shelter where they could find a place, or carried them captive into their respective countries and there industriously dispersed them, for fear of their incorporating for their common safety. They parted their land,<\/I> and took every one his share of it as their own; nay, they have cast lots for my people,<\/I> and sold them.<\/I> When they had taken them prisoners, [1.] They made a jest of them, made a scorn of them as of no value. They would not release them and yet thought them not worth the keeping; they made nothing of playing them away at dice. Or they made a dividend of the prisoners by lot,<\/I> as the soldiers did of Christ’s garments. [2.] They made a gain of them. When they had them they sold<\/I> them, yet with so much contempt that they did not increase their wealth by their price,<\/I> but sold them for their pleasure rather than their profit; they gave a boy<\/I> taken in war for the hire of a harlot,<\/I> and a girl<\/I> for so many bottles of wine as would serve them for one sitting, a goodly price<\/I> at which they valued them, and goodly preferment for a son and daughter of Israel to be a slave and a drudge in a tavern or a brothel. Observe, here, how that which is got by sin is commonly spent upon another. The spoil which these enemies of the Jews gathered by injustice and violence they scattered and threw away in drinking and whoring; such is frequently the character, and such the conversation, of the enemies and persecutors of the people of God. The Tyrians and Philistines, when they seized any of the children of Judah and Jerusalem, either took them prisoners in war or kidnapped them, they sold them to the Grecians (with whom the men of Tyre traded in the persons of men,<\/I> Ezek. xxvii. 13<\/I><\/span>), that they might remove them far from their<\/I> own border,<\/I> v.<\/span> 6<\/span><\/U><\/I><\/span>. It was a great reproach to Israel, God’s first-born, his free-born, to be thus bought and sold among the heathen.<\/P>

      (2.) They had unjustly seized God’s silver and gold<\/I> (v.<\/I><\/span> 5<\/span>), by which some understand the wealth of Israel. The silver and gold which God’s people had he calls his, because they had received it from him and devoted it to him; and whosoever robbed them God took it as if they had robbed him and would make reprisals accordingly. Those who take away the estates of good men for well-doing will be found guilty of sacrilege; they take God’s silver and gold.<\/I> But it seems rather to be meant of the vessels<\/I> and treasures of the temple,<\/I> which God here calls his goodly pleasant things,<\/I> precious and desirable to him and all that are his. These they carried into their temples<\/I> as trophies of their victory over God’s Israel, thinking that therein they triumphed over Israel’s God, nay, and that their idols triumphed over him. Thus the ark was put in Dagon’s temple. Thus they did unjustly. “What have you to do with me<\/I> (v.<\/I><\/span> 4<\/span>), with my people; what wrong have they done you? What provocation have they given you? You had nothing to do with them, and yet you do all this against them. Devices are devised against the quiet in the land,<\/I> and those offended and harmed that are harmless and inoffensive: Will you render me a recompence?<\/I>” Can they pretend that either God or his people have done them any injury, for which they may justify themselves by the law of retaliation in doing them these mischiefs? No; they have no colour for it. Note, It is no new thing for those who have been very civil and obliging to their neighbours to find them very unkind and unneighbourly and for those who do no injuries to suffer many.<\/P>

      5. The sentence passed upon them. In general (v.<\/I><\/span> 4<\/span>), “If you recompense me,<\/I> if you pretend a quarrel with me, if you provoke me thus to jealousy, if you touch the apple of my eye, I will swiftly and speedily return your recompence upon your own head.<\/I>” Those that contend with God will find themselves unable to make their part good with him. He will recompense them suddenly,<\/I> when they little think of it, and have not time to prevent it; if he take them to task, he will soon effect their ruin. Particularly, it is threatened, (1.) That they should not gain their end in the mischief they designed against God’s people. They thought to remove them so far from their border<\/I> that they should never return to it again, v.<\/I><\/span> 6<\/span>. But (says God) “I will raise them out of the place whither you have sold them,<\/I> and they shall not, as you intended, be buried alive there.” Men’s selling the people of God will not deprive him of his property in them. (2.) That they shall be paid in their own coin, as Adonibezek was (v.<\/I><\/span> 8<\/span>): “I will sell your sons and your daughters into the hands of the children of Judah;<\/I> you shall lie as much at their mercy as they have been at yours,” Isa. lx. 14<\/span>. Thus the Jews had rule over those that hated them,<\/I> Esther ix. 1<\/I><\/span>. And then they shall justly be sold to the Sabeans,<\/I> to a people far off.<\/I> This (some think) had its accomplishment in the victories obtained by the Maccabees over the enemies of the Jews; others think it looks as far forward as the last day, when the upright shall have dominion<\/I> (Ps. xlix. 14<\/span>) and the saints shall judge the world.<\/I> It is certain that none ever hardened his heart against God, or his church, and prospered long; no, not Pharaoh himself, for the Lord has spoken it,<\/I> for the comfort of all his suffering servants, that vengeance is his and he will repay.<\/I><\/P>

<\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

JOEL – CHAPTER 3<\/strong><\/p>\n

THE RESTORATION OF ISRAEL<\/p>\n

Verse 1:<\/p>\n

Verse 1 asserts, <\/strong>without apology, that God will once again bring to an end, this time, a final end, the captivity or bondage of both Judah and Jerusalem, after many days, Luk 21:24<\/span>; Rom 11:26<\/span>. See also Isa 11:10-12<\/span>; Jer 23:5-8<\/span>; Eze 37:21-28<\/span>; Act 15:15-17<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

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

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

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

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

JOELOR A PROPHETS CALL TO <\/span>REPENTANCE<\/strong><\/p>\n

Joe 1:1<\/strong><\/span> to Joe 3:21<\/strong><\/span><\/strong><\/p>\n

IN taking up the study of the Book of Joel, we want to express the hope that many of you will read and reread this volume. Its brevity makes its reading the task of only a single sitting, and its clear forceful style is sufficiently attractive to invite a second perusal; while a third and fourth review would aid materially in making evident the plan of the Book, and the purposes of the Prophet.<\/p>\n

In discussing Hosea, we called attention to the fact that the order of these volumes, as they appear in our Bible, was not necessarily the order of their origin. The date of the Book of Joel is difficult to determine. Hosea told us the king under whom he prophesied, made mention also of the four kings of Judah who reigned in his time; and so definitely fixed for us the period of his prophecy. But the Book of Joel provides no such guide-posts. We know nothing of his personal history, and although the name of his father is given, that name appears nowhere else in sacred story. So we are left without information regarding his family. The result is that students of the Word have parted company when they came to discuss Joels place in history, the majority putting him back as far as 810 to 758 B.C. while others, with some array of arguments, bring him down as late as 500 B. C. We need not stop to enter into this discussion, since what Joel has to say is of equal weight and authority whether uttered at the one time or the other. He was Judahs Prophet, just as Hosea and Amos were Prophets of Israel.<\/p>\n

His purpose in writing this prophecy seems to have been twofold, to reveal Gods judgment against sin, and the Day of the Lord, when men should turn from their iniquity to worship * * in spirit and in truth,<\/em> and the golden Age would be on. In the Hebrew text this Book is divided into four chapters; in your English version, into three chapters; in fact, into no chapters at all. Its form is more like that of a sermon than a book. And while certain parts of it are given to the discussion of certain phases of his subject, the prophecy is worthy to stand as a single discourse, only passing from one subject to another as the preacher makes progress from point to point.<\/p>\n

We have elected, therefore, to discuss this volume under terms that will cover the entire Book, following, largely, its own arrangement of thought.<\/p>\n

UNFAITHFULNESS AND AFFLICTION<\/strong><\/p>\n

It is not difficult to see that the first chapter opens with a description of a dire affliction which has fallen on the land: an affliction such as had not been in the days of the oldest inhabitants, nor even in the days of their fathers; an affliction which made such an impression upon the generation of Joel that he expected them to tell their children, and their children to repeat it to their grandchildren, and the grandchildren to give it to the generations to come.<\/p>\n

The unfaithfulness of Judah was assumed, not described.<\/strong> The Prophets appeal to the people to turn unto the Lord<\/em> is proof positive that they had turned from the Lord. But he says nothing as to the nature of that turning, and nothing as to the extent of it. It would seem altogether probable that the arrangement of Joel in the Scripture Canon is due to this fact. Hosea had so vividly portrayed the apostasy of Israel and Judah that those who gathered these prophecies into one Book might say Joel fits after Hosea. Hosea tells the condition of the people, and Joel describes the judgments that had come in consequence. If there is any one thought abundantly illustrated in the Old Testament, and often emphasized by the Great Teacher Himself, it is the dire fate of those who are unfaithful to the Lord God. It is found in the writings of practically every Prophet of the Old Testament, and it burns with new meaning when Gods Beloved Son speaks to that subject. In Mat 24:48<\/span>, we have Jesus description of the faithless servant, and also His severe judgment against him. Joel is not out of date, therefore; he has a message for this generation. It is the message which the Apostle Paul repeated when he said, He that soweth to his flesh shall of the flesh reap corruption.<\/em><\/p>\n

The affliction, here, is expressed by the processes of natural law. <\/strong>The scourge which Judah saw is brought about by the locust, or grasshopper. George Adam Smith calls our attention to the fact that though the palmerworm, the locust, the cankerworm and the caterpillar are all mentioned here, they are simply four separate terms for the same devouring insectthe locust, and might be translated properly in these words, That which the shearer left the swarmer hath eaten; that which the swarmer hath left the lapper hath eaten; and that which the lapper hath left the devourer hath eaten.<\/p>\n

No man, who has ever looked upon Kansas or Nebraska, in locust years, would charge the Prophet Joel with extravagance in the language which he here employs; and possibly Palestine and vicinity have seen more dreadful scourges. Dr. Doughty, in his volume entitled Arabia Deserta speaks of having seen in this very country clouds of locusts which devoured everything before them: While a traveler to South Africa tells of the space of ten miles on each side of the Sea-cow river, and eighty or ninety miles in length, the whole surface of which was literally covered with these pests; Another was reported, from Syria, concerning a season when the whole face of the mountain was black with them: when the effort to stop their onward march by trenches and fires proved utterly useless; when it required days for their armies to pass a single point, and when the noise of them, as they marched and foraged, was like that of a heavy shower falling on a distant forest. Driver declares that when in an erect position the appearance of these insects, at a little distance, is like that of well-armed horsemen. Ail these testimonies, and more, that might be easily given, corroborate the realism of Joels words in picturing what had occurred to Judahs possessions.<\/p>\n

We call your attention to the fact that these insects, which may hatch at any season, in innumerable companies, and march forth to consume the very land itself, were regarded by the Prophet as judgments against Judahs sin. It is so that a great many of those wide-spread calamities that visit neighborhoods, and touch even nations, whether inaugurated of God or no, are yet taken possession of by Him, and employed to teach the afflicted the effects of unfaithfulness. To illustratethe ground often cleaves asunder and earthquakes have shattered its parts, but when one opened at the very feet of Korah and followers and swallowed them up and all that appertained to them, Moses felt it was a Divine judgment against their conspiracy. For a long time people have read Bulwer Lyttons volume The Last Days of Pompeii to see the evident connection between the awful sins of that people, which, like those of Sodom, called to Heaven for judgment, and that fateful hour when the silent mountain, whose solitary flickering light had already sent a word of warning, poured forth a torrent of death, and smote men and women, by the hundreds and thousands, leaving them in the very acts of their iniquity so that when the day of exhuming should come, the Judge would be justified or having overthrown the city.<\/p>\n

It is only a short time since, that Martinique, with twenty-five thousand inhabitants, had poured upon it a flood of lava which left but one living man in all its limits. He was preserved not because he was righteous, but because he was so vile that they buried him in the lowest cell of one of their prison houses, and even then his flesh was roasted until he has walked the earth bearing the marks of a judgment like the mark of Cain. Let no man misunderstand me! Jesus Himself once distinctly taught that God was not sending these calamities upon certain individuals because they were sinners beyond the rest.<\/p>\n

There were present at that season some that told Him, of the Galilean whose blood Pilate had mingled with their sacrifices.<\/em><\/p>\n

And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?<\/p>\n

I tell you, Nay: but, except ye repent, ye shall all likewise perish.<\/p>\n

Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?<\/p>\n

I tell you, Nay: but, except ye repent, ye shall all likewise perish (Luk 13:1-5<\/em><\/span>).<\/em><\/p>\n

If Joel saw in this devastation of the land by the locusts an occasion of repentance, it was not for the farmers or gardeners whose fruits and vegetables were most utterly destroyed, but for the whole people to learn the lesson, search themselves and see if there were any wicked way in them! And today Jesus seems to be saying to us what God said to this ancient people, and what His Son said to those who reported the Galilsean blood shed by Pilate, Repent!<\/em><\/p>\n

God, therefore, is confessedly over all.<\/strong> We doubt if Joel meant to suggest that God had, by any miracle, made ready this myriad of locusts, but he did mean to say that all power in Heaven and in earth is with Him, and whatever comes to pass must be by His permission. Even the offensive thingsHis hand is upon them. Few subjects enjoy a greater agreement on the part of the Old Testament Prophets than this touching the Divine presence. Joels name is significant. The very word means The Lord is God. And who can sound the depths of that word, or explore the heights of that thought? Joseph Parker has justly said, The ease or difficulty with which a man can surrender God<\/strong> depends, if I may say, upon the use to which he has become accustomed to put the mysterious term. If God<\/strong> has been but a nebulous and speechless dreama veneration without a corresponding moralitythe act of surrender will be as indefinite as itself. But in our case, as Christian believers and Christian teachers, God is in every part of our life; He has manifested Himself to us; He has taken up His abode with us; the Spirit of His Son is in our hearts, crying, Abba-Father! He searches us and tries us; He acts directly and judicially upon every motive; He guides us with His eye; He besets us behind and before, and lays His hand upon us; to Him our hearts aspire in instinctive as well as in reasoned prayer; the spontaneous outstretching of our hands is towards His holy Temple, if haply we may touch His strength, and feel secure because He is almighty. When we do wrong, our eyes are darkened as with a cloud, and when we do well our hearts feel upon them the light of a smile. That is our case now; in such circumstances surrender would be destruction. We have, if I may so put it, gone too far in our use of God to turn away from Him and yet retain our identity intact. We live and move and have our being in God. We have passed the merely argumentative stage. God dwelleth in us, and His love is perfected in us. Our fellowship is with the Father, and with His Son Jesus Christ<\/em>. This was the old Jewish conception; this is also the Christian conception; and this is the true conception. God<\/em> * * over all, God blessed for ever<\/em><\/p>\n

Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the House of the Lord your God, and cry unto the Lord.<\/em><\/p>\n

Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come? (Joe 1:14-15<\/em><\/span>).<\/em><\/p>\n

This Prophet saw God in the storm just as surely as in the sunshine that was to follow. God was present there in the time of their sorrow and witnessed their suffering just as surely as He would be present when the sorrow had passed, and all sighing had fled. With the great Apostle of the New Testament he believed that in Him we live, and move, and have our being.<\/em><\/p>\n

<\/span>REPENTANCE AND RESTORATION<\/strong><\/p>\n

At the end of the eleventh verse of the second chapter he has finished his word-picture of devastation, and has reminded his auditors that the Infinite Father, the Lord of Heaven and earth, is in command of this terrible army, and hence his appeal,<\/p>\n

Therefore also now, saith the Lord, turn ye even to Me with all your heart, and with fasting, and with weeping, and with mourning:<\/em><\/p>\n

And rend your heart, and not your garments, and turn unto the Lord your God: for He is gracious and merciful, slow to anger, and of great kindness, and repenteth Him of the evil.<\/p>\n

Who knoweth if He will return and repent, and leave a blessing behind Him; even a meat-offering and a drink-offering unto the Lord your God? (Joe 2:12-14<\/em><\/span>).<\/em><\/p>\n

In their affliction He would have His people hear the Fathers voice.<\/strong> It is a blessed suggestion. Our hours of suffering, our seasons of sorrow can be converted into Divine speech, if our hearts turn to Him. As you know by repeated assertions, we do not belong to the company who lay every calamity to the charge of God. Our afflictions we do not count a certain evidence of the Divine disfavor. We have an adversary who is pleased to lay his oppressive hands upon us, but we know that all things work together for good to them that love God,<\/em> and like Job of old, Satans attack may, under God, become our season of blessing. Or, like the Son of Man, his temptations and trials may afford a positive triumph through the Divine grace.<\/p>\n

I asked of my spirit within me<\/p>\n

A question that troubled me quite<\/p>\n

A querulous question of nature,<\/p>\n

Because I was short in my right:<\/p>\n

I asked it to search out the reason <\/p>\n

Why trouble should light upon earth,<\/p>\n

And tears should be mingled with blessing,<\/p>\n

And moans with the ringing of mirth.<\/p>\n

But a voice, like the voice of an angel,<\/p>\n

Said, Turn thee, and question again;<\/p>\n

God never afflicts for His pleasure,<\/p>\n

Nor troubles the children of men.<\/p>\n

His hand is the hand of a Father,<\/p>\n

His chastening is good in disguise,<\/p>\n

Though the clouds which are resting upon you <\/p>\n

May darken this truth from your eyes.<\/p>\n

And then, said the voice growing softer,<\/p>\n

Some things which you counted Gods wrath,<\/p>\n

Are only His wonderful blessing,<\/p>\n

Revealing themselves in your path;<\/p>\n

And that which you counted evil,<\/p>\n

Was happily an angel of light,<\/p>\n

Gods beautiful angel of sorrow,<\/p>\n

Who winged his way through the night. <\/p>\n

<\/span>Repentance was the Prophet Joels appeal.<\/strong> He was like Jonah in his opinion of the character of God when he repeated the words of the Lord,<\/p>\n

Turn ye even to Me with all your heart, and with fasting, and with weeping, and with mourning:<\/em><\/p>\n

And rend your heart, and not your garments, and turn unto the Lord your God: for He is gracious and merciful, slow to anger, and of great kindness, and repenteth Him of the evil (Joe 2:12-13<\/em><\/span>).<\/em><\/p>\n

He knew, with the Psalmist, The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise (Psa 51:17<\/em><\/span><\/em>).<\/em> You remember Jonahs words when he complained that God had saved Nineveh, I knew that Thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest Thee of the evil.<\/em> And Joel entertains the same opinion of Him. It is a strange thing that any man knowing his own past, studying the Divine treatment accorded his fellows, or looking into the Scripture to hear what God would say, can reach another conclusion.<\/p>\n

Joel believes that this repentance should begin with the leaders of religious opinion,<\/p>\n

Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare Thy people,<\/em><\/p>\n

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? (Joe 2:17<\/em><\/span>).<\/em><\/p>\n

Hosea has already said, My people are destroyed for lack of knowledge<\/em>a charge against the priests, and reminds them Like people, like priest?<\/em> Pentecosts will never come to the Church until Gods Prophets, the men who stand in the pulpit, and through whom the congregations voice their prayers, have made themselves right before the Lord. Long since I have ceased to complain of the pew. I confess to you that I believe profoundly that the pew is what the pulpit makes it. The opinions prevailing among the people are the direct product of the speech of the sacred desk.<\/p>\n

When John Wycliff was attempting to recover true religion he declared that it was the business of the preacher to preach the Word and argued that out of false preaching comes the spiritual deadness of the people; that the friars of his time had affected the depravity of the Church, and he announced, then, a truth which ought now to be sung in the ears of every seminary professor, and become the conviction of every theological graduate, namely, It is Gods Word that should be preached. Gods Word is the bread of the soulthe indispensable, wholesome bread. Therefore, to feed the flock in the spiritual sense without Bible truth, is the same thing as if one were to prepare for another a bodily meal without bread. Gods Word is a live seed which begets regeneracy and a spiritual life. Now the chief business of the preacher is to beget and to nourish up members of the church. Therefore it is Gods Word he must preach. Then only will he succeed. I confess I cannot help asking myself sometimes whether I am a worthy successor of my fathers in the Protestant faith.<\/p>\n

It has been claimed that every new era has been created by a preacher. Guizot is the authority for the opinion that Paul did more for liberty and free institutions than any other man of two millenniums, Froude only voices what is universally accepted when he affirms that Luther created the Reformation. It was certainly Savonarola who redeemed Florence more effectively than any grand jury of modern times has been able to cleanse Augean stables of municipal life. Dwight Hillis thinks that Caedmon, Bede, Bunyan and the translators of the King James version of the Bible opened up for us the springs of English literature. Cromwell wrote that the Puritan preacher destroyed the Divine right of kings. If the religious leaders are all right, Gods people may behave foolishly, as they did under Moses, but, after all, their leadership will insure their progress through the Wilderness, and their eventual possession of the Promised Land.<\/p>\n

<\/span>But this call to repentance was associated with the promise of restoration.<\/strong> The Prophet Joel knew <\/span>this to be within the Fathers will and power. He said,<\/p>\n

God * * is gracious and merciful, slow to anger, and of great kindness, and repenteth Him of the evil.<\/em><\/p>\n

Who knoweth if He will return and repent, and leave a blessing behind Him; even a meat-offering and a drink-offering unto the Lord your God? (Joe 2:13-14<\/em><\/span>).<\/em><\/p>\n

<\/span>No man will either doubt that willingness or question that power when once, like the Prophet, he has seen God.<\/p>\n

Oh, to know the heart of God.Love so deep, so high, so broad,Help me, Lord, to fully prove,All it means that God is Love!<\/p>\n

<\/span>This Book also gives us<\/p>\n

<\/span>THE APOCALYPSE IN OUTLINE<\/strong><\/p>\n

<\/span>Joel, the Prophet, had a vision of the end of the age centuries before John, the Apostle, put foot on Patmos.<\/p>\n

<\/span>He saw the Pentecost to come.<\/strong><\/p>\n

It shall come to pass afterward, that I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:<\/em><\/p>\n

And also upon the servants and upon the handmaids in those days will I pour out My Spirit (Joe 2:28-29<\/em><\/span>).<\/em><\/p>\n

<\/span>On the day of Pentecost Peter interpreted and applied these words. When the mockers said,<\/p>\n

These men are full of new wine * *<\/em><\/p>\n

Peter, standing up with the Eleven, lifted up his voice, and said unto them * * (Act 2:13-14<\/em><\/span>).<\/em><\/p>\n

This is that which was spoken by the Prophet Joel;<\/p>\n

And it shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy (Act 2:16-18<\/em><\/span>).<\/em><\/p>\n

There are those who profess to have no interest in prophetic studies, who speak of it with scorn as if such studies were mere speculations; but the truth is, until a man works himself into the meaning of prophecy there is for him no plan for the ages, and a great majority of Gods promises are without practical application. To get into the spirit of prophecy is to discover the key of Scripture study. Many of you remember Dr. John Robertson, of Glasgow, Scotland, who, a few years ago in this pulpit, broke unto us the Bread of Life. One day in my study I asked him the question how he came to be a pre-millennialist? He answered, The Worlds Fair compelled me to assume that position in Scriptural study. At the request of Mr. Moody, I came over from Scotland to join with the famous evangelists from the ends of the earth, in a Chicago campaign in the Name of Christ. Day after day I was face to face with defeat. I saw quickly that for every convert to the Gospel that we were making, the Adversary, and his emissaries, were winning a score to such conduct as meant their destruction, and I became despondent over the situation. All the while such men as Moody, Torrey, Chapman, Dixon, Wharton, Pierson, and Gordon not only kept their courage, but seemed positively confident of eventual victory. I was unable to understand their spirit, and when I asked them why they were not discouraged, they answered by pointing to the promises of the prophecies. Though prejudiced against the pre-millennial theory, I made up my mind to see what the Scripture had to say upon the subject, and lo, to my amazement, when once I began to work upon the subject in honest spirit, the meaning of prophecy was made clear, and the Coming of my Master burst forth from the Sacred page, and became to me also the Blessed Hope.<\/p>\n

Ah, beloved, if Abraham, living when he did, was privileged of God a look down the ages that revealed to him the day of the Son of Man, and thereby gladdened his heart, who will say that God does not intend us to do what Joel didforesee the conquests to come?<\/p>\n

He also saw the special privilege of the Age of the Spirit.<\/strong> He knew that in that day it should come to pass, that whosoever shall call on the Name of the Lord shall he delivered (Joe 2:32<\/em><\/span><\/em>).<\/em><\/p>\n

Evangelism was in his perspective. He saw the Jew and the Gentile alike, brought under the Divine benediction. Even Peter did not fully understand the sweep of His promise.<\/p>\n

I will pour out of My Spirit upon all flesh<\/em> Jew and Gentile alike. Nor the depths of it Your sons and your daughters<\/em> * * and your young men,<\/em> * * and your old men *<\/em> * and on My servants and on My handmaidens.<\/em><\/p>\n

That this was to be the portion of men irrespective of station or nationality, Joel made perfectly evident.<\/p>\n

Proclaim ye this among the Gentiles; prepare war, wake up the mighty men, let all the men of war draw near; let them come up:<\/em><\/p>\n

Beat your plowshares into swords, and your pruning-hooks into spears; let the weak say, I am strong.<\/p>\n

Assemble yourselves * * together round about: thither cause Thy mighty ones to come down, O Lord.<\/p>\n

Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about (Joe 3:9-12<\/em><\/span>).<\/em><\/p>\n

Then he proceeds to show that all this opposition will be in vain. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great (Joe 3:13<\/em><\/span><\/em>).<\/em><\/p>\n

Such has been the history of many of His movements in this age of the Spirit. No human opposition or hellish device has been able to retard the progress of our God who is marching on.<\/p>\n

Dr. A. B. Simpson tells us that there is an old frontispiece in Wyclifs first Bible representing the cause of truth and the Holy Scriptures by a bright flame, while all around it are the enemies of the truth, with the devil at their head trying to blow it out. The bishops, the priests, the cardinals, and the Pope, with the devil himself leading them, blowing and blowing until it seems as if they would burst. But instead of blowing it out, they only blow it in, and it blazes and blazes until they are scattered before its consuming breath. This is ever true of the cause of Christ. Opposition, persecution, and misrepresentation only strengthen it, as we have all had such good reason often to prove. Nobody can hurt us but ourselves and when the enemy shall come in like a flood<\/em> let us quietly ask the Spirit of the Lord to lift up a standard against him,<\/em> and we shall hear a voice proclaiming, Not by might, nor by power, but by My Spirit, saith<\/em> the Lord of Hosts.<\/em><\/p>\n

Finally, this apocalyptic vision represents alike, millennial glory and terrible judgment.<\/strong> Judgment is repeatedly expressed in this volume. It will be attended by the darkening of the sun and the moon, and the cessation of the shining stars; by the shaking of heaven and earth; by the revelation of the power of God, and His righteous wrath against sin. I shall not attempt to depict the scenes of that judgment, beyond what the Prophet has said. I agree with Henry Van Dyke that there is much concerning this judgment which we ought not to try to peer into, and explain with our little limits of reason. It is not ours to pronounce judgment upon our fellow creatures; the one thing of which we are certain is that God will never do injustice to a single soul; but in every nation, whosoever shall call on the Name of the Lord shall be delivered.<\/em> The rest we may leave in silence with God, and fear when He speaks against sin.<\/p>\n

Of that millennial glory we are enamoured.<\/p>\n

It shall come to pass in that day * * the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the House of the Lord, and shall water the valley of Shittim * *<\/em><\/p>\n

But Judah shall dwell for ever, and Jerusalem from generation to generation.<\/p>\n

For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion (Joe 3:18<\/em><\/span>; Joe 3:20-21<\/em><\/span><\/em>).<\/em><\/p>\n

It is in harmony, beloved, with the twentieth and twenty-first chapters of the Book of Revelation. It is the picture of the consummation of the Ages when the Adversary shall go down into the eternal depths; after which<\/p>\n

The Tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God.<\/em><\/p>\n

And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.<\/p>\n

And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write: for these words are true and faithful (Rev 21:3-3<\/em><\/span>).<\/em><\/p>\n

<\/span><\/strong><\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

CRITICAL NOTES.] For<\/strong>] Explanatory of judgment predicted (ch. Joe. 2:31<\/span>). Those days<\/strong>] Viz. the outpouring of the Spirit, further described by the words when I shall bring, &c., redemption from distress of every kind; including gathering together of the dispersed, elevation into new and greater glory, exceeding earlier political or spiritual condition. <\/p>\n

Joe. 3:2<\/span><\/strong>. Valley of Jehoshaphat<\/strong>] where confederate foes were overthrown, say some (Psa. 83:6-8<\/span>; 2Ch. 20:22-26<\/span>); others think it is near Jerusalem (cf. Zec. 14:4<\/span>), and the term given to indicate the judgments of God upon the nations there. The ultimate events are still future, and fill up the space between the restoration of the Jews and the second advent of Christ. Plead<\/strong>] Not merely argue against enemies, but deal with them in judgments (Isa. 66:16<\/span>; Eze. 38:22<\/span>). <\/p>\n

Joe. 3:3<\/span><\/strong>. Lots<\/strong>] A common way of dividing captives (Nah. 3:10<\/span>). The harlot was not paid in money, but with a boy; and a girl was of so little value, that they sold her for a drink of wine. This depicts the ignominious treatment of Israel by the enemy. <\/p>\n

HOMILETICS<\/em><\/p>\n

PUNISHMENT UPON THE PERSECUTORS OF GODS PEOPLE.Joe. 3:1-3<\/span><\/em><\/p>\n

The prophecy from ch. Joe. 2:28<\/span> to the end of this book constitutes one whole, embracing the Messianic period, from the day of Pentecost to the final triumph and consummation of the kingdom. The events of the past are framed to describe the revelations of the future. In the second division (ch. Joe. 3:1-21<\/span>) we are introduced to events which issue in the restoration of Israel, which form the crisis of the destiny of the world, and which describe the final conflict of good and evil. Israel, viewed as the representative of Gods kingdom, are persecuted by the Gentile nations who are enemies to God. But he will deliver them from oppression and destroy their persecutors.<\/p>\n

I. The cruel treatment of Gods people<\/strong>. Gods people, consecrated to him by covenant, have ever been despised by the world. Ungodly men belong to a system entirely opposed to their spiritual interests, and established upon laws and institutions which resist the authority of God. The indignities done to Israel are specified in the text, and typical of many forms of persecution. <\/p>\n

1. They were robbed of their own land<\/em>. And parted my land. All the earth is the Lords, but he locates his people, and dwells with them in certain places. The land belonged to him as well as the people, and when they cannot defend it, he will assert his rights to it and regain it. The enemy acted on the ancient motto, Conquer and divide. They parted the land and shared it amongst them. But those that enrich themselves by robbing Gods people will be spoiled of their own treasures. Wealth and reputation taken from others will not fit well on ourselves.<\/p>\n

Who steals my purse, steals trash;
But he that filches from me my good name,
Robs me of that which not enriches him,
And makes me poor indeed.<\/p>\n

2. They were scattered in other lands<\/em>. Whom they have scattered among the nations. Gods people were driven by violence into heathen nations and enslaved. The disciples were persecuted and fled from city to city. The early Christians were banished to mines of other countries, and islands of the sea. In the world ye shall have tribulation. Christ had it, and his people cannot expect any better treatment. Scorn and ridicule, social calumny and religious degradation, cannot be avoided. The good will ever excite the ill, and all that will live godly in Christ Jesus shall suffer persecution. <\/p>\n

3. They were indignantly treated<\/em>. They have cast lots for my people, &c. (a<\/em>) They despised them<\/em>. Treated them all alike, honourable and dishonourable. They were all worthless, despised, and distributed by lot, a greater indignity than captivity and slavery. To trample on the weak and the fallen is most inhuman. How unsuitable is it for us, who live only by kindness, to be unkind, says Edwards. And they cast lots for her honourable men, and all her great men were bound in chains. (b<\/em>) They sold them as slaves<\/em>. They were disposed of to slave-dealers at most ridiculous prices. A boy<\/em> was given instead of money for the hire of a harlot, and a girl<\/em> was sold for a drink of wine in revelry. This was done by Assyrians, Chaldees, and Romans. Enmity to God and persecution of his people have often been connected with scenes of sensuality. But how barbarous for men to sport with their own species, and prefer a moments gratification to the permanent interests of men. What inhumanity to subject young, innocent children to extreme hardship and anguish from such base motives! Let us thank God that the horrors of slavery are past, that we live in a land of personal liberty and religious laws. <\/p>\n

II. The punishment of their enemies<\/strong>. I will gather all nations, &c. God may suffer enemies to prevail for a time, but the year of recompenses will come. God will avenge his own elect. <\/p>\n

1. The time is fixed<\/em>. In those days and in that time. The day, the hour may be unknown to us; but they are fixed immutably in the purpose and providence of God. There is a year of the redeemed, an acceptable year for the opening of the prison to them that are bound, for the bringing again of the captivity of Zion (Jer. 30:3<\/span>). <\/p>\n

2. The place is fixed<\/em>. The valley of Jehoshaphat may mean the valley in which God destroyed the numerous enemies of that prince (2Ch. 20:26-28<\/span>); or, in allusion to the word (meaning the Lord hath judged), it may refer to any scene when God will deal out retribution and execute his enemies. In due time and in some great valley God will punish sinners and reckon with nations for their infamous conduct. God is gathering men now in mysterious ways, will soon plead with them, accuse and condemn them, and there shall be tribulation, such as there had not been from the beginning of the world. <\/p>\n

3. The reason is assigned<\/em>. For my people. Gods people are precious in his sight, whatever be their treatment and outward condition in the world. (a<\/em>) They are his people<\/em>. They have given themselves to him, and belong entirely to him. Others refuse allegiance and forget God, but the Lords portion is his people; Jacob is the lot of his inheritance. (b<\/em>) They are his heritage<\/em>. He chose Israel as his heritage and peculiar treasure, his portion and treasure above other people (Deu. 32:9<\/span>). When weak and desponding in trial he assured them of his love and defence. The most precious things in the universe are holy people. God claims them for his own, will never permit them to be lost, but will vindicate their cause and redeem them from death. He that toucheth you, toucheth the apple of my eye. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.<\/p>\n

HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n

Joe. 3:1<\/span>. I. The sad condition<\/em>. Captivity of Judah. The Church is often oppressed and persecuted by enemies, thrown into captivity by backslidings, and bound fast by things of time and sense. The sinner is under the bondage of sin, captivated by lust, and lashed by a guilty conscience. II. The blessed change<\/em>. Bring again the captivity. Sins are forgiven, and persecutors are overthrown. Gods power redeemed Israel from literal, and Gods grace delivers men from spiritual, slavery. III. The time of the change<\/em>. In those days and in that time. God has his own times of deliverance. His people should have patience and hope, for they shall not sorrow a day longer than he has purposed. Divine decrees have fixed the time for blessing the Church, and neither Rome nor infidels can hinder the work. Thou shalt arise and have mercy upon Zion; for the time to favour her, yea, the set time, is come (Psa. 102:13<\/span>). IV. The author of the change<\/em>. I<\/em> shall bring again. It is Gods work and not mans. He makes, keeps, and saves the Church. He purchased and will defend his people. He will in judgment and in grace destroy the wicked, and bless the righteous. When the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.<\/p>\n

Joe. 3:2<\/span>. <\/p>\n

1. The assembly. All nations.
2. The place. The valley of Jehoshaphat.
3. The purpose. I will plead.
4. The reason. For my people. Here the fate of whole nations is obviously bound up with that of Israel, and is to depend on the relations they have sustained to the people of God [S. Cox<\/em>].<\/p>\n

Valley<\/em>. In the days of Joel valleys<\/em> were the usual fields of battle, mountainous and wooded country being unfavourable to the movements, tactics, and strategical combinations of ancient military art. Naturally, therefore, the Prophet would select some valley<\/em> as the arena of the final conflict. But this<\/em> conflict was also to be a judgment. Was it possible to select a valley whose very name should convey the idea of judgment and of Divine judgment? Yes; close outside the eastern wall of Jerusalem lay a valley, known as the valley of Jehoshaphat. Jehoshaphat means, Jehovah judges<\/em>. Here ready to his hand were the very symbols the Prophet required. The scene of the final conflict and the final judgment would be the valley in which Jehovah judgeth<\/em> and will judge [S. Cox<\/em>].<\/p>\n

ILLUSTRATIONS TO CHAPTER 3<\/p>\n

Joe. 3:1-3<\/span>. Persecution<\/em>. Oh, if when we oppress and goad our fellow-creatures, we bestowed but one thought upon the dark evidences of human error, which, like dense and heavy clouds, are rising slowly, it is true, but not less surely, to heaven, to pour their after-vengeance on our headsif we heard but one instant, in imagination, the deep testimony of dead mens voices, which no power can stifle, and no pride can shut out, where would be the injury and injustice, the suffering, misery, cruelty<\/em>, and wrong, that each days life brings with it [Dickens<\/em>]?<\/p>\n

Sold a girl for wine<\/em>. A woman in Glasgow, some time since, in order to gratify her immoderate craving for ardent spirits, was said to have offered her own child for sale as a subject for dissection [Whitecross<\/em>].<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

GODS VICTORY OVER THE ENEMIES OF HIS PEOPLE FUTURE BLESSINGS (contd)<\/p>\n

TEXT: Joe. 3:1-15<\/span><\/p>\n

1<\/p>\n

For, behold, in those days, and in that time, when I shall bring back the captivity of Judah and Jerusalem,<\/p>\n

2<\/p>\n

I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will execute judgment upon them there for my people and for my heritage Israel, whom they have scattered among the nations: and they have parted my land,<\/p>\n

3<\/p>\n

and have cast lots for my people, and have given a boy for a harlot, and sold a girl for wine, that they may drink.<\/p>\n

4<\/p>\n

Yea, and what are ye to me, O Tyre, and Sidon, and all the regions of Philistia? will ye render me a recompense? and if ye recompense me, swiftly and speedily will I return your recompense upon your own head.<\/p>\n

5<\/p>\n

Forasmuch as ye have taken my silver and my gold, and have carried into your temples my goodly precious things,<\/p>\n

6<\/p>\n

and have sold the children of Judah and the children of Jerusalem unto the sons of the Grecians, that ye may remove them far from their border;<\/p>\n

7<\/p>\n

behold, I will stir them up out of the place whither ye have sold them, and will return your recompense upon your own head;<\/p>\n

8<\/p>\n

and I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the men of Sheba, to a nation far off: for Jehovah hath spoken it.<\/p>\n

9<\/p>\n

Proclaim ye this among the nations; prepare war; stir up the mighty men; let all the men of war draw near, let them come up.<\/p>\n

10<\/p>\n

Beat your plowshares into swords, and your pruning hooks into spears: let the weak say, I am strong.<\/p>\n

11<\/p>\n

Haste ye, and come, all ye nations round about, and gather yourselves together: thither cause thy mighty ones to come down, O Jehovah.<\/p>\n

12<\/p>\n

Let the nations bestir themselves, and come up to the valley of Jehoshaphat; for there will I sit to judge all the nations round about.<\/p>\n

13<\/p>\n

Put ye in the sickle; for the harvest is ripe: come, tread ye; for the winepress is full, the vats overflow; for their wickedness is great.<\/p>\n

14<\/p>\n

Multitudes, multitudes in the valley of decision! for the day of Jehovah is near in the valley of decision,<\/p>\n

15<\/p>\n

The sun and the moon are darkened, and the stars withdraw their shining.<\/p>\n

QUERIES<\/strong><\/p>\n

a.<\/p>\n

When are those days . . . when I shall bring back the captivity of Judah and Jerusalem,?<\/p>\n

b.<\/p>\n

How will God gather all nations . . . into the valley of Jehoshaphat?<\/p>\n

c.<\/p>\n

What war does the prophet tell the nations to prepare for?<\/p>\n

<\/p>\n<\/p>\n

PARAPHRASE<\/strong><\/p>\n

Behold! In those glorious latter days which are the Messianic days, when I shall make an end to the oppression of My covenant people finally and completely, I will gather all who have been enemies of My people since the beginning of time and bring them into My presence for judgment. I will execute judgment upon them in vindication of My precious saints whom they have despoiled and violated, and shamefully used for their own indulgence.
Yes, O Tyre, and Sidon, and all the regions of Philistia, you are included among those of my enemies! Are you actually daring to oppose Meto do evil to Me? Even as you attempt to do something against Me, I will swiftly and speedily pay back your deeds upon your head! In plundering My people you have plundered Me; in selling My people into slavery to the Greeks you have despoiled My precious heritage. Behold! I will deliver those you have sold into slavery and use them to pay you back in kind. They shall sell your sons and daughters to foreigners. What you have sown you shall reap!
Let this proclamation be made among the enemies of God: Prepare for war! Arouse your mighty warriors! Bring on your powerful armieslet them come! Transform all your implements of peace into weapons of war and let even the weak be seized with warlike enthusiasm. Let all this be done with haste.
Now, where these are gathered, O Jehovah, cause thy mighty angels to come down and fight against the enemies of your people. So shall it be! Let the nations bestir themselves, and come up to war against Me in the place where I have appointed each one and I will sit to judge the nations there. Let My mighty angels fulfill their grim reaping of My enemies for their wickedness is like a harvest which is ripe; let the winepresses of their vileness be trampled for their wickedness is full to overflowing. Throngs upon throngs of these enemies of Gods people surging in a noisy din blindly and wilfully straight unto the judgment of Jehovah. This day of Jehovah will be so terrible that the whole universe trembles and shakes and withdraws at its severity.<\/p>\n

SUMMARY<\/strong><\/p>\n

First the prophet makes a general introduction to the effect that God will, in these Messianic days He has spoken of before, bring final judgment upon His enemies. Then the prophet turns to the contemporary enemies of Gods people and announces their judgment. Finally Joel declares the challenge of Almighty God to His enemies that though they do their utmost in war against Him they will still be defeated and judged.<\/p>\n

COMMENT<\/strong><\/p>\n

Joe. 3:1-3<\/span> . . . IN THAT TIME, WHEN I SHALL BRING RACK THE CAPTIVITY OF JUDAH AND JERUSALEM . . . I WILL GATHER ALL NATIONS, AND WILL BRING THEM DOWN INTO THE VALLEY OF JEHOSHAPHAT; . . . The words in those days, and in that time most definitely refer back to the preceding Messianic prophecy of the pouring out of the Spirit upon all flesh and the great and terrible day of Jehovah of Joe. 2:28-32<\/span>. Therefore, whatever gathering together into the valley of Jehoshaphat and judging to be done will be done in the Messianic age. Furthermore, we must also interpret the bringing back the captivity of Judah and Jerusalem as an event to be within the same Messianic age. The phrase translated bring back their captivity could be translated, make an end of their oppressions. The RSV translates it, when I restore the fortunes of Judah and Jerusalem. The conclusion of chapter three shows that God, in restoring their fortunes is going to bring on something more glorious than the literal return from the Persian captivity. So, the bringing back the captivity of Judah and Jerusalem undoubtedly means that God is going to relieve His covenant people from all oppressions delivering them from all their enemies.<\/p>\n

In addition, He is going to execute His judgment upon all the enemies of His people in that same glorious age of the Messiah. Lange says, This distinctly shows that the object of the day of the Lord is, the deliverance of the people of God. The judgment of the heathen world is simply a means to that end, Gods judgment (His victory over the enemies of His people) is given a contemporary setting. Jehoshaphat, by the miraculous help of God, won a great victory over a Gentile army in a valley which was afterward named for him (2 Chronicles 20<\/span>). So the prophets use of the kings name and the valley of Jehoshaphat would remind the people of this glorious victory over the enemies of God. Also, the name Jehoshaphat means Jehovah judges. That there is ever going to be a literal gathering of all the nations into this valley near Jerusalem is a geographical impossibility! There is not going to be a literal war there between the literal forces of all the nations of the earth and the literal forces of a millennial kingdom of God. The prophet was led by the Holy Spirit to use the valley of Jehoshaphat in a symbolic or figurative way much the same as we say someone has met his Waterloo. At the end of the Messianic age (which will be the end of all ages) God is going to demonstrate a complete and final victory over all the forces of evil. Actually, God has already won the complete victory over evil in His Son. He despoiled the principalities and the powers . . . making a show of them openly, triumphing over them in Him (Col. 2:15<\/span>). The prince and god of this world has been judged and cast out (Joh. 12:31<\/span>) (see our comments on Obadiah). But at the end of this age He is going to manifest and vindicate that which He has already revealed in the Biblethat those now who are in Christ are more than conquerors (cf. Rom. 8:28-39<\/span>). And why is God going to judge all nations in a final way if He has already accomplished victory over Satan, sin and death in Christ?for my people and for my heritage Israel! God is jealous for His people. The forces of evil and enmity against God will be shown to be what God said they were all alongeternal death and destruction. At the same time faith and righteousness and obedience to God will be openly shown to lead to what God said they would all alongeternal life and bliss.<\/p>\n

Joe. 3:4-8<\/span> YEA, AND WHAT ARE YE TO ME, O TYRE, AND SIDON . . . WILL YE RENDER ME A RECOMPENSE . . . SWIFTLY AND SPEEDILY WILL I RETURN YOUR RECOMPENSE UPON YOUR OWN HEAD . . . I WILL SELL YOUR SONS AND YOUR DAUGHTERS INTO THE HAND OF THE CHILDREN OF JUDAH . . . Now Joel turns to a contemporary enemy of Gods peopleTyre and Sidon and the regions of Philistia. These heathen powers had plundered the precious heritage of God. They had carried away the silver and gold from Gods temple and desecrated it in their idolatrous temples. They had even carried away people and sold them as slaves into the far distant lands of Greece. The prophet represents God as almost incredulous at the audacity and brazenness of these heathen powers. Have they no sensibility to the wrath of the Higher Being? Do they dare to go on in their evil in complete disdain of judgment? We are reminded of those of our own age who seem to be completely and unabashedly disdainful of righteousness, justice or judgment. There are even those who would speak happily of the death of God while they hold requiem for Him. But God promises to return to them what they have sown? Gods promises do not fail! This prophecy was fulfilled by Alexander the Great and his successors, under whom many Jewish captives were liberated and restored to their own land, while various parts of Philistia and Phoenicia were brought under Jewish rule.<\/p>\n

Joe. 3:9-10<\/span> PROCLAIM YE THIS AMONG THE NATIONS; PREPARE WAR . . . BEAT YOUR PLOWSHARES INTO SWORDS . . . Now the prophet, on behalf of God, throws down the challenge. Let all the enemies of God and His people put forth every effortlet them muster every allylet them turn every resource into a weapon for war and then let them gather themselves together and come with haste against Jehovah God. It is interesting to note in Joe. 3:10<\/span> the reverse figure of speech to that of Isa. 2:4<\/span> and Mic. 4:3<\/span> where the swords are beaten into plowshares and the spears into pruninghooks. There the figure is to depict the peace that the Messianic reign will bring into the hearts of men. Here the figure is used to depict the evil enmity that reigns in the hearts of the unconverted.<\/p>\n

Joe. 3:11-12<\/span> HASTE YE, AND COME, ALL YE NATIONS ROUND ABOUT, . . . THITHER CAUSE THY MIGHTY ONES TO COME DOWN, O JEHOVAH . . . LET THE NATIONS BESTIR THEMSELVES, AND COME UP TO THE VALLEY OF JEHOSHAPHAT; FOR THERE WILL I SIT TO JUDGE ALL THE NATIONS ROUND ABOUT. Joe. 3:11<\/span> b seems to be a prayer of the prophet in the midst of his pronouncements. He prays that God will send His forces to do battle against the forces of heathendom. The answer to his prayer comes immediately in Joe. 3:12<\/span> and continues in Joe. 3:13<\/span>. Lange cannot accept the idea that angels are referred to here. However, in the light of all that the Scripture says of angels carrying out the judgments of God and fighting the battles (even literally at times) of the chosen people it would seem that a reference to angels could be the only acceptable meaning. Daniel is told by an angel of the spiritual conflict of angelic beings (cf. Dan. 10:13<\/span>; Dan. 10:20-21<\/span>).<\/p>\n

Joe. 3:13-15<\/span> PUT YE IN THE SICKLE; FOR THE HARVEST IS RIPE . . . MULTITUDES, MULTITUDES IN THE VALLEY OF DECISION . . . THE SUN AND THE MOON ARE DARKENED . . . Yes, God answers, I will send my mighty ones to carry out the grim task of reaping a harvest of wrath. Gods angels have carried out such assignments in the past (the death angel in Egypt; the angel of the Lord who slew 185,000 Assyrian soldiers), they are carrying out such assignments now as they protect and serve the saints (Heb. 1:14<\/span>) and they will in the future (Mat. 24:31<\/span>; 1Th. 4:16<\/span>; 2Th. 1:7-8<\/span>, etc.). Both harvest and winepress are figurative descriptions of the fullness of their wickedness and both terms are also used to symbolize judgment.<\/p>\n

The term, multitudes, multitudes may be translated tumult, tumult in the valley of decision. The word literally means noisy crowds. The repetition of the word signifies a confused, tumultuous multitude. The picture Joel draws for us is that of throngs upon throngs of these enemies of God in a blind, raging confusion surging headlong and headstrong into a showdown with an Omnipotent Judge. The Psalmist adds to the picture, Why do the nations rage, and the peoples meditate a vain thing? The kings of the earth set themselves and the rulers take counsel together, against Jehovah, and against his anointed, saying, Let us break their bonds asunder, and cast away their cords from us. He that sitteth in the heavens will laugh: The Lord will have them in derision. Then will he speak unto them in his wrath, and vex them in his sore displeasure: Yet I have set my king upon my holy hill of Zion. (Psa. 2:1-6<\/span>). Joel says the wrath of God will be so terrible that even the heavenly bodies (the whole universe) tremble at it and withdraw from looking upon it!<\/p>\n

Gods judgment of the nations for injuries done to His people here is the final and ultimate judgment of all the enemies of all the elect, both Old Testament and New Testament. Each judgment of God upon each enemy of His people foreshadowed and certified the one which is to come finally. Each judgment also turned into a redemption for the elect of God and so foreshadowed and certified the final redemption. And we have received an immutable oath from God, sealed with the blood of His precious Son (Heb. 6:17-20<\/span>), that our redemption has been forever accomplished and awaits only the consummation. It is this fundamental truth prophesied by all the prophets, accomplished by Jesus Christ, which brings hope to our hearts.<\/p>\n

QUIZ<\/strong><\/p>\n

1.<\/p>\n

What does the prophet mean bring back the captivity of Judah . . .?<\/p>\n

2.<\/p>\n

Will there be a literal battle between God and heathendom in a literal valley of Jehoshaphat? Explain!<\/p>\n

3.<\/p>\n

How has God already judged the world?<\/p>\n

4.<\/p>\n

What is Gods way of dealing with his enemies as illustrated with Tyre and Sidon?<\/p>\n

5.<\/p>\n

Does God send His angels to battle for Him against the forces of evil? Cite Scripture references for your answer.<\/p>\n

6.<\/p>\n

What is portrayed by the phrase multitudes, multitudes in the valley of decision?<\/p>\n

7.<\/p>\n

What lesson are we to learn from each of the judgments of God upon His enemies in the past?<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

III.<\/strong><\/p>\n

(1) That time.<\/strong>The whole course of the events of the world is shown to lead up by Divine providence to the Great Day of the Lord, when the crooked shall be made straight, and the rough places plain, and the Lord shall be exalted. Then will be the times of the restitution of all things; then will the people of God be brought out of captivity, and vengeance executed upon their enemies. This progress, with its final consummation, is the subject of the concluding lines of Joels prophecy.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

1<\/strong>. <\/strong> For <\/strong> Connects Joe 3:1<\/span>, with Joe 2:32<\/span>. The prophet explains why he mentions the deliverance of only a remnant of the Jews the other nations will be utterly destroyed. At the same time he indicates by what means the salvation of the dispersed is to be wrought; the judgment upon the nations will help to free the Israelites from bondage. <\/p>\n

Behold <\/strong> The truth to be announced is of the greatest importance, and is worthy of the closest attention (Isa 3:1<\/span>; Isa 7:14<\/span>; Amo 6:11<\/span>). <\/p>\n

In those days, in that time <\/strong> Refers back, not to Joe 2:28<\/span>, but to Joe 2:32<\/span>, the time of the deliverance of the Jews (Jer 33:15<\/span>); the exact time is determined by what follows. <\/p>\n

When I shall bring again the captivity of Judah and Jerusalem <\/strong> The judgment upon the nations (Joe 3:2<\/span>), the restoration of the captives (Joe 3:1<\/span>), the salvation of the remnant (Joe 2:32<\/span>), all fall into the same period. Whether this is the right translation, or the one mentioned on page 133, “I shall restore the fortune,” there can be no doubt that the prophet intends to promise a radical change in the condition of the people; and, according to the context, an essential element in the restoration of the fortune is the deliverance of the Israelites from the power of the surrounding nations into whose hands they fell after the destruction of Jerusalem in 586 B.C.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

PROMISE OF JEHOVAH TO AVERT THE JUDGMENT AND TO BESTOW ABUNDANT BLESSINGS, Joe 2:18<\/span> to Joe 3:21<\/span>.<\/p>\n

Though not expressly stated, it is implied that the prophet’s exhortation was heeded; the solemn assembly was held, the people turned to Jehovah in penitence, and as a result Jehovah altered his purpose. Now he promises to remove the locusts and to restore prosperity, such as has not been known before, until all will know that Jehovah himself dwells in the midst of the people (Joe 2:18-27<\/span>). The manifestation of his mercy will not stop there; to the temporal blessings he will add rich spiritual gifts (Joe 2:28-29<\/span>). When the day of judgment finally comes, introduced by extraordinary phenomena (Joe 2:30-31<\/span>), it will not strike the chosen people; they will be spared (Joe 2:32<\/span>), and those who are still in exile will be brought back to Zion (Joe 3:1<\/span>); but the enemies of the Jews will be annihilated in a terrible conflict in the valley of Jehoshaphat (Joe 2:2-16<\/span>). Zion will continue in the enjoyment of highest felicity under the direct protection of Jehovah, while her enemies will be turned into desolation and ruin (Joe 2:17-21<\/span>).<\/p>\n

The promises, then, refer, on the one hand, to the immediate future (Joe 2:18-27<\/span>); on the other, to times more remote (Joe 2:28<\/span> ff.).<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

The Consequence Of YHWH’s Blessing Of His People Must Be The Judgment Of The Nations Who Have Oppressed His People ( Joe 3:1-6<\/strong><\/span><\/strong> ).<\/p>\n

<\/strong><\/p>\n

The judgment of the locusts has carried Joel’s thoughts forward to the final Day of YHWH. No time scale is given, but Joel knew that the consequence of YHWH’s future pouring out His Spirit on His people must be the restoration of all His scattered people, and the judgment of the nations who had oppressed them. The two always go together, the blessing and the cursing. And as the nations have mistreated His people, so must they receive their recompense.<\/p>\n

This picture of judgment has come to Joel’s mind as a result of the awful plagues of locusts which had seemingly taken over Judah and Jerusalem. They were a revelation of what God could do, and an indication of the inexorable activity of YHWH. They were a reminder of coming Days of YHWH and of the final Day of YHWH. But as we have already seen it also included blessing on God’s people.<\/p>\n

No Valley of Jehoshaphat is known, and it is very likely that it is a symbolic valley found only in the mind of Joel and in the mind of God, the Valley of YHWH IS JUDGE, for in one sense YHWH’s judgment would take place over the centuries, until it finalised in the final Judgment. In other words YHWH has in His own mind a place where He will judge the nations. And what they will be called to account for, both now and especially in the future, will be how they have behaved towards His people (compare Mat 25:31-46<\/span>. Both are parabolic pictures expressing a greater reality). The people of YHWH will emerge in triumph, whilst those who have rejected Him and persecuted His people will reap what they have sown.<\/p>\n

Analysis of Joe 3:1-6<\/strong><\/span><\/strong> .<\/p>\n

<\/strong><\/p>\n

For, behold, in those days, and in that time, when I will bring back the captivity of Judah and Jerusalem (Joe 3:1<\/span>).<\/p>\n

I will gather all nations, and will bring them down into the valley of YHWH is Judge (Jehoshaphat), and I will execute judgment on them there for my people and for my heritage Israel, whom they have scattered among the nations, and they have parted my land, and have cast lots for my people, and have given a boy for a harlot, and sold a girl for wine, that they may drink (Joe 3:2-3<\/span>).<\/p>\n

Yes, and what are you to me, O Tyre, and Sidon, and all the regions of Philistia? Will you render me a recompense? And if you are recompensing me, swiftly and speedily will I return your recompense on your own head (Joe 3:4<\/span>).<\/p>\n

Forasmuch as you have taken my silver and my gold, and have carried into your temples my goodly precious things, and have sold the children of Judah and the children of Jerusalem to the sons of the Greeks, that you may remove them far from their border (Joe 3:5-6<\/span>).<\/p>\n

Behold, I will stir them up out of the place where you have sold them, and will return your recompense on your own head, and I will sell your sons and your daughters into the hand of the children of Judah, and they will sell them to the men of Sheba, to a nation far off, for YHWH has spoken it (Joe 3:7-8<\/span>).<\/p>\n

Note that in ‘a’ YHWH will bring back the captivity of His people, and in the parallel he will stir them up out of the place to which they have been sold. In ‘b’ the nations are accused of scattering YHWH’s people by selling them as slaves, and in the parallel He describes how they have done this. Central in ‘c’ is that He will recompense them for what they have done.<\/p>\n

Joe 3:1<\/strong><\/span><\/p>\n

‘For, behold, in those days, and in that time,<\/p>\n

When I will bring back the captivity of Judah and Jerusalem,<\/p>\n

The time indications are vague, as indeed they had to be, for the time when YHWH would do this was seen to be in His hands, but when that time came YHWH would restore His people from their captivity. This captivity is immediately explained, it is the captivity of those who have been carried off in the ancient slave trade, and in numerous battles, as the nations round about took advantage of Judah’s weakness in order to send bands of slave traders into Judah so that they could carry them off and sell them as slaves. This will now be described in more detail, and as Amo 1:6-12<\/span> makes clear, it was a particular feature of this period. There is an important lesson in this. YHWH’s concern was finally not for His land but for His people. Although they would soon be forgotten, even by their fellow Israelites, they were not forgotten by Him. He knew each one of them, and where they were, and what they were suffering. And one day, if they were faithful to Him, He would bless them.<\/p>\n

Joel was speaking as a prophet to Judah and Jerusalem, but notice how easily he can slip into speaking of Israel. For in the eyes of the prophets Judah and Israel were one people, YHWH’s inheritance. It should be recognised that in fact Judah and Jerusalem were a cosmopolitan community, for people came to live in and near Jerusalem from many parts of the surrounding area, as is clear from the many names which indicate the foreign source of their bearers (‘Uriah the Hittite’ etc). The people of Israel had never really ever been made up purely of descendants of Abraham. That was a myth as the Law of Moses makes clear. They had always included descendants of servants and foreign slaves who had served the Patriarchs, they included descendants of the mixed multitude (Exo 12:38<\/span>) who had left Egypt with the Israelites and had entered the covenant at Sinai, they included many who had since made common cause with Israel. All who submitted to YHWH and to circumcision could enter the covenant (Exo 12:48<\/span>). It was thus in Joel’s time a good representation of the people of God of all ages. (That is how the church became Israel, they were simply incorporated into the new Israel of God established by Jesus Christ and His Apostles). And we consequently have here God’s guarantee of the final prosperity of His people when their necessary hardships are behind them.<\/p>\n

‘I will bring back the captivity of Judah and Jerusalem.’ This could equally be translated as ‘restore the fortunes of —.’ But that this includes restoration from captivity is made clear in the context.<\/p>\n

Joe 3:2-3<\/strong><\/span><\/p>\n

‘I will gather all nations,<\/p>\n

And will bring them down into the valley of YHWH is Judge (Jehoshaphat),<\/p>\n

And I will execute judgment on them there,<\/p>\n

For my people and for my heritage Israel,<\/p>\n

Whom they have scattered among the nations,<\/p>\n

And they have parted my land,<\/p>\n

And have cast lots for my people,<\/p>\n

And have given a boy for a harlot,<\/p>\n

And sold a girl for wine, that they may drink.’<\/p>\n

But at that time those who have persecuted God’s people will be called to account. For both during history and in the final day there will be a judgment of all nations by YHWH in the place of His appointing. This is a remarkable statement of YHWH’s overlordship and sovereignty over the whole world. All nations were to take note of the fact that in the end in one way or another they had to render account to Him.<\/p>\n

The judgment of Tyre and Philistia would take place in the following centuries through the invasions of the Assyrians, the Babylonians, the Persians and finally the Greeks (a nice irony in the face of the accusation). Compare for this Amos 1<\/span>. But they still also await the judgment in the last day (Mat 11:21<\/span>). His prime accusation at this time is the way in which they have deliberately enslaved many of His people for profit. It had been well organised, and they had worked together on it. They had divided up Judah and Israel into sections, so that they did not interfere with each other’s activities (just think of that, we can hear Joel saying, they have divided up YHWH’s inheritance), and then they had snatched the boys and girls of Judah, cast lots for them (compare Oba 1:11<\/span>; Nah 3:10<\/span>) and sold them off so that they could buy themselves harlots and strong drink. Thus were YHWH’s people already scattered among the nations. The scattering is not to do with the later exiles. This was the scattering of His people by means of the slave trade, and through men and women taken in battle or by invasion.<\/p>\n

And there in the valley of ‘YHWH is Judge’ (Jeho-shaphat) He will execute judgment on the nations in accordance with how they have treated His people, those who are His inheritance. (A valley would appear to Joel as the natural place for such a gathering). We have already seen how important God’s heritage were to Him (see Joe 2:17<\/span>). This final ‘judgment of the nations’ is represented in many ways in Scripture (e.g. Isaiah 24<\/span>; Mat 25:31-46<\/span>; Joh 5:28-29<\/span>; Rev 6:12-17<\/span>; Rev 11:15-18<\/span>; Rev 14:14-20<\/span>; Rev 19:11-21<\/span>), and none more awesome than the account in Rev 20:11-15<\/span>.<\/p>\n

‘The valley of Jehoshaphat.’ In the Hebrew the text reads ‘yehoshephet we nishphatti’, ‘(the valley of) YHWH is Judge and there He will execute judgment’. It is YHWH’s own ‘secret’ valley, reserved by Him as a place of judgment. We have no indication anywhere of any such literal valley. Later it will be called ‘the Valley of Decision’ (Joe 3:14<\/span>).<\/p>\n

Note on the Valley of Jehoshaphat.<\/p>\n

<\/strong><\/p>\n

All attempts to identify the valley are purely speculative and without foundation. We simply do not know of any such valley, and the link of the name with its purpose suggests that it is a name invented for the purpose. The Targums (Aramaic paraphrases of the Scriptures) saw them as having no specific place in mind and Targum Jonathan renders it as ‘the plain of the decision of judgment’. Ibn Ezra sought to identify it as the valley of Berachah, south of Bethlehem, where Jehoshaphat’s forces gathered after success in battle (2Ch 20:26<\/span>), but with no real grounds. Zechariah might be seen as placing the valley of judgment near to Jerusalem in a valley to be formed by divine activity (Zec 14:4<\/span>). 1 Enoch 53:1 sites it in a valley near the valley of Hinnom. Later tradition has identified it as the Kidron valley and have made it into a burial ground in readiness for the day (even investing it with a tomb of Jehoshaphat, which is really a Graeco-Roman tomb). But Kidron is not an ‘emeq (Joel’s word) but a nahal (ravine). From all this it is quite clear that, as so often, ‘nobody knows except God’.<\/p>\n

End of note.<\/p>\n

Joe 3:4<\/strong><\/span><\/p>\n

‘Yes, and what are you to me, O Tyre, and Sidon,<\/p>\n

And all the regions of Philistia?<\/p>\n

Will you render me a recompense?<\/p>\n

If you are recompensing me,<\/p>\n

Swiftly and speedily will I return your recompense,<\/p>\n

On your own head’<\/p>\n

His accusation against Tyre, Sidon and Philistia (who were the ones mainly engaged in the slave trade in Amo 1:6-10<\/span>) was that they were seeking to get their own back on Him, as if that were possible. In attacking His people they were attacking Him. But they will soon learn their mistake, for if they are recompensing Him they can be very sure that He will respond swiftly and speedily, and will return their recompense on their own head.<\/p>\n

These regions might well have felt bitter because of their subjection to Israel\/Judah in the days of the empires of David and Solomon, (even though Tyre and Sidon had a treaty arrangement, it would have been as a very junior partner), and in what followed, and thus almost have seen it as their right to ‘get their own back’ on the God Who had so subjected them.<\/p>\n

Joe 3:5-6<\/strong><\/span><\/p>\n

‘Forasmuch as you have taken my silver and my gold,<\/p>\n

And have carried into your temples my goodly precious things,<\/p>\n

And have sold the children of Judah and the children of Jerusalem to the sons of the Ionians (Greeks),<\/p>\n

That you may remove them far from their border,’<\/p>\n

But they needed to recognise that when they had invaded Judah\/Israel it was YHWH’s gold that they had taken, it was YHWH’s possessions that they had stolen, and even dared to put in their own temples, and it was YHWH’s children (Deu 14:1<\/span>) that they had sold to the Ionians. To be sold so far away meant that there was no opportunity for buying them back (compare Neh 5:8<\/span>). They were, humanly speaking, lost for ever. (Which was why the selling on of slaves taken in war was forbidden in the Law – Deu 21:14<\/span>). Thus these peoples were directly accountable to Him for what they had done.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Joe 3:1<\/strong><\/span> For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem,<\/p>\n

Joe 3:1<\/strong><\/span><\/strong> <\/strong> Comments <\/em><\/strong> The restoration of Israel is prophesied in Ezekiel 36-37. Both passages of Scripture are followed by a description a great battle between the Lord and the enemies of Israel.<\/p>\n

Joe 3:3<\/strong><\/span> And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink.<\/p>\n

Joe 3:3<\/strong><\/span><\/strong> <\/strong> Comments <\/em><\/strong> The ancient practice of casting lots was not restricted to the Jewish culture under the Mosaic Law. The books Joel, Obadiah, Jonah, and Nahum provide us with references in the Old Testament Scriptures to the custom of casting of lots by someone other than the people of Israel, being practiced among the Babylonians (Oba 1:11<\/span>), the Ninevites (Nah 3:10<\/span>), and among the sailors (Jon 1:7<\/span>), which Adam Clarke suggests to be Phoenicians based on Eze 27:12<\/span>. [7]<\/p>\n

[7] Adam Clarke, The Book of the Prophet Jonah,<\/em> in Adam Clarke’s Commentary, Electronic Database <\/em> (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible<\/em>, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Jonah 1:3<\/span>.<\/p>\n

Joe 3:3<\/span>, “And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink.”<\/p>\n

Oba 1:11<\/span>, “In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them.”<\/p>\n

Nah 3:10<\/span>, “Yet was she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.”<\/p>\n

Jon 1:7<\/span>, “And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah.”<\/p>\n

Eze 27:12<\/span>, “Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs.”<\/p>\n

The Roman soldiers who crucified Jesus Christ cast lots at the foot of the Cross (Mat 27:35<\/span>, Mar 15:24<\/span>, Luk 23:34<\/span>, Joh 19:24<\/span>). The Roman statesman Cicero (106-43 B.C.) makes numerous references to the widespread practice of casting lots among the ancient cultures in his work de divination<\/em>. [8] The Jewish historian Josephus<\/em> (A.D. 37-100) mentions the practice of casting lots among the Roman soldiers who had encompassed the city of Jerusalem under Titus. [9] The Roman historian Suetonius (A.D. 70-130) mentions this ancient practice among Roman leaders by appointing men to tasks by casting lots, as well as casting lots as a form of divination. [10]<\/p>\n

[8] For example, Cicero writes, “But what nation is there, or what state, which is not influenced by the omens derived from the entrails of victims, or by the predictions of those who interpret prodigies, or strange lights, or of augurs, or astrologers, or by those who expound lots (for these are about what come under the head of art); or, again, by the prophecies derived from dreams, or soothsayers (for these two are considered natural kinds of divination)?” ( de divination<\/em> 1.6) Cicero also writes, “What, now, is a lot? Much the same as the game of mora, or dice, l and other games of chance, in which luck and fortune are all in all, and reason and skill avail nothing. These games are full of trick and deceit, invented for the object of gain, superstition, or error.” ( de divination<\/em> 2.41) See Cicero, The Treatises of M. T. Cicero on the Nature of the Gods; on Divination; on Fate; on the Republic; on the Laws; and on Standing for the Consulship, <\/em> trans. C. D. Yonge (London: Henry G. Bohn, 1853), 146-147, 235. <\/p>\n

[9] Josephus<\/em> writes, “They also cast lots among themselves who should be upon the watch in the nighttime, and who should go all night long round the spaces that were interposed between the garrisons.” ( Wars<\/em> 5.12.2)<\/p>\n

[10] For example, Suetonius writes, “When later, on his way to Illyricum, he [Tiberius] visited the oracle of Geryon near Patavium, and drew a lot which advised him to seek an answer to his inquiries by throwing golden dice into the fount of Aponus, it came to pass that the dice which he threw showed the highest possible number and even to-day those very dice may be seen under the water.” ( Lives of the Twelve Caesars: Tiberius<\/em>) Suetonius, The Lives of the Twelve Caesars by Suetonius, <\/em> trans. Joseph Gavorse (New York: Modern Library, 1931), 130-131.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

God’s Judgment upon his Enemies<\/p>\n

v. 1. For, behold, in those days and in that time,<\/strong> in the Messianic period which had just been described according to its outstanding features, with the Day of Judgment very prominent in the description, when I shall bring again the captivity of Judah and Jerusalem,<\/strong> of the spiritual Israel, by the deliverance through Christ, of which the return of Judah from exile was but a type, <\/p>\n

v. 2. I will also gather all nations,<\/strong> with the great and mighty heathen nations, and will bring them down into the Valley of Jehoshaphat,<\/strong> which is here made the scene of the last great Judgment upon men, and will plead with them there,<\/strong> conducting a formal trial with them, for My people and for My heritage Israel,<\/strong> in the interest of the Lord’s people, whom they have scattered among the nations,<\/strong> in the various oppressions and captivities which have struck the Lord’s people from the earliest days, and parted My land,<\/strong> appropriating it or dividing it as they saw fit. <\/p>\n

v. 3. And they have cast lots for My people,<\/strong> after they had taken them captive, and have given a boy for an harlot,<\/strong> namely, as the price for which they secured the services of a prostitute, and sold a girl for wine,<\/strong> for the sake of a drunken debauch, that they might drink. <\/strong> The description is typical of the manner with which the Lord’s enemies have ever dealt with the believers. <\/p>\n

v. 4. Yea, and what have ye to do with Me, O Tyre and Zidon and all the coasts of Palestine?<\/strong> that is, what object did they have in acting as they did, when not only the capitals of Phoenicia, but also the city-states of Philistia were showing such enmity against Him?. Will ye render Me a recompense?<\/strong> seeking revenge for what they consider a wrong done them. They had neither cause to seek revenge nor occasion to carry it out. And if ye recompense Me, swiftly and speedily will I return your recompense upon your own head,<\/strong> Cf Psa 7:17<\/span>, <\/p>\n

v. 5. because ye have taken My silver and My gold,<\/strong> in the Temple-treasures and throughout the city of Jerusalem, and have carried into your temples,<\/strong> including also the palaces of their rulers, My goodly, pleasant things,<\/strong> His most costly possessions; <\/p>\n

v. 6. the children also of Judah and the children of Jerusalem have ye sold unto the Grecians,<\/strong> the Philistines being those who reduced the captives to slavery, the Phoenicians those who acted as agents in selling the Hebrew slaves, that ye might remove them far from their border,<\/strong> to be slaves in distant countries. <\/p>\n

v. 7. Behold, I will raise them out of the place whither ye have sold them,<\/strong> delivering them from the masters to whom they had been sold, and will return your recompense upon your own head,<\/strong> so that their revenge would react upon themselves; <\/p>\n

v. 8. and I will sell your sons and your daughters into the hand of the children of Judah,<\/strong> when Tyre and Sidon were captured and their inhabitants either killed or reduced to slavery, and they shall sell them to the Sabeans,<\/strong> who are mentioned as being the remotest nation toward the east, in the Arabian Desert, to a people far off; for the Lord hath spoken it. <\/strong> The imagery of this paragraph is based, at least in part, upon happenings of those days; but the application includes far more than this, for the Lord makes those incidents typical of the punishments which He intended for all His enemies. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

Joe 3:1-3<\/span><\/strong><\/p>\n

These verses describe the deliverance of God’s people and the destruction of his enemies because of their injurious, insulting, and ignominious treatment of his people.<\/p>\n

Joe 3:1<\/span><\/strong><\/p>\n

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

Joe 3:2<\/span><\/strong><\/p>\n

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

Joe 3:3<\/span><\/strong><\/p>\n

They have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink<\/strong>. Such was the contumely with which they were treated at the time of the great catastrophe referred to. The captives were distributed by lot among the conquerors; these in turn sold them to the slave-dealers for the merest triflea slave-boy for the hire of a harlot, or a slave-girl for a glass or draught of wine. Such treatment had been predicted ages before, and was verified by contemporaneous history (comp. Le 26:33<\/span>, sqq; <\/em>and Deu 28:36<\/span> for the prediction; and Josephus, . De Bell. Jud; 6. 9. 2, 3, for the fulfilment). Ninety-seven thousand prisoners were disposed of as follows: those under seventeen years of age were publicly sold; some exiled to work in Egyptian mines; others reserved to fight with wild beasts in the amphi-theatre. Also in the time of Hadrian four Jewish captives were sold for a measure of barley. Nay, more, the Syrian commander, Nicanor, bargained by anticipation for the sale of such Jews as should be taken cap-tire in the Maccabean war. The prophet, moreover, looks forward in prophetic vision to the day of final judgment, when God will, in just retribution, pour out the vials of his wrath on all the oppressors of his Church and people.<\/p>\n

Joe 3:4-8<\/span><\/strong><\/p>\n

In these verses the prophet pauses before proceeding to describe the final judgment of the world-powers for their hostility to and oppression of his Church, and points out the bitter enmity of neigh-bouring nations to the covenant people in the prophet’s own day, with a prediction of the righteous retribution that awaited them.<\/p>\n

Joe 3:4<\/span><\/strong><\/p>\n

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

Joe 3:5<\/span><\/strong>, <\/strong>Joe 3:6<\/span><\/strong><\/p>\n

The prophet proceeds to enumerate the injuries sustained by his people at the hands of their enemies, and the evil attempted against himself.<\/p>\n

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

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

Joe 3:7<\/span><\/strong>, <\/strong>Joe 3:8<\/span><\/strong><\/p>\n

In these verses we have the recompense of reward so deservedly dealt out to the enemies of Israel.<\/p>\n

Joe 3:7<\/span><\/strong><\/p>\n

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

Joe 3:8<\/span><\/strong><\/p>\n

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

Joe 3:9-17<\/span><\/strong><\/p>\n

After a parenthesis of five verses, viz. 4-8, detailing the injurious treatment of the Jews by some of the surrounding nations, and the righteous retribution visited on those nations, the prophet resumes the subject broached at the beginning of the chapter, especially in Joe 3:2<\/span>, about the judgment to be visited on the nations in general. The verses now before us describe very graphically the execution of that judgment.<\/p>\n

Joe 3:9<\/span><\/strong><\/p>\n

pictures the proclamation and other preliminaries of war. Heralds are sent out to make proclamation among the nations. Prepare<\/strong> (margin, sanctify<\/em>) <\/em>war<\/strong>. Certain formalities of a religious nature were customary among the heathen when war was proclaimed and prepared for. Thus also among the Jews supplication was made and sacrifices offered, as we read in 1Sa 7:8<\/span>, 1Sa 7:9<\/span>, that before the battle with the Philistines at Mizpeh, the people urged Samuel to make earnest supplication and sacrifice for them, when in compliance he “took a sucking lamb, and offered it for a burnt offering wholly unto the Lord: and Samuel cried unto the Lord for Israel;” and thus a preparation for war was a consecration of war by religious rites. Wake up the mighty men<\/strong>; or rather,<\/p>\n

(1)<\/strong> according to Keil, waken up or arouse the mighty men.<\/p>\n

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

Joe 3:10<\/span><\/strong><\/p>\n

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

Joe 3:11<\/span><\/strong><\/p>\n

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

(1)<\/strong> then, is, “Assemble yourselves.” The margin, <\/p>\n

(2)<\/strong> however, has, “The Lord shall bring down,” i.e. <\/em>cause to succumb, destroy, “thy mighty ones,” which must then signify “the mighty ones of the enemy.”<\/p>\n

This, though supported by the Chaldee, Syriac, Vulgate, and Jerome, is less simple and obvious, necessitating also a corresponding change of the verbal form into or . The LXX<\/strong>. rendering is peculiar, and as follows: “Let the meek become a warrior.”<\/p>\n

Joe 3:12<\/span><\/strong><\/p>\n

This verse points out the place <\/em>where the great assemblage of the heathen is to hold, and the final decision in answer to the prophet’s prayer is to take place. Let the heathen he wakened, and come up to the valley of Jehoshaphat.<\/strong> All the nations that have opposed the kingdom of God, as well as those hostile nations from round about Israel and Judah, in their more immediate neighbourhood; though these, no doubt, are primarily meant. The expression, “be wakened,” of this verse corresponds to “waken up” of Joe 3:9<\/span>. The force of coming up <\/em>is explained by some<\/p>\n

(1)<\/strong> as implying the ascent to Palestine in order to reach the valley of Jehoshaphat. It is rather<\/p>\n

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

Joe 3:13<\/span><\/strong><\/p>\n

The just decision being come to, and the righteous sentence passed, the execution follows. Jehovah’s mighty ones are summoned to execute it. By the mighty ones or heroes of Jehovah are meant his heavenly hosts or angels; thus Kimchi says, “Thy mighty ones are the angels;” so also Aben Ezra.<\/p>\n

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

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

Joe 3:14<\/span><\/strong><\/p>\n

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

(1)<\/strong> so sharp, severe judgment<\/em>, <\/em>from charuts<\/em>, <\/em>to cut into, sharpen, dig.<\/p>\n

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

Joe 3:15-17<\/span><\/strong><\/p>\n

These verses picture the accompaniments of the judgment, yet not the judgment itself.<\/p>\n

Joe 3:15<\/span><\/strong><\/p>\n

The sun and the moon shall be darkened, and the stars shall withdraw their shining<\/strong>. The densely packed masses are already in the valley of decision, awaiting the judgment about to be executed upon them. But before the judgment actually bursts upon them, and in preparation for it, the sky is overcast; darkness, as a portent of the approaching storm, envelops them; the lights of heaven are put out. The pitchy darkness of a night in which neither moon nor stars appear is sufficiently dismal and awful; still more terrible, if possible, is darkness in the daytime, when the light of the sun is turned into blackness. The first accompaniment of the storm is addressed to the eye, and consists in the extinguishing of the greater light which rules the day, and the lesser lights which rule the night. The next accompaniment of the coming tempest is addressed to the ear, and consists in the voice of the Lord rolling in terrific peals along the heavensthe voice of the Lord like the roaring of a lion ready to pounce upon its prey: the utterance of the Divine voice when the God of glory thundereth. The third accompaniment is yet more awe-inspiring; consisting in a convulsion that pervades both earth and sky; the whole frame of nature shakes; the earthquake’s shock, so frightful to bird and beast and man, has a corresponding agitation in the heavens.<\/p>\n

Joe 3:16<\/span><\/strong><\/p>\n

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

Joe 3:17<\/span><\/strong><\/p>\n

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

Joe 3:18-21<\/span><\/strong><\/p>\n

These verses picture Judah and Jerusalem as scenes of most abundant blessings, while Egypt and Edom are doomed to irretrievable barrenness and desolation. But, as the language must be understood figuratively, the prosperity of the Lord’s laud is set in contrast with the countries of the world-powers; but the contrast includes, as we think, the allotments of eternity as well as the destinies of time.<\/p>\n

Joe 3:18<\/span><\/strong><\/p>\n

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

Joe 3:19<\/span><\/strong><\/p>\n

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

Joe 3:20<\/span><\/strong>, <\/strong>Joe 3:21<\/span><\/strong><\/p>\n

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

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

(2)<\/strong> Some refer the passage to millennial times.<\/p>\n

(3)<\/strong> Others to the time of the consummation of all things. Thus Keil, comparing Eze 47:1-23<\/span>; Zec 14:1-21<\/span>; Rev 21:1-27<\/span>. and 22; says, “This passage does not teach the earthly glorification of Palestine, and desolation of Egypt and Idumaea, but that Judah and Jerusalem are types of the kingdom of God, whilst Egypt and Edom are types of the world-powers that are at enmity against God; in other words, that this description is not to be understood literally, but spiritually;” he had previously intimated that spiritual sense, <\/em>“For <\/em>Zion or Jerusalem is, of course, not the Jerusalem of the earthly Palestine, but the sanctified and glorified city of the living God, in which the Lord will be eternally united with his redeemed, sanctified, anti glorified Church.”<\/p>\n

HOMILETICS<\/strong><\/p>\n

Joe 3:1-8<\/span><\/strong><\/p>\n

Deliverance and destruction.<\/strong><\/p>\n

The causal particle, with which the first verse of this chapter commences, connects it closely with the preceding. It not only introduces a further explanation, but confirms the statements there made. The course of the predictions contained in the foregoing chapter embraced the outpouring of the Spirit at Pentecost; the establishment of the Christian Church; the great catastrophes and troubles that should succeed; the destruction of the holy city and the dispersion of its inhabitants, here called “the captivity of Judah and Jerusalem;” the deliverance of a remnant from those troublesat all events, the eternal salvation of the godly who cleaved to the Lord and his service. Of the general promise, a particular instance is given in the case of the Jews. But the promise to Judah and Jerusalem is a pledge of the spiritual deliverance of his Church and people, as also of temporal deliverance when and wheresoever such may be required.<\/p>\n

I.<\/strong> DELIVERANCE<\/strong> THE<\/strong> PEOPLE<\/strong> OF<\/strong> GOD<\/strong>.<\/p>\n

1<\/strong>. The relation in which Israel stood to God is symbolical of the relation in which God’s people stand to him still. They are his <\/em>people; “my<\/em> people,” he is pleased to call them; “my <\/em>heritage,” he names them. They are his “peculiar treasure,” and “the lot of his inheritance,” as he elsewhere designates them. Their land is his <\/em>land. We thus see how dear God’s people are to him, and what a deep interest he takes in their persons and in their propertyin fact, in all that concerns them. They are his for correction when that is needed; they are his for protection from their enemies; they are his to right their wrongs, and to take vengeance on their adversaries; they are his to preserve to them their possessions, and to punish all who trespass thereon, or expel them therefrom. He keeps them and all they have as in the hollow of his hand; and they are dear to him as the apple of his eye.<\/p>\n

2<\/strong>. This promise comprehends in itself a series; it is, indeed, instanced in a single case, yet it is not confined to it, but multiplies itself. Just as the Israelites were delivered out of the bondage of Egypt, and Jerusalem out of the hands of Sennacherib in the reign of Hezekiah, and the Jews out of the captivity in Babylon, and other deliverances of the Jewish Church and people took place before the advent of Messiah, so has the promise repeated itself in the many deliverances of God’s people since then. Especially is it exemplified in the great deliverance from sin and Satan wrought out for us by Messiah; and shall have its complete consummation in the judgment of the great day.<\/p>\n

II.<\/strong> DESTRUCTION<\/strong> OF<\/strong> THE<\/strong> ENEMIES<\/strong> OF<\/strong> GOD<\/strong>‘S PEOPLE<\/strong>.<\/p>\n

1<\/strong>. Simultaneous with the year of the redeemed shall be the year of recompense for the controversy of Zion. The salvation of God’s people and the destruction of their enemies go hand in hand together. They are frequently connected in time, almost always in prediction.<\/p>\n

2<\/strong>. The place as well as the time is indicated, namely, the valley where Jehoshaphat gained his notable victory, and where the allies slew one another, as if a similar fate awaited all the enemies of Israel; or the valley so called in the neighbourhood, and within view of Jerusalem, that their destruction might be within view of the very people they sought to injure; or, as the name denotes, the “valley of judgment,” for whatever be the particular place intended, it will be a place of justice.<\/p>\n

3<\/strong>. The destruction shall proceed according to strict justice. God will plead the cause of his people, in proof that he deals judicially, not capriciously, nor causelessly, with their enemies. In this way their destruction shall be seen to be the result of a judicial process, and fully deserved.<\/p>\n

4<\/strong>. There is an enumeration of the pleas advanced, and an example of the pleading adopted.<\/p>\n

(1)<\/strong> Among the former are the dispersion of Israel among foreign and far-off nationalities, the division of their land, the distribution of the inhabitants, the contempt poured on them, the cruelty practised upon them, and the despoiling of their treasures, secular and sacred.<\/p>\n

(2)<\/strong> The method of pleading is expressive of deep and deserved indignation. Identifying himself with his people, he indignantly inquiresWhat have ye to do with me, that is, with my people? What injury have they done you? What provocation have they given you? Or, if we adopt the alternative reading of “What are ye to me?” the gist of this indignant interrogatory isWhat interest have ye in me? What claim have ye upon me? Of what value are ye to me, that I should overlook such unjust and unjustifiable conduct on your part? Further, he asksWill ye requite some supposed injury I have done you, or some imaginary provocation I have given you? Will ye requite me by taking revenge on my people, with whom I am so closely identified? Or do you mean to wreak your gratuitous malice on my people, and, out of sheer malignity, inflict on them injuries altogether unprovoked? Have you shut your eyes on the result of such conduct, which must be a swift and sudden recompense upon your own head?<\/p>\n

(3)<\/strong> The common maxim of “Ill-got<\/em>, ill-gone<\/em>,” <\/em>is exemplified in the conduct of these enemies of God and his people. What they got by one sin, they lavished on another. The Hebrew captives, whom they had taken by violence, they kept in home servitude for domestic drudges to themselves or others, or transported to a distant and foreign land, and sold into slavery, while the proceeds of the barter in the one case, or of sale in the other, they expended on their lusts. The silver and the gold and goodly pleasant things which they plundered from the people, or temple of the Lord, they squandered upon idolatry. It was a common custom among the ancients to hang up in temples spoils taken from the enemy, and trophies of victory; thus the ark of God, when captured by the Philistines, was transferred to the temple of Dagon, the fish-god. With what a black catalogue of crimes these enemies of the people of God were chargeable! There were violence and rapine, slave-dealing, drunkenness and lust, and idolatry.<\/p>\n

(4)<\/strong> The law of retaliation also applies here. They had sold the children of Judah and Jerusalem to the Grecians for expatriation to lands remote, where they would have no opportunity of combining for common safety, or whence they could never have the hope of returning to their country. Now, in turn, and as a just retribution, their children would be sold to the children of Judah, and by them to the Sabeans, a people far off. Whether this was accomplished, as some suppose, in the wars of the Maccabees, and their victories over the enemies of the Jews, or not, certain it is that the principle of retribution finds here a fitting place for its operation. The justice of this principle was acknowledged by Adoni-bezek, when he said, “Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me.” This principle is very widely prevalent in the affairs of men, not only by way of retribution, but also in the matter of recompense. The evil that men do is returned on their own head; the good likewise has its reward.<\/p>\n

Joe 3:9-14<\/span><\/strong><\/p>\n

Providence, preparation, and prevention.<\/strong><\/p>\n

Circumstances of great solemnity and grandeur shall usher in the day of vengeance on the wicked sinners of every class, especially such as persecute and oppress the people of God.<\/p>\n

I.<\/strong> THE<\/strong> PROVIDENCE<\/strong> GOD<\/strong> AT<\/strong> WORK<\/strong>. Men propose, God disposes; they pursue their own individual plans, and yet all the while they are only carrying out the Divine purposes. A remarkable example of the wonderful scheme of God’s providence is recorded in the fourth chapter of the Acts, when earthly kings and rulers were gathered against the Lord and his Anointed. “Of a truth,” it is added, “against thy holy Child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together;” but in all they planned and purposed and performed, though following their own impulses, they only did “whatsoever thy hand and thy counsel determined before to be done.” So in the case before us, the Gentiles are assembling in great force and strenuously pushing forward their hostile movements against the people of God; and yet they, without thinking it and without intending it, are accomplishing the Divine purposes against themselves. They are hastening on their own destruction, and rushing on their own ruin.<\/p>\n

II.<\/strong> THE<\/strong> PREPARATION<\/strong> MADE<\/strong>. The preparation is heralded among the Gentiles by a formal and fearful proclamation. The warlike preparations are on the grandest scale; they mean the work of war in earnest. Not only mighty men and men of war are summoned to the strife; but, besides the men whose trade is war, husbandmen are called away from their peaceful occupations, their implements of husbandry are changed into weapons of war. Even the weak are for the time to gird themselves with strength. What is the object, one naturally asks, of all this immense assemblage, of their activity and energy and vast preparations? Every one in that huge multitude thinks his mission is to destroy the people and Church of the Most High, and imagines himself commissioned for that purpose; nor do those mighty masses dream that their own doom is sealed, and that they are convened, not for the annihilation of the people of God, but for their own. They are convoked to appear before the august tribunal of the righteous Ruler of the universe to receive their sentencea sentence in agreement with unerring justice, and to be executed in accordance therewith. The executioners are already on the spot; they are agents appointed and armed for the express purpose. It matters not whether they are angels or men; perhaps the enemies themselves, engaging in internecine strife, as was the case with the confederates that once came to fight against Jehoshaphat, then turned their arms against each other.<\/p>\n

III.<\/strong> PREVENTION<\/strong> OF<\/strong> HIS<\/strong> PEOPLE<\/strong>‘S FEARS<\/strong>. God repeats the summons to his enemies to assemble themselves for judgment.<\/p>\n

1<\/strong>. This he does to persuade his own people that their fears are groundless, and to prevent them apprehending peril from the power and preparations of their enemies. To prevent them being troubled by the might and multitude of their enemies, he repeats his challenge, if I may so term it, for them to come on, one and all, with all their powers. Thus he means to show how puny and insignificant all those enemies were in his sight, and let his people know that his hand is in the whole business, overruling all and controlling all.<\/p>\n

2<\/strong>. But he makes it evident that all his proceedings are in righteousness, that justice and judgment are the habitation of his throne. He pleads before he punishes; he sifts the case judicially before he passes sentence. He sits <\/em>to judge, taking sufficient time and pains, so that he is justified when he speaks, and clear when he judges.<\/p>\n

IV.<\/strong> PERIOD<\/strong> OF<\/strong> EXECUTION<\/strong>. Once judgment is pronounced and sentence passed, the execution is not long delayed. The ripeness of the harvest now ready for reaping, the fulness of the presses now fit for treading, and the overflow of the vats now waiting for the foot of the trampler, are figures easily understood, and of which the corresponding fact is the greatness of the wickedness. Harvest is used in a good sense, oftener in a bad sense; while the treading of the wine-press is always expressive of Divine wrath. The ripeness of the one and the fulness of the other imply not only the height of abounding ungodliness, but that the fulness of the time for punishment has arrived, as in the case or’ the old world, when all flesh had corrupted his way upon the earth, so that God said, “The end of all flesh is before me;” or as Sodom, when fire and brimstone were rained from heaven on its wicked inhabitants; or as when our Lord said, “Fill ye up the measure of your fathers. “They,” says Pococke, “were ripe in their sins, fit for a harvest, and as full of wickedness as ripe grapes, which fill and overflow the vats, through the abundance of the juice with which they swell” <\/p>\n

V.<\/strong> PROCESSION<\/strong> OF<\/strong> THE<\/strong> CONDEMNED<\/strong> CRIMINALS<\/strong> TO<\/strong> THE<\/strong> PLACE<\/strong> OF<\/strong> PUNISHMENT<\/strong>. The prophet himself is tilled with amazement at the assembling multitudes. He looks on for a time in wonder, as one mass of living beings follows in quick succession another, till at last, as if the procession would never come to an end, he is lost in wonder, and exclaims, in view of the assembling throngs and multitudes, “Whichever way he looked there were yet more of these tumultuous masses, so that there was nothing beside them. It was one living, surging, boiling sea; throngs upon throngsmere throngs.” The place of rendezvous is the valley of Jehoshaphat, or the valley of judgment, where Jehovah judgeth; but it is also the valley of decision. This is something more than mere judgment; it is the place of sharp, strict, severe judgment<\/p>\n

Joe 3:15-17<\/span><\/strong><\/p>\n

That day-the fear of the wicked, the hope of the just.<\/strong><\/p>\n

These verses picture the dread accompaniments of the time and place of the destruction of the wicked. They give us a glimpse, and a most alarming one, of the final catastrophe.<\/p>\n

I.<\/strong> THE<\/strong> DAY<\/strong> OF<\/strong> DECISION<\/strong> SHALL<\/strong> BE<\/strong> A DAY<\/strong> OF<\/strong> DARKNESS<\/strong>, Apart from the decision itself and consequent execution of Divine wrath upon the ungodlyan execution which, as if baffling the power of words to describe, is left to imagination to conceivethe attendant terrors of that day invest it with the blackness of darkness. Not only shall sun and moon withdraw their shining and undergo a total eclipse, but the stars shall frown upon them. The lights of heaven shall be darkened, or those lights shall dwindle before the unspeakable brightness of the glory in which the Judge shall appear, just as the stars pale and disappear in presence of the sun when he rises in splendour above the eastern horizon.<\/p>\n

II.<\/strong> THAT<\/strong> DAY<\/strong> SHALL<\/strong> BE<\/strong> A DAY<\/strong> OF<\/strong> DREADFULNESS<\/strong>. Dreadful sounds as well as dreadful sights shall augment the terrors of that day. “As the failure of the light of the sun at our Lord’s passion betokened the shame of nature at the great sin of man, so, at the day of judgment, it sets before us the awfulness of God’s judgments, as though it dared not behold the severity of him who judgeth and returneth every man’s work upon his own head;” so the voice of God, when he shall roar out of Zion, shall be a voice of terror. Even when the voice of God speaks words of warning, it is compared to the roaring of a lion, as we read, “The Lord hath roared, who will not fear? the Lord hath spoken, who can but prophesy?” How much more when that terrible voice is no longer a voice of warning, but a voice of wrath?<\/p>\n

III.<\/strong> THAT<\/strong> DAY<\/strong> SHALL<\/strong> BE<\/strong> A DAY<\/strong> OF<\/strong> DESOLATENESS<\/strong>. The frame of nature shall feel the shock of strong convulsions. The heavens and the earth shall shake, but this shaking is only a prelude to something still more awe-inspiring, even such convulsions as seem to betoken their dissolution. “Nor <\/em>shall it be a slight shaking of the earth at his coming,” says an old writer, “but <\/em>such that all the dead shall be roused, as it were, from their sleep.” And when the day of final decision comes, “the <\/em>heavens,” we are told, “shall <\/em>pass away with a great voice, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” Minor judgments are premonitions of, and should be improved as, preparations for the judgment of the great day.<\/p>\n

“The day of wrath! that dreadful day,
When heaven and earth shall pass away,
What power shall be the sinner’s stay?
Whom shall he trust that dreadful day?
“When, shrivelling like a parched scroll,
The flaming heavens together roll,
And louder yet, and yet more dread,
Swells the high trump that wakes the dead;
“Oh! on that day, that wrathful day,
When man to judgment wakes from clay,
Be thou, O Christ, the sinner’s Stay,
Though heaven and earth shall pass away.”<\/p>\n

When God, in punishing his enemies, shakes as it were earth and heaven, causing such changes and commotions as seem to threaten a general upheaval and convulsion of the course of nature, it is not strange if the people of God should be agitated with fears and exercised with apprehensions lest the storm should burst over them. Accordingly, he vouchsafes to them promises to secure them against such fears and fortify them for the ordeal.<\/p>\n

I.<\/strong> HE<\/strong> IS<\/strong> THE<\/strong> HOPE<\/strong> OF<\/strong> HIS<\/strong> PEOPLE<\/strong>. He comforts his people so that the terrors of a time of great convulsions do not overwhelm them. As God is the Ground and Founder of his people’s hopes, so will he be their Crown and Consummation. He is their Harbour of refuge and their Fortress of safety. Fleeing to him, they shall not only be admitted to<\/em>, <\/em>but preserved, in safety. He is their Refuge on earth while the storm of wrath is sweeping over the wicked; he will be their Home in heaven at last. “The saints in the great day shall arrive at the desired haven, shall put to shore after a stormy voyage; they shall go to be ever at home with Godto their Father’s house, the house not made with hands.”<\/p>\n

II.<\/strong> HE<\/strong> IS<\/strong> THE<\/strong> HAPPINESS<\/strong> OF<\/strong> HIS<\/strong> PEOPLE<\/strong>. He is the Hope of his people and the Strength of the children of Israel. We are thus taught that while all are not Israel that are called Israel, so all who are really God’s people are the true spiritual Israel; and that all his spiritual promises to Israel in the past apply in the present, and may be claimed by all those who are Israelites indeed. When other men’s hearts fail them, God is the Strength of his people’s hearts and their Portion for ever. When the judgments of God are abroad in the earth, and sinners overtaken by them, God is a present Help to his people; and in that time of terror when the vials of wroth shall be poured out upon the wicked, joy and gladness shall be reserved for the righteous, while the joy of the Lord shall be their strength. Thus, amid all the trials of this mortal life, “in all time of our tribulation; in all time of our wealth; in the hour of death, and in the day of judgment,” God is the Hope and Happiness of his people, the Support and Strength of all his true Israel.<\/p>\n

III.<\/strong> HE<\/strong> IS<\/strong> THE<\/strong> HOLINESS<\/strong> OF<\/strong> HIS<\/strong> PEOPLE<\/strong>. While God is a holy God, heaven a holy place, the angels of God holy angels, even the Church militant is holy, and the redeemed of the Lord a holy people. But in this world the Church is a mixed society; there are tares among the wheat, chaff as well as good grain. It will not always be so. In millennial times, to which the passage points, there shall be higher degrees of holiness, of purity, of prosperity, and peace, than the Church has yet attained; but in heaven alone holiness shall be perfect and happiness complete. Meantime we are encouraged by the promise that God’s presence is enjoyed by his people. He himself is the Source of holiness; the Church on earth, like Zion of old, is made holy by his presence; the place of his people’s habitation, like Jerusalem of old, is a holy place; his people are a holy people. Strangers may force or find an entrance to the Church militant, or earthly Jerusalem, and pollute it; but the Jerusalem that is above, that is, the Church triumphant, shall never be trodden by stranger’s foot, nor entered by anything that defiles or works iniquity. None but the true citizens of Zion shall be there, and so only those that have a right to be there. Even here and now we have the happy consciousness that God, our own Godour own “as much as if possessed by none besides, filling all with gladness, yet fully possessed by each, as though there were none besides “dwells with us, and in us, while hereafter we shall have “unvarying, blissful, hallowing presence, never withdrawn, never hidden, never shaded, but ever shining upon us.”<\/p>\n

Joe 3:18-21<\/span><\/strong><\/p>\n

The promise of plenty.<\/strong><\/p>\n

These verses contain the concluding promises of the closing chapter of this book of Scripture.<\/p>\n

I.<\/strong> THERE<\/strong> IS<\/strong> THE<\/strong> PROMISE<\/strong> OF<\/strong> PLENTY<\/strong>. Some understand the whole of this verse as referring to spiritual blessings, especially in millennial times. “But though the prophecy belongs eminently to one time, the imagery describes the fulness of spiritual blessings which God at all times diffuses in and through the Church; and these blessings, he says, shall continue on in her for ever; her enemies shall be cut off for ever.” Others, understanding these blessings as promised to the Jeers when restored and converted, understand the last clause of the verse as relating to spiritual, and the preceding to temporal, blessings. In either case the language is beautifully poetic, and conveys the idea of exuberant blessings. The mountains, covered with vineyards, shall yield abundance of wine, or, without human toil, shall spontaneously pour it forth; the hills shall be clothed with flocks, or, of their own accord, shall yield abundance of milk; the rivers, even the tiny channels, never again reduced to dry river-beds, shall gush perennially, or overflow their banks. Thus there shall be abundance of wine for refreshment, of milk for nourishment, and of water for allaying thirst or fertilizing what would otherwise be a dry, parched land. The last clause can only be referred to spiritual blessings, both because of its sourcethe house of the Lordand its course, extending to the valley of acacias, seven and a half miles to the east of the Dead Sea. This is the stream, “the Siloah,” whose streamlets, i.e. <\/em>the artificial fertilizing divisions, which made glad the city of God, shall make the wildest, driest spots of our mortality like the garden of the Lord.<\/p>\n

II.<\/strong> THERE<\/strong> IS<\/strong> THE<\/strong> PROMISE<\/strong> OF<\/strong> PERPETUITY<\/strong>. While the enemies of God, like Egypt, the ancient oppressor of his people, and Edom, their constant enemy, are devoted to destruction, Judah the country and Jerusalem the cityall the members of the Church of Christ shall enjoy a perpetuity of blessing in time, and an eternity of bliss when time shall be no more. “Egypt and Edom and all the enemies of God shall come to an end; but his people shall never come to an end.” The Judah that truly praise God, the Israel that without ceasing pray to God, shall outlive all the machinations of the wicked; the gates of hell shall not prevail against the Church. “The enemy shall not destroy her; time shall not consume her; she shall never decay. The people of God shall abide before him and through him here, and shall dwell with him for ever.”<\/p>\n

III.<\/strong> THERE<\/strong> IS<\/strong> THE<\/strong> PROMISE<\/strong> OF<\/strong> PURITY<\/strong>. This blessing contains the reason of all the rest. It is the cause of the plenty and perpetuity and all other privileges. If we accept the Authorized Version of the last verse, we conclude from it that all the guilt of sin, especially their bloodguiltiness, shall be purged away. The people of God, both Jew and Gentile, shall in the day of God’s gracious visitation be cleansed from sin and throughly washed from all iniquity; otherwise they could not be fit for full communion with God. As long as we are defiled by sin, we are odious to the holiness and obnoxious to the justice of God. It is only when washed in the opened fountain, and purified by that blood which cleanseth from all sin, that we are made meet for the holy companionship of heaven. Here in the Church below the lessons of the Divine Word, the ordinances of religion, the providences of God, sometimes pleasant, oftener painful, but above all and giving efficacy to all, the blood of atonement, purge away our sins. But whatever is amiss in the Church or the Christian on earth shall be amended, whatever is wrong shall be, rectified; and the Church, as the individual soul, shall be without spot, or wrinkle, or any such thing.<\/p>\n

HOMILIES BY J.R. THOMSON<\/strong><\/p>\n

Joe 3:1<\/span><\/strong><\/p>\n

Restoration from captivity.<\/strong><\/p>\n

It is believed that Joel was the earliest of the prophets who prophesied in Judah and Jerusalem. If so, it is remarkable how boldly he led the way in the general tone of his declarations and predictions, and especially with what poetic insight, with what religious fervour, he connected political events with lessons of eternal morality. In this chapter it would perhaps be possible to find nothing but history; yet the grandeur and solemnity of the language point rather to truths of Divine import and power as the real significance of the prophecy. The very captivity here foretold has its spiritual analogy, and the restoration of Judah is a type of the ransom of mankind.<\/p>\n

I.<\/strong> THE<\/strong> WORST<\/strong> CAPTIVITY<\/strong> IS<\/strong> THAT<\/strong> OF<\/strong> HUMANITY<\/strong> TO<\/strong> SIN<\/strong>.<\/p>\n

1<\/strong>. This implies that sin is not the true and proper lord of our race, but that God has a claim to the loyalty and obedience of men.<\/p>\n

2<\/strong>. And that sin is a tyrant, arbitrary, unjust, and basely oppressive.<\/p>\n

3<\/strong>. And further, that in such bondage, no peace, no liberty, no satisfaction, are to be found.<\/p>\n

II.<\/strong> THE<\/strong> ONLY<\/strong> DELIVERER<\/strong> OF<\/strong> HUMANITY<\/strong> IS<\/strong> GOD<\/strong> HIMSELF<\/strong>.<\/p>\n

1<\/strong>. His interposition is prompted by Divine compassion.<\/p>\n

2<\/strong>. And is effected by supernatural means. In rescuing Judah from the captivity in the East, Jehovah was painting, as it were, beforehand a picture of what was yet to be. In Christ God laid help upon One who was mighty; his designation is emphatically the Redeemer.<\/p>\n

3<\/strong>. The interposition is completed by the restoration of the ransomed to greater happiness than by their disloyalty they forfeited and lost. <\/p>\n

III.<\/strong> THE<\/strong> RESTORED<\/strong> FROM<\/strong> SPIRITUAL<\/strong> CAPTIVITY<\/strong> ARE<\/strong> SUMMONED<\/strong> TO<\/strong> OBEDIENCE<\/strong> AND<\/strong> PRAISE<\/strong>.<\/p>\n

1<\/strong>. TO<\/strong> obedience, because they have tasted the bitter fruits of rebellion, and have learned the lesson that true happiness lies in cheerful subjection.<\/p>\n

2<\/strong>. To praise, because such mercy as they have experienced deserves grateful and unceasing acknowledgments.T.<\/p>\n

Joe 3:2-8<\/span><\/strong><\/p>\n

Retribution.<\/strong><\/p>\n

Joel’s prophetic foresight beholds the calamities that are to come upon the Jews, his countrymen. Looking back upon the past, we are able by the records of history to verify the justice of these predictions. The transportations into the East, the oppression under Antiochus, the dispersion by the Romans,these awful events in Hebrew history rise before our view. But where shall we look for a fulfilment of the predictions of vengeance and of retribution? Surely God in his providence has spoiled the spoilers, and led captivity captive! There is but a name and a memory left of the proud conquerors and the mighty nations that oppressed and scattered Israel. An omen this of final judgmenta picture of the purposes of the Eternal. The Lord reigneth, and none can stay his hand.<\/p>\n

I.<\/strong> THE<\/strong> OPPRESSION<\/strong> OF<\/strong> GOD<\/strong>‘S PEOPLE<\/strong> BY<\/strong> THEIR<\/strong> FOES<\/strong>.<\/p>\n

1<\/strong>. The laud is parted. The sacred soil is divided among strangers, for the tribes to whom it was allotted are dispossessed. The heirs become slaves, and toil upon their own inheritance.<\/p>\n

2<\/strong>. The treasures are carried away. The silver, the gold, the pleasant things, which have been a delight to the eyes and an enrichment to the population,these are carried off to adorn the palaces and temples of the conquerors and captors.<\/p>\n

3<\/strong>. The inhabitants of the land are led into captivity, are scattered among the nations, far from the homes of their ancestors and the scenes of their childhood.<\/p>\n

4<\/strong>. Nay, even worse, the children are sold as slaves, as worthless trifles, or as ministers to the luxury or the lust of heathen masters.<\/p>\n

II.<\/strong> THE<\/strong> RESCUE<\/strong> OF<\/strong> GOD<\/strong>‘S PEOPLE<\/strong> FROM<\/strong> THEIR<\/strong> FOES<\/strong>.<\/p>\n

1<\/strong>. The enemies and oppressors shall be themselves defeated and vanquished. The valley of Jehoshaphat, or “the judgment of Jehovah,” is to be the scene of a righteous retribution, in which the cause of God’s people shall be maintained, and their enemies judged.<\/p>\n

2<\/strong>. The people of God shall be restored to their dwelling-places, and their former happiness and privileges; the mischief shall be undone.<\/p>\n

3<\/strong>. And the oppressors shall in turn endure the fate they inflicted upon the Lord’s people; they who sold Israelites into captivity in the West shall themselves be deported as slaves into the East. From this prediction the great lesson may be learned that the Lord reigneththat he suffers nothing to happen to his people that he will not overrule for their good and for his glory.T.<\/p>\n

Joe 3:9-13<\/span><\/strong><\/p>\n

War and judgment.<\/strong><\/p>\n

This is truly prophetic language; for the writer is not merely relating historical facts, or foretelling future events; he is uttering great moral and religions principles. The form these utterances assume is determined by the circumstances of Judah in the time of the prophet; but the truth enunciated is one which is universal and all-important.<\/p>\n

I.<\/strong> A PICTURE<\/strong> OF<\/strong> WAR<\/strong>.<\/p>\n

1<\/strong>. The vastness of the scale upon which it is conducted appears from the language employed to designate those who take part in it. They are “the Gentiles;” “all the nations.”<\/p>\n

2<\/strong>. The valour and renown of the combatants are set forth in the expressions,” the mighty men,” “the men of war,” etc.<\/p>\n

3<\/strong>. The military preparation and warlike accoutrements are brought before us very vividly and picturesquely in the representation of ploughshares fashioned into swords, and pruning-hooks into spears.<\/p>\n

4<\/strong>. The warlike array is denoted by the directions to “assemble,” to “come up,” etc.<\/p>\n

II.<\/strong> A PICTURE<\/strong> OF<\/strong> JUDGMENT<\/strong> AND<\/strong> RETRIBUTION<\/strong>.<\/p>\n

1<\/strong>. The vast multitudes who intend to gather for battle prove in reality to have gathered for judgment. They came in battle array to contend with the Lord of hosts; and 1o! they find themselves standing at the bar of the great Judge of all.<\/p>\n

2<\/strong>. The Lord sits upon his judgment-seat, his throne, whilst before him are gathered all nations.<\/p>\n

3<\/strong>. Under two striking figures is set forth the judicial process and the punitive consequences which ensue. The harvest is reaped, the wine-press is trodden. The enemies of the Lord and of his people are, as it were, mown down by the hand of the reaper; their blood flows from the wine-press of the wrath of God. <\/p>\n

APPLICATION<\/strong>. The passage shows us the omniscient regard of God surveying all the sons of men, and the power of God defeating the counsels of rebels and foes, delivering the righteous from oppression, vindicating the cause of truth and obedience. The sway of the Supreme extends throughout the universe; and however we may be perplexed and baffled by seeming disorder, we may be assured that the sceptre of righteousness is the sceptre of God’s kingdom, and that every enemy shall be put beneath his feet.T.<\/p>\n

Joe 3:14<\/span><\/strong><\/p>\n

The valley of decision.<\/strong><\/p>\n

A learned and interesting book has been written upon ‘The Decisive Battles of the World.’ Often in the long history of mankind, the fate of races, of empires, as well as that of kings and heroes, has been settled upon the battle-field. Decisive conflicts often occur in the region of thought and belief, in the region of personal influence, where there is nothing to attract general attention. But even more overlooked and unnoticed is the perpetual Divine judgment which takes place in human life and human society; and even more forgotten is the day of judgment, which revelation assures us shall surely come. Not denying that there may be in this verse a reference to some special historical incident, we may yet take it as conveying a great and solemn truth applicable to the moral life of humanity.<\/p>\n

I.<\/strong> LAW<\/strong> AND<\/strong> RETRIBUTION<\/strong> ARE<\/strong> PRESENT<\/strong> AS<\/strong> PERPETUAL<\/strong> FACTORS<\/strong> IN<\/strong> HUMAN<\/strong> HISTORY<\/strong>.<\/p>\n

1<\/strong>. Nations are judged by their works. What is stated in this chapter regarding Judah, Tyre, Sidon, and the Gentile nations that surrounded Palestine, is not true of them alone. God is the Ruler of the nations. National error and crime are visited by Divine penalties, and the nations that endure probation are exalted to honour and to sway. Hitory is now better understood than formerly, and it has become growingly evident that deep-seated moral causes underlie and explain the changes, the rise, the decline, the fall, of peoples.<\/p>\n

2<\/strong>. Individual life is equally the province of God’s retributive government. “Whatsoever a man soweth, that shall he also reap;” “The wicked shall not go unpunished.” His prosperity shall not last for ever; it shall be seen that there is a Judge in the earth. We, indeed, have no right to set ourselves up as infallible interpreters of the ways of God; we have no right to infer from particular sufferings particular sins; but the fact of God’s moral rule we cannot question, and we should never for a moment forget.<\/p>\n

II.<\/strong> THOUGH<\/strong> RETRIBUTION<\/strong> BE<\/strong> DEFERRED<\/strong>, ITS<\/strong> ACTION<\/strong> WILL<\/strong> NOT<\/strong> BE<\/strong> EVADED<\/strong>; FOR<\/strong> THE<\/strong> DAY<\/strong> OF<\/strong> THE<\/strong> LORD<\/strong> IS<\/strong> NEAR<\/strong>.<\/p>\n

1<\/strong>. Men’s conscience assures them that, although for a season they may escape the deserved penalties due to their misdeeds, a time of reckoning shall come, and that soon.<\/p>\n

2<\/strong>. The reflections to which events constrain us, and which lead us to consider the course and order of Divine Providence, cannot but induce a belief that the inequalities of this world will be redressed hereafter; that although vice and virtue may not here meet with their recompense, that recompense will be accorded hereafter.<\/p>\n

3<\/strong>. Revelation comes in to make the probability a certainty. The Hebrew prophets seem to point on to a day of the Lord, in which the inequalities of this life shall be corrected, in which the truth shall be made manifest, in which every man shall receive according to his works. Indeed, the future judgment occupied a more prominent position in the preaching and teaching of the apostles than it usually holds in Christian teaching at the present time. In that day, for which all days were made, multitudes shall be gathered in the valley of decision; the righteous Judge shall administer his awful functions in the sublimest publicity, and upon principles of unquestionable rectitude. Happy is the Christian who can look forward with equanimity and hope to the day when “every man shall receive his praise from God.”T.<\/p>\n

Joe 3:16<\/span><\/strong><\/p>\n

The Lord his people’s Hope and Strength.<\/strong><\/p>\n

The prospect of the day of the Lord is to the sinful fraught with dread and with dismay. To them the judgment brings the delayed condemnation, and therefore the very thought of it is associated with alarm. But the language of this verse reminds us how differently the Divine appearance and interposition are regarded by the true people of God.<\/p>\n

I.<\/strong> THE<\/strong> RIGHTEOUS<\/strong> LORD<\/strong> IS<\/strong> THE<\/strong> HARBOUR<\/strong> AND<\/strong> THE<\/strong> HOPE<\/strong> OF<\/strong> HIS<\/strong> PEOPLE<\/strong>.<\/p>\n

1<\/strong>. They have need of a Divine and secure refuge and confidence.<\/p>\n

2<\/strong>. They have received God’s revelation of himself, and are accordingly able to trust and rest in him.<\/p>\n

3<\/strong>. And thus the expectation which brings to others consternation, brings to them a tranquil confidence. <\/p>\n

II.<\/strong> THE<\/strong> RIGHTEOUS<\/strong> LORD<\/strong> IS<\/strong> THE<\/strong> STRENGTH<\/strong> OF<\/strong> HIS<\/strong> PEOPLE<\/strong>.<\/p>\n

1<\/strong>. This assurance supports them when conscious of their own feebleness.<\/p>\n

2<\/strong>. And when convinced by experience of the comparative strength of their enemies.<\/p>\n

3<\/strong>. To them the power of God is a welcome thought; for the irresistible might, which others fear because it ensures their defeat and destruction, will be exercised by a faithful God for the protection and preservation of all who trust in him.T.<\/p>\n

Joe 3:17<\/span><\/strong><\/p>\n

The Lord’s holy dwelling-place.<\/strong><\/p>\n

When Jerusalem was entered by hostile armies, it must have been to the Jews a sore amazement and trouble to behold the sanctuary of God profaned. The city was a holy city, and the temple was a holy building. National disaster involved the profanation of what was justly regarded as “holiness unto the Lord.”<\/p>\n

I.<\/strong> THE<\/strong> TRUE<\/strong> JERUSALEM<\/strong> IS<\/strong> THE<\/strong> CONSECRATED<\/strong> CHURCH<\/strong> OF<\/strong> CHRIST<\/strong>. In the elder dispensation certain places were holy. But the Christian religion has taught us that holiness is not local, ceremonial, or official. True holiness is of the heart. Hence the spiritual temple is that constructed of living stones. The true Jerusalem is the city composed of renewed and sanctified citizens and subjects of the new and spiritual kingdom.<\/p>\n

II.<\/strong> THE<\/strong> PRESENCE<\/strong> OF<\/strong> THE<\/strong> LORD<\/strong> CONSECRATES<\/strong> AND<\/strong> BLESSES<\/strong> ZION<\/strong>. His omnipresence is not to be questioned. But the presence of his approval, his favour, his love, is peculiar to his own chosen abode. In his holy mountain, the Church of his Son, God ever dwells as in a congenial residence. His presence diffuses purity, confidence, and joy.<\/p>\n

III.<\/strong> THE<\/strong> INDWELLING<\/strong> OF<\/strong> THE<\/strong> LORD<\/strong> BANISHES<\/strong> FROM<\/strong> THE<\/strong> SPIRITUAL<\/strong> JERUSALEM<\/strong> ALL<\/strong> THAT<\/strong> COULD<\/strong> INJURE<\/strong> OR<\/strong> DEGRADE<\/strong>. The presence of the foreigner contaminated and defiled the holy dwelling-place of the Eternal. As such invasion was loathed by patriotic and pious Jews, we can understand how welcome was the assurance that strangers should no more pass through the city. The perfection of the saved and glorified Church of God involves its freedom from all that is uncongenial and inharmonious. There shall in no wise enter into heaven “anything that defileth.”T.<\/p>\n

Joe 3:18<\/span><\/strong><\/p>\n

Spiritual prosperity.<\/strong><\/p>\n

The language of the prophet in this passage is obviously figurative. In poetical terms, the boldness and beauty of which are not exceeded by the graceful and imaginative writers of classical antiquity, Joel depicts the reign of peace, plenty, and prosperity. Literally these words have not been, and will not be, fulfilled. To some they speak of a restoration of Israel, yet in the future, of a period when all the delights that a nation can enjoy shall be secured in abundance to the descendants of Abraham. It seems a more sober and more profitable interpretation to read in these words a prediction of the spiritual prosperity of God’s people, whether to be enjoyed upon this earth or in the new heavens and the new earth.<\/p>\n

I.<\/strong> THE<\/strong> MOUNTAINS<\/strong> DROPPING<\/strong> WINE<\/strong> SYMBOLIZE<\/strong> THE<\/strong> SPIRITUAL<\/strong> JOYS<\/strong> OF<\/strong> CHRIST<\/strong>‘S CHURCH<\/strong>. The Scriptures speak of wine as “making glad the heart of man.” The “new wine” of the gospel is for the enjoyment of the elect. The wine of the kingdom is of celestial vintage; they who partake of it are “filled with the Spirit.” The joy of the new covenant, the joy of the Lord, is the portion of the rescued, emancipated, and consecrated Israel.<\/p>\n

II.<\/strong> THE<\/strong> HILLS<\/strong> FLOWING<\/strong> WITH<\/strong> MILK<\/strong> SYMBOLIZE<\/strong> THE<\/strong> SPIRITUAL<\/strong> NUTRIMENT<\/strong> OF<\/strong> CHRIST<\/strong>‘S CHURCH<\/strong>. We are taught by the apostle to “desire the sincere milk of the Word, that we may grow thereby.” Even the babes in Christ can partake of this nourishing spiritual diet; but the strong men do not disdain the food. As Canaan was “a land flowing with milk and honey,” so the Church of the blessed Saviour abounds with all that can enrich and nourish and bless the people of God. “They shall hunger no more, neither thirst any more.”<\/p>\n

III.<\/strong> THE<\/strong> RIVERS<\/strong> FLOWING<\/strong> WITH<\/strong> WATERS<\/strong> SYMBOLIZE<\/strong> THE<\/strong> REVIVAL<\/strong> AND<\/strong> REFRESHMENT<\/strong> OF<\/strong> CHRIST<\/strong>‘S CHURCH<\/strong>, Several of the prophets, expatiating (as they loved to do) upon the glorious prospect afforded them by inspiration of the future of the Church, describe one element of that happy future by the figure of a river flowing from its source in the Lord’s house at Jerusalem, and fertilizing the soil until it should enter the Dead Sea or the Mediterranean. And the Apostle John beheld the river of the water of life, flowing out of the throne of God and of the Lamb. How exact is the correspondence between the prediction and the reality! It was in Jerusalem that Jesus was condemned, and hard by that he suffered; and his cross was the source of a river of spiritual blessing to mankind. Wherever his Spirit penetrates, there life is revived, souls are saved, society is purified, weariness is refreshed. Not earth only, but heaven, is fertilized and cheered by the water which Christ gives in a sweet, unceasing stream.T.<\/p>\n

HOMILIES BY A. ROWLAND<\/strong><\/p>\n

Joe 3:13<\/span><\/strong><\/p>\n

A harvest sermon.<\/strong><\/p>\n

“Put ye in the sickle, for the harvest is ripe.” Joel is alluding here to a coming judgment, in which the results of men’s sins would appear, and each would reap as he had sown. Our Lord’s parable of the tares, which points us onward to a future harvest, very fitly illustrates these words. The harvest of each year is fraught with instruction to us, reminding us as it does of the bounty which supplies our needs, the fidelity which remembers our toil, and the certainty of retribution and reward being apportioned to the careless and to the faithful. To the disciple of the Lord Jesus no phase of nature should be a blank. Each contains lessons which are as truly written with the finger of God as were the laws on tables of stone. Asking the aid of him who can lead us into all truth, let us see what truths appear in every harvest-field.<\/p>\n

I.<\/strong> THE<\/strong> HARVEST<\/strong> REVEALS<\/strong> THE<\/strong> RESULTS<\/strong> OF<\/strong> MAN<\/strong>‘S LABOUR<\/strong>. “Whatsoever a man soweth, that shall he also reap.” “He <\/em>which soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully.” Both in kind and in quantity, every harvest is proportioned to our sowing.<\/p>\n

1<\/strong>. We see this in social life. <\/em>The nation which allows its children to grow up in hovels where decency is impossible, and under conditions in which knowledge and virtue are out of reach, will have to reap as it has sownin jails and penitentiaries, in abject misery and festering vice.<\/p>\n

2<\/strong>. In<\/em> our intellectual life<\/em>, <\/em>as every man in due time discovers for himself; e.g. <\/em>the indolence and the studiousness of school-days have their certain results.<\/p>\n

3<\/strong>. In the occupations we follow <\/em>we sow as we reap. Wealth or fame depends upon our choice and persistence.<\/p>\n

4<\/strong>. In the moral and religious sphere <\/em>the same law holds good, so that the worldly need not complain if they are hopeless of heaven, and the religious need not be indignant if the wealth of this world is not theirs. Yet we must remember the injunction, “Judge nothing before the time.” God’s Word points us on to a future in which alone we shall be able accurately to estimate the full issues of our present life. We look for a distant day when he shall say to his angels, “Put in the sickle, for the harvest is ripe.”<\/p>\n

II.<\/strong> THE<\/strong> HARVEST<\/strong> PROCLAIMS<\/strong> THE<\/strong> SUPREMACY<\/strong> OF<\/strong> DIVINE<\/strong> LAW<\/strong>.<\/p>\n

1<\/strong>. Science has demon<\/em>–strafed the constancy and regularity of the laws of nature. <\/em>Amongst them is this: “Seed-time and harvest shall not cease.” If it had not been for the fidelity of our God in fulfilling this promise, husbandry would have been discouraged, many of the race would have perished, and the world would only be peopled by a wandering race of starving fishermen and hunters. It is the stability of law which preserves humanity. If, then, we trust God in nature, ought we not to trust him in the higher sphere where he reigns as certainly? We are confident that he will be true to himself in all the physical laws he has ordained, so that we dare not trifle with them, knowing that retribution is certain. Then let us not forget his words, “He that soweth to the flesh shall of the flesh reap corruption.”<\/p>\n

2<\/strong>. The thought that our God rules in every sphere should give sanctity to all our employments<\/em>, and to all the relationships which they necessitate. <\/em>The Christian who does a menial service, and is treated with indifference or with unkindness, may be encouraged by the reflection that he can “therein abide with God.” On the other hand, employers will feel their responsibilities, and, even at the risk of their interference being resented, will give counsel and warning and encouragement (as well as wage) to the weak and unwary.<\/p>\n

3<\/strong>. Most of all<\/em>, in the broad fields of Christian service<\/em>, we should work as those who are under the eye of <\/em>“the<\/em> Lord<\/em> of the harvest.<\/em>“ <\/em>He will give us the seed of truth to sow; he will prepare the soil of human hearts; he will water what we have sown, and let it appear “first as the blade, then as the ear, and afterward as the full corn in the ear.”<\/p>\n

III.<\/strong> THE<\/strong> HARVEST<\/strong> WITNESSES<\/strong> TO<\/strong> THE<\/strong> ACCOMPLISHMENT<\/strong> OF<\/strong> GOD<\/strong>‘S PURPOSE<\/strong>.<\/p>\n

1<\/strong>. He has a purpose about everything<\/em>, but with him there is no haste. <\/em>In proportion as we are co-workers with him, we must experience the Divine slowness. A farmer cannot hasten his harvest, but must wait for the due season. He can do little more than watch it; for as he sleeps and rises night and day, the seed springs up, he knows not how. He must wait and trust.<\/p>\n

2<\/strong>. Let us not be discouraged about ourselves<\/em>, though the new life within us does seem immature. <\/em>Let us not fear the storms of temptation, weak though we are in ourselves; for God can care for the feeble blade as well as for the mighty oak. Nor should we, in our impatience, try to force spiritual growth by unwholesome excitement. “In due season we shall reap, if we faint not.”<\/p>\n

CONCLUSION<\/strong>.<\/p>\n

1<\/strong>. Even in this life the law of retribution and reward makes itself felt. <\/em>The old proverb truly says, “He that seeketh mischief, it shall come unto him.” Haman plotted his own destruction. His vaulting ambition overleaped itself. The men of Babel meant to form a social combination which should bid defiance to God, but only brought about their scattering. The Pharisees crucified the Son of God, but they made his cross the pivot of the world’s history. Our own observation and experience can give many examples of folly and sin bringing dire results even in this world. Popular proverbs embody this universal expectation: e.g. <\/em>“Ashes fly in the face of him that throws them;” “Harm watch, harm catch;” “He that sows thorns, let him not walk barefoot;” “Even as I have seen, they that plough iniquity and sow wickedness reap the same.”<\/p>\n

2<\/strong>. The law of retribution<\/em>, of which we see glimpses here<\/em>, will be revealed in the experience of all men hereafter. <\/em>On earth we see, as it were, an ear or two ripening to show what the crop will be like; but the harvest is yet to come, and none can hinder it or alter it. Let us not delay the sowing of good seed until the mandate is heard, “Put ye in the sickle, for the harvest is ripe.”A.R.<\/p>\n

HOMILIES BY D. THOMAS<\/strong><\/p>\n

Joe 3:1-8<\/span><\/strong><\/p>\n

The persecution of good men.<\/strong><\/p>\n

“For, behold, in those days,” etc. “In this chapter the prophet returns from the parenthetic view which he had exhibited of the commencement of the Christian dispensation and the overthrow of the Jewish polity, to deliver predictions respecting events that were to transpire subsequent to the Babylonish captivity, and fill up the space which should intervene between the restoration of the Jews and the first advent of Christ. He announces the judgment to be holden on their enemies after their return to Judaea” (Henderson). And in these two verses he specifies the reason why they were to be punished. Our subject is the persecution of good men on earth.<\/em><\/p>\n

I.<\/strong> THERE<\/strong> HAVE<\/strong> EVER<\/strong> BEEN<\/strong> GOOD<\/strong> MEN<\/strong> ON<\/strong> EARTH<\/strong>. Corrupt as the world has been for sixty centuries, there have always been in every generation some men whose characters in the main have been good, and in whom the great Governor of the world has manifested a special interest. These are in the holy book called by a large variety of names. They are called here:<\/p>\n

1<\/strong>. “My people.<\/em>“ <\/em>They are his.<\/p>\n

(1)<\/strong> They have surrendered themselves to his will All others are controlled by a variety of laws, they evermore by his will. Whatever they do, in word or deed, they are inspired by a loving loyalty to his will. They are his faithful servants, his loyal subjects, his loving children begotten again by his will.<\/p>\n

(2)<\/strong> He has pledged them his loving guardianship. He is their Shepherd. “He leads them by still waters.” He is their Father. “As a father pitieth his children.” He makes for them all necessary provision, both for this life and for the life that is to come.<\/p>\n

2<\/strong>. “My<\/em> heritage.<\/em>“ <\/em>In Exo 19:5<\/span> you have these words, “Now therefore if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine.” He who owns the universe, esteems holy souls as the most valuable of his possessions. The vast universe of matter is in his estimation worth nothing in comparison with one truly virtuous spirit.<\/p>\n

II.<\/strong> THESE<\/strong> GOOD<\/strong> MEN<\/strong> ON<\/strong> EARTH<\/strong> HAVE<\/strong> GENERALLY<\/strong> BEEN<\/strong> SUBJECT<\/strong> TO<\/strong> PERSECUTION<\/strong>. “Whom they have scattered among the nations, and parted my land.” The faithful and the true amongst the Jews had, subsequent to their restoration from Babylonish captivity, been driven by violence amongst the nations. The indignities and cruelties which they. were subject are specified in the subsequent verses. “Persecution.”. says an old writer, “is the reigning sin of the world.” The enmity between the seed of the woman and the serpent has shown itself from the beginning. “Marvel not,” said Christ, “that the world hate you.” There is a persecution that, whilst it does not involve bonds, imprisonments, and physical violences, involves the malice of hell, and inflicts grievous injury. There is social calumny, scorn, degradation, and various disabilities. The good must ever suffer in a world like this for conscience’ sake.<\/p>\n

III.<\/strong> THEIR<\/strong> PERSECUTION<\/strong> WILL<\/strong> BE<\/strong> AVENGED<\/strong> BY<\/strong> HEAVEN<\/strong>. “I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel.” It is not necessary to suppose that the valley of Jehoshaphat here means the vale through which the Kedron flows, lying between the city of Jerusalem and the Mount of Olives; or the valley of blessings mentioned in 2Ch 20:1-37<\/span>; or any other particular place. Its literal meaning is, “the valley where God judgeth.” It means here the scene where God would deal out retribution upon the nations that persecuted his people. It was in the valley of Jehoshaphat that in all probability the army of Sennacherib was slain by Heaven’s avenging angel. Ah! the time hastens when persecutors of all types and ages will have full retribution dealt out to them in some great valley of Jehoshaphat.D.T.<\/p>\n

Joe 3:9-17<\/span><\/strong><\/p>\n

Retribution.<\/strong><\/p>\n

“Proclaim ye this among the Gentiles,” etc. Here is the first startling boom of the righteous retribution. Some think the reference is to the approach of Sennacherib, or Nebuchadnezzar, or Antiochus; but the language seems strong and grand enough to represent the approach of the last day. In this retributive scene there are several things observable.<\/p>\n

I.<\/strong> THE<\/strong> GREATEST<\/strong> RESISTANCE<\/strong> ABSOLUTELY<\/strong> FUTILE<\/strong>. “Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: beat your ploughshares into swords, and your pruning-hooks into spears: let the weak say, I am strong. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O Lord.” The idea isLet all the enemies of God do their utmost to ward off this judgment. It meansDo your utmost, muster all your strength, “wake up the mighty men,” let them turn their agricultural implements into weapons of war, swords and spears; all will be futile. Heaven bids defiance to all such opposition. “The heathen may rage, and the people imagine a vain thing; but he that sitteth in the heavens laughs them to scorn.” “We must all appear before the judgment-seat of Christ.” Wicked spirits will fight to the utmost, but will fail.<\/p>\n

II.<\/strong> THE<\/strong> GREATEST<\/strong> MULTITUDES<\/strong> ASSEMBLED<\/strong> TOGETHER<\/strong>. “Assemble yourselves, and come, all ye heathen, and gather yourselves together round about Multitudes, multitudes in the valley of decision.” Oh, this valley of decision, this valley of Jehoshaphat, this scene of judgment! what untold multitudes are summoned to appear therein! All the men of all generations will be there, and the Judge will appear also, and all the holy angels too, etc.<\/p>\n

III.<\/strong> THE<\/strong> GREATEST<\/strong> PROPRIETY<\/strong> DISPLAYED<\/strong> IN<\/strong> THE<\/strong> WHOLE<\/strong>. “Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great.” The judgment is only the harvest; hell is only sin ripened into fruit. “In that valley those that have sowed to the flesh shall of the flesh reap corruption; those that have sowed to the Spirit shall of the Spirit reap everlasting life.” No one, then, will have any just reason to complain. It is mere reaping of what they have sown; it is the mere result of their own labours.<\/p>\n

IV.<\/strong> THE<\/strong> GREATEST<\/strong> AWFULNESS<\/strong> DISPLAYED<\/strong>. “The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake.” He shall “roar.” Now he speaks in the still small voice of mercy, then he shall roar like a lion, striking terror into all ungodly hearts. “At his voice the heavens and the earth shall shake.” The idea is<\/p>\n

(1)<\/strong> he will appear on that day in such a way as to strike terror into the hearts of his enemies; and<\/p>\n

(2)<\/strong> to inspire hope in the hearts of his people. “The Lord will be the Hope of his people” Should the material universe be frightened into nothingness at his approach, even then his people will still have a strong Hope in him. “God is our Refuge and Strength, a very present Help in time of trouble.” Let us learn calmly to await the judgment. <\/p>\n

“God’s ways seem dark, but soon or late
They touch the shining hills of day;
The evil cannot brook delay,
The good can well afford to wait,”<\/p>\n

D.T. <\/p>\n

Joe 3:18-21<\/span><\/strong><\/p>\n

The millennium era.<\/strong><\/p>\n

“And it shall come to pass in that day,” etc. This passage begins with a splendid representation of the glorious prosperity which shall attend the people of God after the destruction of all their enemies. Whatever their application to the Jews at any period of their history, they certainly bear an application to that period foretold by prophets and sung by poets,the millennial period. Giving it this application, observe<\/p>\n

I.<\/strong> IT<\/strong> WILL<\/strong> BE<\/strong> AN<\/strong> ERA<\/strong> OF<\/strong> PLENTIFUL<\/strong> PROVISION<\/strong>. “And it shall come to pass in that day that the mountains shall drop down new wine, and the hills shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.” Fertilizing streams will irrigate the land. The vineyards on the mountains shall drop down new wine, and the well-fed cattle shall yield abundance of milk. The idea is, in that age there will be a profusion of all that is necessary to supply the needs and gratify the desires of men. The time, I verily believe, will come when pauperism will be banished from the earth, when indigence, squalor, and want will be evils existing only in the history of the past. Even now it does not require the earth to he more fruitful than it is, to yield mankind ample supplies. What is wanted is men less avaricious, indolent, extravagant, intemperate, and wasteful.<\/p>\n

II.<\/strong> IT<\/strong> WILL<\/strong> BE<\/strong> AN<\/strong> ERA<\/strong> OF<\/strong> COMPLETE<\/strong> CONQUEST<\/strong>. “Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land.” Egypt and Edom, the old and inveterate enemies of the Jews, are here represented as crushed into utter desolation. Error and sin are the Egypt and Edom of the world. These will be crushed one day. The great moral Deliverer will bruise Satan under our feet, will put down all rule and authority, will make mankind more than conquerors. There is a period of moral conquest and moral kingship that will dawn upon souls before the history of the world is over.<\/p>\n

III.<\/strong> IT<\/strong> IS<\/strong> AN<\/strong> ERA<\/strong> OF<\/strong> ABIDING<\/strong> PROSPERITY<\/strong>. “Judah shall dwell for ever, and Jerusalem from generation to generation.” So long as the earth endures the righteous shall continue. They will endure throughout all generations, and happiness will attend them. The kingdom of truth, purity, love, and peace, which Christ is now building up, and which one day he will make commensurate with the world, will continue from generation to generation; it will have no end.<\/p>\n

IV.<\/strong> IT<\/strong> IS<\/strong> AN<\/strong> ERA<\/strong> OF<\/strong> MORAL<\/strong> PURITY<\/strong>. “For I will cleanse their blood that I have not cleansed.” That is, I will radically cleanse them. Their very blood, which has been a current of moral pollution, I will make pure in every particle. I will cleanse, not merely their skin, or their external parts, but the whole current of their life.<\/p>\n

Such is the era which the passage anyhow suggests; such is the era that awaits the earth. Would that it had dawned! Haste, ye circling seasons, and bring it onor rather haste, ye servants of Christ, to disseminate those principles of the gospel over the earth in whose mature development consists the blessed era!<\/p>\n

“The time shall come when every evil thing
From being and remembrance both shall die;
The world one solid temple of pure gold.”<\/p>\n

(‘Festus.’)<\/p>\n

D.T.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

Joe 3:1<\/span><\/em><\/strong>. <\/strong>For, behold, in those days, <\/em><\/strong>&c.<\/strong> As the foregoing promise of the Spirit was an assurance to the Jews, that, notwithstanding they might be reduced very low by their enemies, yet they should not be destroyed as a nation till God had accomplished all the great prophesies relating to the Messiah; so he in this chapter assures them of a deliverance from the oppression of their enemies, which they then laboured under; particularly from the Tyrians, Sidonians, Philistines, Egyptians, and Idumaeans, who were the neighbouring nations, and had each in their turns invaded them, pillaged their treasures, and led them into captivity. Upon this account God expostulates with them, Joe 3:2-6<\/span> promises the Jews that their captives should return, and that he would cause them to execute his just vengeance on their enemies, who, with all their power and forces, should not be able to deliver themselves; Joe 3:7-16<\/span>. That Jerusalem should be taken under his protection, and the Jews enjoy such great prosperity, and see the violence, unrighteousness, and insolence of their enemies so signally avenged, as should cause them to acknowledge the power of Jehovah <\/em>their God, and adore him for his great and unmerited favours towards them; Joe 3:17<\/span> to the end. Houbigant reads this verse, Behold, after those days, and after that time, <\/em>&c. And he supposes that these words refer to the 27th verse of the preceding chapter, as they evidently cannot refer to the times posterior to the destruction of Jerusalem by the Romans. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

SECTION III<\/p>\n

The Day of the Lord brings full Salvation to Israel and the Destruction of his Enemies<\/em><\/p>\n

Joel 3<\/span><\/p>\n

1 For behold, in those days,1<\/span> and at that time<\/p>\n

When I shall bring again the captivity of Judah and Jerusalem;<\/p>\n

2 That I will gather all the nations,<\/p>\n

And will bring them down into the valley of Jehoshaphat;
And there will I deal with (or judge) them,2<\/span> for my people, and my heritage,3<\/span> Israel.<\/p>\n

Because they scattered them among the nations,4<\/span><\/p>\n

And divided my land.<\/p>\n

3 And they cast lots for my people,<\/p>\n

They bartered a boy for a harlot,
And sold a maiden for wine,5<\/span> and drank it.<\/p>\n

4 And, also, what have ye to do with me, Tyre and Sidon,<\/p>\n

And all the borders6<\/span> of Philistia?<\/p>\n

Would you retaliate7<\/span> upon me,<\/p>\n

Or render me a recompense?
Soon and swiftly8<\/span> will I bring your recompense on your own head.<\/p>\n

5 Because ye have taken away my silver and my gold,<\/p>\n

And have brought into your temples my goodly desirable things,9<\/span><\/p>\n

6 And ye have sold the sons of Judah and Jerusalem to the sons of Javan,<\/p>\n

That ye might remove them far away from their border.<\/p>\n

7 Behold, I will raise10<\/span> them up out of the place where ye have sold them,<\/p>\n

And will return your retaliation on your own head.<\/p>\n

8 And I will sell your sons and your daughters into the hands of the sons of Judah,<\/p>\n

And they shall sell them to the Sabeans, to a distant nation,
For Jehovah hath spoken it.<\/p>\n

9 Proclaim this among the nations,<\/p>\n

Declare (sanctify) a war,
Arouse the mighty ones,
Let all the men of war draw near, come up.<\/p>\n

10 Beat your mattocks11<\/span> into swords,<\/p>\n

And your pruning-hooks into spears,
Let the weak say, I am strong.<\/p>\n

11 Hasten12<\/span> and come,<\/p>\n

All ye nations round about, and assemble yourselves;
Then Jehovah shall bring down13<\/span> thy mighty ones.<\/p>\n

12 Let the nations arise and come up<\/p>\n

To the valley of Jehoshaphat,
For there will I sit to judge all the nations round about.<\/p>\n

13 Put m the sickle,14<\/span><\/p>\n

For the harvest is ripe;
Come, tread,
For the wine-press is full,
The vats overflow,
For their wickedness is great.<\/p>\n

14 Multitudes, multitudes in the valley of decision,<\/p>\n

For the day of Jehovah is near in the valley of decision.<\/p>\n

15 The sun and the moon are darkened,<\/p>\n

And the stars withdraw their shining,<\/p>\n

16 And15<\/span> Jehovah will thunder out of Zion,<\/p>\n

And from Jerusalem he will give forth his voice,
So that the heavens and the earth shall shake;
But Jehovah will be a refuge for his people,
And a stronghold for the sons of Israel.<\/p>\n

17 And ye shall know that I Jehovah am your God,<\/p>\n

Dwelling in Zion my holy mountain;
And Jerusalem shall be holy,
And strangers shall no more pass through her.<\/p>\n

18 And it shall come to pass that in that day the mountains shall drop down with new wine,<\/p>\n

And the hills shall flow with milk,
And all the river beds of Judah shall be full of water,
And a fountain shall flow forth from the house of Jehovah,
And shall water the valley of Shittim.<\/p>\n

19 Egypt shall be a desolation,<\/p>\n

And Edom shall be a desolate wilderness,
For their violence against Judahs sons;
Because they shed blood in their land.<\/p>\n

20 But Judah shall dwell16<\/span> forever,<\/p>\n

And Jerusalem from generation to generation;<\/p>\n

21 And I will avenge their blood, which<\/em> I have not avenged,<\/p>\n

And Jehovah will dwell in Zion.<\/p>\n

EXEGETICAL<\/strong><\/p>\n

Joe 3:1-3<\/span>. For behold in those days,<\/strong> etc. The in Joe 3:1<\/span> gives the reason for the thought that deliverance can be found only in Zion, in the day of the Lord, for then shall all heathen nations be judged. In those days, i. e.<\/em>, the days that shall come, the afterward of the previous chapter. The signs of the event belong essentially to the event itself; but the time is more exactly determined by the statement when I shall bring again, etc. This distinctly shows that the object of the day of the Lord is, the deliverance of the people of God. The judgment of the heathen world is simply a means to that end. Bring back the captivity,<\/strong> or to return the captivity, means to make an end of it. This phrase, from the use here made of it to designate the epoch of judgment as a terminus technicus<\/em> for a restitutio in integrum<\/em> promised to Gods people, may have been borrowed from some more ancient prophecy. The condition out of which the captivity is brought appears from the close of Joe 3:2<\/span>. But the conclusion of the chapter shows, that the captivity is not simply to end, but that its termination involves a positively new and higher order of things. Judah and Jerusalem,<\/strong>i. e.<\/em>, Judah generally, Jerusalem specially.<\/p>\n

Joe 3:2<\/span>. All nations.<\/strong> In the first instance, of course, all those that have offended against Israel; yet these are representatives of the heathen world in general, whose position towards Gods people is essentially the same. The valley of Jehoshaphat.<\/strong> According to 2 Chronicles 20<\/span>, Jehoshaphat by the miraculous help of the Lord gained a great victory over a Gentile army, in a valley, which subsequently for this reason took the name of that king. Does the prophet here mean that valley? Keil and many others say, no. They insist that the valley of the prophet is an imaginary one, in or near Jerusalem, and is called the valley of Jehoshaphat = Jehovah judges, because of its being the place of judgment. The valley certainly stands in close relation to Jerusalem, for in Joe 3:16<\/span> it is said that Jehovah, who there judges, shall utter his voice from Zion and Jerusalem. But in this case there is no need of applying a merely geographical measure. Jehovah may judge in a valley far distant from Jerusalem, and yet have his dwelling in Israel, in Zion, and Jerusalem. (See 2Ch 20:15-17<\/span>, where the Lord, while contending for Israel is, at the same time, regarded as being in his sanctuary in Jerusalem.) If the phrase is to be taken in a symbolic sense, it might be asked, why Joel should have fixed upon a valley as the place of judgment, and should have given it the name of a well-known king? He was undoubtedly thinking of the great event under Jehoshaphat. The name of this monarch was significant, and he calls the place valley of Jehoshaphat, because he was reminded of that fortunate king who was victorious over Israels enemies, and because of the peculiar significance of the name Jehoshaphat = Jehovah judges. By way of anticipation he tells what they have to expect, who are gathered there. To the question, does he mean that well-known valley then, we answer, yes, and no. Yes, because he evidently had in view the spot on which Jeshoshaphat won his victory. No, because he as evidently goes on to describe a more than common battle fought on a spot which could be identified on no map. The multitudes gathered there are too vast to be assembled in any ordinary valley. In painting this prophetic vision there can be no doubt that Joel had in his mind the historical narrative in 2 Chronicles 20<\/span>. Deal with.<\/strong> E. V. Plead with, i. e.<\/em> to charge with crime, with the design of punishing it. Taking the word in its full sense of arguing a cause, it implies that the nations argue their own cause, and attempt to vindicate themselves, though, of course they could have no ground to stand upon, since Jehovah is alone and always in the right. My people, my heritage.<\/strong> Therefore what the nations did to Israel must be criminal. They have scattered.<\/strong> The prophet here has in mind what he afterwards more fully describes.<\/p>\n

Joe 3:3<\/span>. They not only scattered Gods people, but treated them with the greatest contempt. This, however, is only mentioned as pars pro toto.<\/em> At least in Joe 3:19<\/span> the prophet looks beyond what was immediately before him, and names oppressions which Israel had long before experienced, so that it is evident that he is thinking of the heathen world in general, and of its hostility to Gods people. A special reference to the future Exile is not to be assumed, as this does not yet come into the prophets horizon.<\/p>\n

[Pusey: Joe 3:1<\/span>. For, behold.<\/em> The prophet by the for<\/em> shows that he is about to explain in detail what he had before spoken of in sum. By the word behold<\/em>, he stirs up our minds for something great, which he is to set before our eyes, and which we should not be prepared to expect or believe.<\/p>\n

Joe 3:2<\/span>. Valley of Jehoshaphat.<\/em> It may be that the imagery is furnished by that great deliverance which God gave to Jehoshaphat when Ammon, and Moab, and Edom came against him<\/em>, and Jehoshaphat appealed to God, and God turned their swords every one against the other. And they assembled themselves in the valley of Berachah<\/em> (blessing); for there they blessed the Lord.<\/em>2Ch 20:21<\/span>. That valley, however, is nowhere called the valley<\/em> of Jehoshaphat.<\/em> It continued, says the sacred writer, to be called the valley of Berachah unto this day.<\/em> And it is so called still. Southwest of Bethlehem and east of Tekoa are still three or four acres of ruin (Robinson, Pal.<\/em>, 3:275), bearing the name of Boreikut (Seetzens Map<\/em>; Ritter, Erdk<\/em>., 15:635; Wolcott, Excurs. to Hebron<\/em>, p. 43). The only valley called the valley of Jehoshaphat is the valley of Kedron, encircling Jerusalem on the east. The valley was the common burial-place for the inhabitants of Jerusalem. (Williams, H. C.<\/em>, 2:523; Thomson, Land and Book<\/em>, 2:481.<\/p>\n

Joe 3:3<\/span>. Cast lots.<\/em> They treated Gods people as of no account and delighted in showing their contempt towards them. They chose no one above another as though all alike were worthless. A girl<\/em> they sold for an evenings revelry, and a boy<\/em> they exchanged for nights debauch.<\/p>\n

Wnsche: Joe 3:3<\/span>. According to the then prevalent custom, the prisoners of war were sold a slaves. My people.<\/em> We are to understand by this, not the people as a whole, but only the portion taken captive. But the mistreatment of this part of the covenant people, in the view of the O. T prophets, was a mistreatment of the whole body.F.]<\/p>\n

Joe 3:4-8<\/span>. And also what have ye,<\/strong> etc. After speaking of the crimes of the heathen in general against Israel, the prophet turns to the neighboring nations. Tyre, Sidon, and the borders of Philistia, i. e.<\/em>, the five small Philistine principalities. He, suddenly, as it were, remembers those who had committed such crimes against Israel as those already mentioned. The question, in fact, especially concerns them. With the genus comes the species which is included in it. In a lively description, we find ourselves in the midst of the nations (comp. Joe 3:11<\/span>) with whom the process of pleading by Jehovah is carried on. For afterwards there is no more pleading, but a decision. They are represented as claiming to be right; but any presumptive claim of theirs to do what they had done is denied, in the first instance, by the general question, what have ye to do with me? a question more fully answered afterwards. Their right to inflict injury upon Israel, or to retaliate for injuries inflicted upon themselves, is denied. They are the persons on whom the retaliation shall come, and that swiftly. Joe 3:5-6<\/span> prove the righteousness of the retribution, by a reference to the crimes committed, while Joe 3:7-8<\/span> declare the certainty of it. Joe 3:5<\/span> alludes, without doubt, to the pillaging of Judah and Jerusalem by the Philistines and Arabians under Joram. 2Ch 21:17<\/span>. They then carried off the treasures of the temple and the palaces of the city, the latter being designated as Mine, because they belonged to those who were among Gods people. The Philistines were the immediate perpetrators of the robbery, but the Phnicians, the inhabitants of Tyre and Sidon, were also involved in the guilt of it, for they bought the captives and sold them to the sons of Javan, or the Greeks of Asia Minor. In Joe 3:7-8<\/span>, there is a promise that these enslaved captives shall be brought home again, and that, in retaliation, the same thing shall be done to these enemies of Israel, which they have done to Israel. Jehovah will sell them into the hands of the children of Judah, who will again sell them to the Sabans in Arabia Felix. This prophecy was fulfilled by Alexander the Great and his successors, under whom many Jewish captives were liberated and restored to their own land, while various parts of Philistia and Phnicia were brought under Jewish rule.<\/p>\n

[Pusey: Joe 3:4<\/span>. What have, ye to do with me.<\/em> These words declare that those nations had no part in God. He accounts them as aliens. But the words convey besides, that they would, unprovoked, have to do with God, harassing his people without cause.<\/p>\n

Joe 3:5<\/span>. My silver.<\/em> Not the silver and gold of the temple, as some have thought. At least, up to the Prophets time they had not done this. God calls the silver and the gold, which He through his providence had bestowed on Judah, my silver and my gold.<\/em><\/p>\n

Joe 3:6<\/span>. And ye have sold<\/em>, etc. This sin of the Tyrians was probably old and inveterate. As they were the great carriers of the worlds traffic, so they were slave-dealers, and in the earliest times, men-stealers. The Greek ante-historic tradition exhibits them as trading and selling women from both Greece and Egypt. As their trade became more fixed, they themselves stole no more, but like Christian nations, sold those whom others stole or made captive. Even from the times of the Judges, Israel was exposed in part to the violence and fraud of Tyre and Sidon. Siseras army came, from their territory, and Deborah speaks of a damsel or two as the expected prey of each man in his host. In Joel, the Philistines and Tyrians appear as combined in the traffic. In Amos, the Philistines are the robbers of men, the Phnicians are the receivers and the sellers. Probably such acts were expressly prohibited by the brotherly covenant, or treaty between Solomon and Hiram, king of Tyre. For Amos says that Tyre forgot that treaty, when she sold wholesale the captive Israelites whom the Philistines had carried off. The temptation to Tyrian covetousness was aggravated by the ease with which they could possess themselves of the Jews, the facility of transport, and, as it seems, their value. The wholesale price at which Nicanor set the Jews his expected prisoners, and at which he hoped to sell 180,000, shows the extent of the traffic; and their relative value, 2 14s. 9d<\/em>., as the average price of each of ninety slaves in Juda, implies a retail price at the place of sale above the then ordinary price of man.<\/p>\n

Joe 3:8<\/span>. I will sell your sonsthe Sabans.<\/em> Tyre was taken by Alexander, who sold 13,000 of the inhabitants into slavery. Sidon was taken by Artaxerxes Ochus, and it is said above 40,000 perished. The Sabans are probably mentioned as being the remotest nation in the opposite direction, a nation, probably, the partner of Tyres traffic in men as well as in their other merchandise, and who would as soon trade in<\/em> Tyrians, as with<\/em> Tyrians. They were, like the Phnicians, a wealthy merchant people, and, of old, united with them in the trade of the world, the Sabans sending forth their fleets across the Indian Ocean, as the Tyrians along the Mediterranean Sea. Three fathers of distinct races bore the name of Sheba, one a descendant of Ham, the other two descended from Shem. The Shemite Sabans were, some descendants from Sheba the tenth son of Joktan; the others from Sheba, son of Abraham and Keturah. The Sheba of the prophet appears to have been the wealthy Sheba (descended from Joktan) near the Red Sea. They too had distant colonies whither the Tyrians could be transported, as far from Phoenicia as the shores of the gean are from Palestine.<\/p>\n

Wnsche: Tyre<\/em>, lit,, Rock.<\/em> Though Tyre was historically a younger city than Sidon, from its rapid growth and great importance as a commercial centre, it is usually mentioned first when the two cities are named together. There were two Tyres, namely, the Old, built on the main land, and destroyed by Nebuchadnezzar after a siege of thirteen years, and the New, built on a rocky island about a mile from the shore. Sidon<\/em> comes from , to fish. Its founders were probably fishermen.Desirable things<\/em>Your temples.<\/em> If by the first phrase the prophet means the rich adornments of Gods temple, and by the latter the heathen temples, the crime here charged is the double one of spoliation and profanation.Javan.<\/em> Credner regards this as the name of a city in Arabia Felix. Hitzig places it in Jemen, and thinks it to be the same as the one mentioned Eze 27:19<\/span>. Schrder takes the word in the sense of distant; unknown nations. But it is undoubtedly the name of the Greeks of Asia Minor.F.]<\/p>\n

Joe 3:9-10<\/span>. Proclaim this.<\/strong> The prophet has already spoken of the gathering of the nations in the valley of Jehoshaphat, where Jehovah will plead with them. We have heard the accusation and the sentence; and now comes the swift execution of it. Proclaim this.<\/em> What? If it be Prepare<\/strong> (sanctify) war,<\/strong> and this is to be proclaimed to the heathen, those charged to bear the message should be the heralds of the heathen. But the contents of the message show that it is directed not to the heathen but to Israel. No one shall remain behind, nor feel himself weak, nor withdraw from the holy contest, which is to bring decision. It must be considered, then, as a summons to Israel. The battle described is no common one. It is a battle, in which Jehovah Himself shall be present as a judge deciding the fate of the heathen, and helping Israel to win a glorious victory over them. The summoner is Jehovah Himself, or the prophet speaking in his name, who, in his vivid description of the contest, feels himself to be present at it. Proclaim this<\/em> must, then refer to what was said before, namely: that Jehovah will recompense the heathen for their crimes against Israel, and that Israel shall be fully avenged. For the counterpart of the proposed change of the implements of peace into the instruments of war, see Isa 2:4<\/span>; Mic 4:3<\/span>.<\/p>\n

[Wnsche: Proclaim<\/em>, lit., sanctify. The use of this word shows that this great and decisive war is a holy and a righteous one. Credner, Hitzig, Keil, and others regard this as addressed not to the Jews, but to the heathen nations, i. e.<\/em>, to their heralds who are, at the bidding of Jehovah, to summon these nations to a war against Israel. But on this supposition the use of the word sanctify is inexplicable.F.]<\/p>\n

Joe 3:11-16<\/span>. Hasten and come.<\/strong> Now the nations are summoned to collect speedily, as if they were about to accomplish something against Israel, while really they are rushing to their own destruction. Round about.<\/strong> The reference is not to the immediate neighbors of Israel, but the expression is used because Gods people is regarded as holding a central position among the nations. The prophet, however, cannot think of the assemblage of the nations without offering a prayer to Jehovah that He would cause his mighty ones to come down, where the gathering occurs, in the valley of Jehoshaphat. Thy mighty ones.<\/strong> According to Keil they are the angels as heavenly hosts. But if in Joe 3:9<\/span> they are men (Keil refers that version to the heathen), they must also be men here. The idea of the angels coming from heaven to help is not Joels. It is Israel who fights, under the command of Jehovah (comp. Jdg 5:13<\/span>). Thy<\/em> affords no proof against this exposition, since Israel is Gods people, and Israels mighty ones are Gods.<\/p>\n

Joe 3:12<\/span>. Here Jehovah himself speaks, and the whole verses may, therefore, be regarded as a kind of answer to the prophets prayer. Jehovah summons the nations to awake and to come up ( here means to ascend) to the valley of Jehoshaphat. For though the gathering place is a valley, and Israels mighty ones go down into it from Zion, yet the heathen come up to the valley of Jehoshaphat, because, being near to Jerusalem, it is on a higher elevation than the territories (e. g.<\/em>, Philistia) of the neighboring nations. The reason why they are to come up to this valley is found in the meaning of the name Jehoshaphat = Jehovah sits there to judge. He does not engage directly in the contest; He does not lead the army, but He sits on a throne to judge,to pronounce the sentence, and to execute it by means of his mighty ones. At the same time he renders essential aid by those terrible phenomena of nature spoken of (Joe 3:15-16<\/span>), which mark the contest as the day of the Lord, the result of which is the utter destruction of these enemies. How Jehovah will execute the sentence pronounced by Him as Judge, is explained in Joe 3:13<\/span>, for the exhortation here addressed to the mighty ones, while the two armies front each other in battle array, is given by Jehovah. This is evident from the fact that the battle is to be the execution of a deserved sentence. Hence the attack and the fight are no more spoken of, but the result simply, represented by the figure of cutting down ripe corn. Of a threshing and winnowing of the corn thus cut down, as Keil suggests, there is no hint; for with these enemies of Jehovah there could be no separating the wheat and the chaff. The only point in the figure on which attention is fixed, is the cutting down what had been before standing. Then comes a new and stronger simile to represent the destruction of these enemies. They shall not only be cut off, but crushed, or trodden like grapes in the winepress. The overflowing fullness of the vats is significant (Keil denies it). It represents the general blood-shedding which shall be proportioned to the greatness of their wickedness. The execution itself is not formally described, but it is plainly enough indicated in Joe 3:14<\/span>. Multitudes<\/strong>, or as some render it tumult. The mighty ones are now to engage in their bloody work, amid the uproar of battle. The noise expressed or implied is not, as Keil supposes, that of nations rushing together, for they are already assembled, and now, the moment is one of judgment, or decision. The valley is the valley of Jehoshaphat, the valley of decision, the phrase being immediately followed by the words for the day of the Lord is come. This shows that what had been commanded (Joe 3:13<\/span>) is now being accomplished, and that the contest involves the judgment and destruction of these enemies. This catastrophe is the day of the Lord, which is attended by those awful phenomena described (Joe 3:15-16<\/span>), by which Jehovah displays his omnipotence, and really determines the issue of the battle. The darkness, before noticed as a presage of the day, now introduces it. Thunder = an immediate display of Gods power. Giving forth his voice, lit., roaring, i. e.<\/em>, of the lion in pursuit of prey, denotes Gods design to punish and destroy. Of course Joel has in his mind not an ordinary thunder-storm, but a far more terrible one. Israel had been previously threatened with a day of punishment marked by similar presages, in connection with the visitation of locusts, but it had passed away. Now, however, the storm overtakes and destroys the heathen, while Israel is not only protected by Jehovah from the judgments that overwhelm the enemies of God, but is introduced into new and far higher privileges than ever before were possessed.<\/p>\n

[Wnsche: Joe 3:12<\/span>. Sit to judge.<\/em> This posture of the judge was common to the Hebrews, Greeks, and Romans. In Latin, sedere<\/em> is often used in the sense of judicare<\/em> (Liv. 3:46); so in Greek . The decision of a judge made by him standing, was generally deemed to have no legal force. All nations.<\/em> The all is limited by round about. Hengstenberg, Keil, and others understand by it all the nations who have become in any way related to the kingdom of God, i. e.<\/em>, all the nations of the earth, as before the final judgment, the Gospel of the kingdom will be preached throughout the whole world. Credner supposes that the meaning of the double image used in Joe 3:13<\/span> is, that as songs of gladness, dancing, and other signs of joy mark the harvest and vintage, so the Jews will find the highest enjoyment in the day of judgment of their enemies. But there is no ground for supposing that the covenant people will have any such feelings.<\/p>\n

Pusey: Joe 3:13<\/span>. In itself, the harvest as well as the vintage, might describe the end of this world as to both the good and the bad, in that the wheat is severed from the chaff and the tares, and the treading of the wine-press separates the wine which is stored up from the husks which are cast away. Yet nothing is said here of storing up aught, either the wheat or the wine, but only of the ripeness of the harvest, and that the vats overflow because their wickedness is great<\/em>. The harvest is sometimes, though more rarely, used for destruction; the treading of the wine-press is always used as an image of Gods anger; the vintage, of destruction. It seems probable then, that the ripeness of the harvest and the fullness of the vats are alike used of the ripeness for destruction.<\/p>\n

Joe 3:14<\/span>. The prophet continues, as in amazement at the great throng assembling upon one another, multitudes, multitudes<\/em>, as though, whichever way he looked, there were yet more of these tumultuous masses. It was one living, surging, boiling sea; throngs upon throngs, mere throngs. The word rendered multitudes<\/em> suggests, besides, the thought of the hum and din of these masses, thronging, onward blindly, to their own destruction.F.]<\/p>\n

Joe 3:17-21<\/span>. And ye shall know.<\/strong> Jehovah, by his judgment of Israels enemies, proves Himself to be Israels God; and from Zion, his dwelling place, all strangers and unclean ones are banished. This is the immediate gain to Israel, but other benefits are consequent upon it (comp. Rev 21:27<\/span>). A time of extraordinary prosperity follows.<\/p>\n

Joe 3:18<\/span>. Wine and milk flow in richest abundance. The mountains and the hills, i. e.<\/em>, the naturally sterile districts, become very fruitful, and as this result depends on the supply of water, the brooks shall not become dry. Vale of Shittim<\/strong>, or Valley of Acacias, now quite dry,for in such a soil the acacia grows,shall be watered by a fountain flowing from the house of the Lord, and shall become fruitful. This description, of course, is not to be taken in its merely literal sense. As the blessedness originates with Jehovah, the fertilizing stream is represented as coming from the Temple, the dwelling-place of God. What a contrast between the state of things here depicted, and the condition of the land after its devastation by the locusts!<\/p>\n

Joe 3:19<\/span>. To render Israels blessed condition the more conspicuous, the picture of the desolated heathendom is placed beside it. Egypt and Edom are specially mentioned on account of their violence against Judahs sons,<\/strong> namely, shedding their blood. It is uncertain, what precise instances of this are referred to. Egypts sins were probably those of the olden time (Exo 5:16<\/span>). For that of Edom, see Amo 1:11<\/span>; Oba 1:10<\/span>. They, however, like the Phnicians and Philistines in another place, are here taken as representatives of the enemies of Israel. (Comp. in ref. to Edom Isa 34:13<\/span>; Jer 49:7<\/span>; Eze 3:5<\/span>.)<\/p>\n

Joe 3:20<\/span>. Wholly different shall be the condition of Israel. Judah and Jerusalem shall dwell forever, i. e.<\/em>, they shall be inhabited.<\/p>\n

Joe 3:21<\/span>. While Israel is thus blessed, it will be proved that the wrong committed against him has been fully avenged, or as some take the word, annulled, i. e.<\/em>, by having been punished; and the all-embracing assurance is repeated, Jehovah shall dwell in Zion.<\/em><\/p>\n

[Pusey : Joe 3:18<\/span>. A fountain shall come forth out of the house of the Lord.<\/em> The existence of a large supply of water under the Temple is beyond all question. While the Temple was still standing, mention is made of an ever-flowing fountain under it, as well as pools and cisterns for preserving rain-water. One well acquainted with the localities says, The pavements had slopes for the sake of a flush of water in order to cleanse away the blood from the victims. For on festival occasions many thousands of animals were slain. But of water there was an unfailing supply, a copious and natural fountain within gushing over; and there being moreover wonderful underground receptacles, in the substructure of the temple, and each of these having numerous pipes, the several streams inter-communicating. The same writer relates that, more than half a mile from the city, he was told to stoop down, and heard the sound of gushing waters underground. The natural fountain, then, beneath the Temple, was doubtless augmented by waters brought from a distance, as required by the diverse washings of the priests, and to carry off the blood of the victims. Whence-soever this water was supplied, it furnished Jerusalem with an abundant supply of water. The superfluous water was carried off underground to what is now the fountain of the Virgin, and thence again to the pool of Siloam. Thence it carried fertility to the gardens of Siloam. The blood of the victims flowed into the same brook, Kedron, and was a known source of fertility. That little oasis of verdure was a fit emblem of the Jewish people, itself bedewed by the stream which issued from the temple of God. But it made no sensible impression out of or beyond itself. Hereafter the stream, whose streamlets made glad the city of God, should make the wildest, driest spots of our humanity like the garden of the Lord. Valley of Shittim<\/em>, or acacia-trees, is a dry valley, for in such the eastern acacia or sandal-wood grows. This wood is very strong and of incredible lightness and beauty. of it the ark of God was made.<\/p>\n

Joe 3:19<\/span>. Egypt a desolation.<\/em> Brief as Joels words are, they express an abiding condition of Egypt. They are expanded by Ezekiel, Isaiah, Jeremiah, and Zechariah. But the three words of Joel are more comprehensive than any prophecy, except those of Ezekiel. They foretell that abiding condition, not only by the force of the words, but by the contrast with an abiding condition of bliss. The words say, not only that it shall be desolated as by a passing scourge, but it shall pass over into that state; it shall become what it had not been, and this, in contrast with the abiding condition of Gods people. Yet when Joel threatened Egypt, there were no human symptoms of decay; the instruments of its successive overthrows were as yet wild hordes, or had not the beginnings of being. Egypt would not become barren except by miracle. Even now it recovers whenever water is applied. Nothing could desolate Egypt except mans abiding negligence or oppression. No passing storm could annihilate a fertility which poured in upon it in ever-renewing richness. Egypt is alike prolific in its people, and in the productions of the earth. Yet with these powers implanted in nature unimpaired, the population is diminished, the land half desert. Persians, Macedonians, Romans, Greeks, Arabs, and Turks, have tried their hands on Egypt. Strange that selfishness or powerlessness for good should have rested upon all; strange that no one should have developed its inherent powers. One long prosperity, and one long adversity. One scarcely broken day, and one troubled night. And that doom foretold in the mid-day of its prosperity by these three words, Egypt shall be a desolation<\/em>Edom a desolate wilderness.<\/em> Its ancient capital, and its rock-dwellings long unknown, have been within the last forty years, again revealed to us. The land is almost the more hopelessly desolate, because it was once artificially cultivated. Edom was the centre of the intercourse of nations. The hill-sides, and mountains, once covered with earth and clothed with vineyards, are now bare rocks. Yet the traces of former fertility are innumerable: every spot capable of sustaining vegetable life was carefully watered and cultivated. The ancient inhabitants seem to have left no accessible place untouched. They have exhibited equal art and industry in eliciting from the grand walls of their marvelous capital, whatever the combination of climate, irrigation, and botanical skill could foster in the scanty soil afforded them. The desolation began soon after the captivity of Judah, and Edoms malicious joy in it. In Joels time, not the slightest shadow was cast on her future. No human eye could tell that she would be finally desolate. But God said by Joel, Edom shall be a desolate wilderness, and so it is!<\/p>\n

Joe 3:21<\/span>. I will cleanse her blood.<\/em> The word rendered cleansed<\/em>, is not used for natural cleansing, nor is the image taken from the cleansing of the body. The word signifies only to pronounce innocent, or to free from guilt. Nor is blood<\/em> used of sinfulness generally, but only of the actual guilt of shedding blood. The whole then cannot be an image taken from the cleansing of physical defilement, like the words of Eze 16:9<\/span>, then washed I thee with water, etc. Nor, again, can it mean the forgiveness of sins generally, but only the pronouncing innocent the blood which had been shed. This the only meaning of the words, falls in with the mention of innocent blood, for shedding which, Egypt and Edom had been condemned. In punishing the shedding of it, God declared the blood innocent, whose shedding He punished.F.]<\/p>\n

THEOLOGICAL<\/strong><\/p>\n

1. Three topics are discussed in this chapter: the enmity of the nations against Israel; the punishment of the nations; and the new happiness of Israel.<\/p>\n

(1.) The enmity of the nations against Israel. How does the prophet regard this? Is the hostility only accidental, exhibiting itself simply in some particular acts? Or has it a deeper ground, namely, in the antagonism of the nations as heathen against Israel as Gods people, or the antagonism between idolatry and the worship of the true God? The mere words of the prophet would not lead us to suppose that he regarded it in the latter light. He speaks only of acts of pillage, carrying away captives, shedding of blood. Nor must we interpret Joe 3:5<\/span> as if the acts described were directed against the Temple as such; nor are they the necessary and exclusive offspring of heathenism. But we may and must say that these acts of injury appeared to be the outgrowth of the religious antagonism between the Gentiles and Israel. The people of Israel were Gods people, and enmity against the former was in fact enmity against Gods people, and God himself. That the prophet so regards it, Joe 3:4-5<\/span> plainly show. This hostility of the Gentiles or nations, though in one sense accidental, really reflects an inward and profound hatred. Hence the general expression, all ye heathen, or Gentile, although, in point of fact, Israel had been injured only by some of them. Thus Israel stands on one side, and all the heathen or Gentiles on the other, in the attitude of antagonists. What one of the latter does, they may be all expected to do, and so may be held responsible for it, inasmuch as they constitute one whole. Therefore, if Israel is to be helped, the judgment must fall on the whole heathen world. Finally, the prophet nowhere intimates that the Gentiles should be employed as Gods instruments in punishing Israel for his guilt. The Gentiles alone appear as the guilty ones.<\/p>\n

(2.) The punishment of the nations was a certain and necessary result of Israels position as Gods people. They had scattered them; they had parted their land; they had taken their silver and gold; in a word, they had thus taken Gods property, and He could not allow this to go unpunished. He must stand up for his people and destroy their enemies. Though Israel is the agent in inflicting, yet the punishment comes really from the divine hand. Jehovah assembles the nations, and, in the contest between them and his people, gives, by his immediate help, the victory to the latter. This punishment involves the destruction of these enemies. The menaces relating to this point may seem unduly severe; but it is to be observed that the guilt of these nations is very aggravated, going far beyond the ordinary measure of enmity and crime, and therefore, according to the jus talionis<\/em>, the retribution should be proportionate. Credners idea that Joel here abandons himself to the feelings of unbridled revenge, is wholly groundless. Meier justly remarks against this notion, that no prophet ever describes these bloody conflicts as simply growing out of human revenge; they ever regard them as signs of that Higher Power which strikes with destruction everything ungodly. And while the later prophets do not speak of bloody phenomena such as are here described, they yet plainly intimate, that before the consummation of the Messianic age, a catastrophe involving such scenes must come, as a transition epoch, in which everything unholy, as well in Israel as in the heathen world, will be destroyed. The grand object on which all depends, and which faith accepts as certain, is the complete subjugation of Gods enemies, and the complete triumph of his people. The pencil that paints this picture is, indeed, dipped in strong colors, corresponding to the energy of the divine powers which shall realize it. The idea set forth is the essential thing; the expression of it is, of course, modified by the prophets historical relations, and the character of the times in which he lived.<\/p>\n

(3.) Israels new felicity. Amid the extraordinary manifestations of divine wrath connected with the destruction of the wicked, Israel is protected and realizes anew that Jehovah is his God. His land shall no more be seized by a stranger, and its remarkable fertility will be a proof that Jehovah is dwelling in the midst of it. The latter is the main thing in the promise, the productiveness of the land being simply an evidence of it. Of this the fountain issuing forth from the house of the Lord is a symbol and a pledge. Here the promise goes beyond what is merely physically possible, as do also some features of the judgment of the heathen; from which it is plain that the prophets mind was fixed, not so much on the literal fulfillment of the prediction, as upon the general truth, that Jehovah will, in a manner eminent and unequivocal, own Israel as his people, by bestowing on him the richest blessings.
2. If now we inquire into the fulfillment of this prophecy, objectively considered, we shall quickly discover, that things took at first quite a different shape from that which Joel seems to have supposed they would. He sees in the heathen only the enemies of Gods people who are to be punished, and he announces their certain punishment on account of their many acts of violence against Israel. The later prophets, on the other hand, charge Gods own people with their sins, and predict judgments, which God will employ the heathen as his instruments to inflict, and which, we know, in later times they did. But there is no evidence, i. e.<\/em>, from his prophecy, that Joel was acquainted with this fact of the future. It is wholly unwarrantable to interpret his words (Joe 3:1<\/span>), as if he had foreseen and foretold what later prophets announced, namely, the Exile, and the dispersion by the Romans, without giving the reason for either of these events. He does not think it possibleso far as his prophecy showsthat a divine judgment should be inflicted upon Israel. Both the internal (i. e.<\/em>, the guiltiness of Israel and Judah) and the external antecedent conditions of such a judgment are wanting. He knows nothing of those secular powers which brought on the exile, or at least, he does not know them as powers with whom Israel is to come into conflict. It is a false view of the nature of prophecy to suppose that events of the most distant future were revealed with equal clearness to the prophets whose experience, in a sort of intermediate way, corresponded with, or contradicted that future. According to the later prophets the glorious state of Israel is reached, after his having passed through an intermediate condition of humiliation. Joel knows nothing of such an intermediate condition. He represents the felicity of Israel as resulting not simply from the truthfulness of God, who will not utterly abandon even his unfaithful people, while He punishes them, but as a thing which they might at any time secure by penitential confession of sins, and calling upon the Lord. But there is an essential harmony between Joel and the later prophets. How then were their predictions fulfilled? The menaces against the heathen nations mentioned have been remarkably accomplished by actual historical events, particularly by Alexander the Great and his successors. But we must look for a larger and fuller accomplishment of the prophecies of Joel. It is evident that he had in his mind a grand consummation, since he connects it with the general outpouring of the Spirit and the announcement of the day of the Lord. He sees the heathen world utterly overwhelmed, while Israel enters into and holds the position of Gods people. The period of conflict is passed, and that of victory and peace has come.<\/p>\n

Now as regards the fulfillment of these prophecies, we might repeat the remarks already made respecting the later ones of Hosea. For Israel as a nation that glorious time had not yet come; nor was there any ground for the immediate expectation of it. The tenor of the prophecy would seem to indicate that it applied exclusively to Israel, because in Joels time, Israel alone was Gods people. But this view, which makes Gods people and Israel as a nation identical, though sanctioned in a certain sense by the Old Covenant, has been clearly set aside by the New Covenant. While then the Jewish nation, as such, has no ground for expecting, as the Chiliasts maintain, this promised felicity, it is nevertheless certain that the promise is valid for the people of God as typified by Israel. Its fulfillment is to be looked for in a far different and more glorious way than the prophet, from his stand-point, anticipated. [Whether the so-called Chiliastic theory of the future of the Jews be true or not, there is no necessary antagonism between it and the admission, under the New Covenant, of the Gentiles to the spiritual privileges of Gods people. The Jews still exist as a distinct people. And Paul certainly seems to intimate (Rom 11:25<\/span>) that there is yet a glorious future for Israel, which shall be realized when the fullness of the Gentiles be come in.F.] The new Israel lives in the hope of a general outpouring of the Spirit, which was begun at Pentecost, and has been continued ever since,of a final, complete deliverance, and a glorious victory over all its enemies; in a word, of a felicity and salvation which shall be a proof of Gods immediate presence in the midst of it. Whether Joel foresaw all this, i. e.<\/em>, understood the full meaning of his own prediction, may be doubted; but, in the sense already explained, we can appropriate it to ourselves, as Keil remarks: The people and heritage of the Lord is not only the Old Testament Israel as such, but the Church of God, embracing those who lived under the New as well as the Old Covenant. On it his Spirit is poured out. Jehovahs judgment of the nations for injuries done to his people is not simply the judgment of such of them, e. g.<\/em>, the Romans and others, that have maltreated the Jews, but the final, general judgment of all nations, of all the enemies of the Church of God. It is this fundamental truth, this glorious hope made sure by almost the oldest of the prophets, which the people of God, from the beginning, have lifted up as a standard. And hence we see in all the victories which God has granted to his people, and in all the judgments inflicted upon the heathen neighbors and enemies of Israel, a fulfillment of this promise, which again finds, as by a thousandfold refraction, a still more particular fulfillment in all the special deliverances of his children, and in all their experiences of his protection. So Luther is not wrong in regarding the rich blessings promised to Judah as identical with those revealed in the Gospel, and through it bestowed upon the Christian Church. As Gods heritage, Zion experienced from the first, and continues to experience, the blessed presence and the grace of God. Still, the final, and complete fulfillment will only come with the consummation of the kingdom of the Parousia, or Second Advent of the Lord.<\/p>\n

HOMILETICAL<\/strong><\/p>\n

Joe 3:1<\/span>. When I shall bring again.<\/em> God hath set bounds to everything, especially to the sufferings of his people. He determines their beginning, and how long they shall endure. Rejoice, ye faithful, the Lord shall bring again your captivity. He will deliver you from all evil, and help you to reach his heavenly kingdom.<\/p>\n

[Henry: Though the bondage of Gods people may he grievous and very long, yet it shall not be everlasting. There is a day<\/em>, there is a time<\/em>, fixed for the bringing again of the captivity<\/em> of Gods children, for the redeeming them from the power of the grave.<\/em>F.]<\/p>\n

Joe 3:2<\/span>. I will gather all nations.<\/em> Though wicked men say that the Lord does not see them, they shall learn by experience that He does, in the time when He shall judge them. Ye proud Gentiles, who cease not to afflict the little flock of the faithful, know that a day of judgment is coming, when the Lord will avenge the blood of his servants.Whom they have scattered.<\/em> Those who are unjustly exiled should leave vengeance in the hands of God the righteous judge. Mark that all divine punishment, and even the final judgment of the wicked is for the sake of the godly. Behold how God takes care of his people! Therefore, be of good courage ! Dost thou belong to Gods people? Then He will take care of thee, though He may seem to delay doing so. Gods honor will not permit his people to perish, and their enemies to triumph, for their enemies are his enemies.<\/p>\n

[Pusey: Will plead with them<\/em>. God maketh Himself in such wise a party, as not to condemn those unconvicted, yet the pleading has a separate awfulness of its own. God impleads, so as to allow Himself to be impleaded and answered; but there is no answer. He will set forth what He had done, and how we have requited Him. And we are without excuse. Our memories witness against us; our knowledge acknowledges his justice; our conscience convicts us; all unite in pronouncing ourselves ungrateful, and God holy and just. For a sinner to see himself is to condemn himself, and in the day of judgment God will bring before each sinner his whole self.F.]<\/p>\n

Joe 3:3-5<\/span>. They have cast lots<\/em>. In a time of war terrible crimes are very common, but in due season God will punish them.What have ye to do with me<\/em>. The true Church is the heavenly Fathers daughter, and Christs beloved spouse. Therefore he who persecutes it, is persecuting God and Christ. How great the foolishness of sinners who want to plead with and defy God! O, how certainly will their defiance of Him be visited on their own head. Therefore be humble, and confess thy misdeeds, if thou wouldst escape divine punishment.<\/p>\n

[Pusey: Will ye tender me a recompense<\/em>. Men never want pleas for themselves. Men forget their own wrong-doings, and remember their sufferings. Men, when they submit not to God chastening them, hate Him.<\/p>\n

Henry: My silver<\/em>. Those who take away the estates of good men for well-doing, will be found guilty of sacrilege; they take Gods silver and gold. It is no new thing for those who have been very civil to their neighbors, to find them very unkind and unneighborly, and for those who do no injuries to suffer many.F.]<\/p>\n

Joe 3:1-7<\/span>. The raging of the nations and their rulers is an indication of that fleshly mind which is always opposed to the kingdom of God. So long as the hope of that kingdom was confined to Israel, the hatred of the heathen was spent on Israel. When that kingdom was taken from Israel, and given to the little flock, which brought forth the fruit of it, that hatred was simply transferred. The world ever has sought and still seeks to divide the heritage of the Lord, and to bring to shame those who trust in his word of promise. But when God regathers his scattered people Israel, and reestablishes down-trodden Jerusalem, He will also deliver the rest of his elect, and fully recompense them for the sufferings which the world has inflicted on them.<\/p>\n

Joe 3:9<\/span>. Prepare war<\/em>. Peace must end when we are called on to combat the enemies of God. Then, all must take up arms. I came not to send peace, but a sword. Through conflict to victory ! through war to peace!<\/p>\n

Joe 3:10<\/span>. [Pusey: Ploughshares into swords<\/em>. Peace within with God flows forth in peace with man. Where there is not rest in God, all is unrest. And so, all which was needful for life, the means of subsistence, care of health, were to be forgotten for war.F.]<\/p>\n

Joe 3:11-12<\/span>. Hasten and come<\/em>. Behold how the Lord holds the godless persecutors of his Church in derision! Let them do what they like, his vengeance shall finally overtake them. If God be for us, who can be against us? The Lord sits as ruler, and is ever judging nations and individuals. No one can escape his judgment. He may long seem to be silent, but ever and anon He comes forth with his judgments now, the harbingers of the final and decisive one.<\/p>\n

[Henry: Thy mighty ones<\/em>. When Gods cause is to be pleaded, either by the law or by the sword, He has those ready who will plead it effectually; witnesses ready to appear for Him in the court of judgment, soldiers ready to appear for Him in the field of battle.F.]<\/p>\n

Joe 3:13<\/span>. For their wickedness is great<\/em>. When the measure of mens sins is full, then execution comes. The judgments of God are then no longer delayed.<\/p>\n

Joe 3:14-16<\/span>. The day of the Lord is near<\/em>. Tremble ye godless, for the day is near when the Lord will judge you! Behold, the lion is already roaring out of Zion announcing your punishment. Should not that voice, which shall one day be heard by the whole earth, arouse you to repentance? To the wicked, God is a roaring lion, but to the godly a strong fortress.<\/p>\n

As God always cared for and defended his peculiar people against the rage of their enemies, so Christ, now protects his peculiar people, Christians, against the violence of their foes. He may allow them, for a time, to be persecuted, to try and perfect their faith by manifold temptations, but, in the end, He will destroy their enemies. Examples of this have occurred in past ages; but a greater ruin awaits them. When the great and terrible day of the Lord comes, He will gather all his enemies into the valley of Jehoshaphat; He will bring them before his tribunal, and plead with them for his heritage and people, and will return upon their own heads all the evils they have inflicted upon the true Christendom.
[Henry: The Lord shall roar<\/em>. The judgment of the great day shall make the ears of those to tingle who continue the implacable enemies of God. As blessings out of Zion are the sweetest blessings, and enough to make heaven and earth sing<\/em>, so terrors out of Zion are the sorest terrors, and enough to make heaven and earth shake.The saints are the Israel of God; now in the great day (1) Their longings shall be satisfied. The Lord will be the Hope of his people<\/em>. As He always was the Founder and Foundation of their hopes, so He will then be the Crown of their hopes. They shall arrive at the desired haven<\/em>; shall put to shore after a stormy voyage; they shall go to be forever at home with God. (2) Their happiness shall be confirmed. God will be in that day the Strength of the children of Israel<\/em>, enabling them to welcome that day, and to bear up under the weight of its glories and joys.F.]<\/p>\n

Joe 3:17<\/span>. Ye shall know<\/em>. So long as believers are here below, sighing under the burden of sin, and not seeing the means of deliverance, they are apt to think that God has abandoned them.<\/p>\n

[Henry: The knowledge which true believers have of God is (1) An appropriating<\/em> knowledge; they know that He is the Lord their<\/em> God, yet not theirs only, but theirs in common with the whole Church. (2) An experimental<\/em> knowledge. They shall find Him their Hope and Strength, in the worst of times. Those know best the goodness of God, who have tasted<\/em> and seen<\/em> it.<\/p>\n

Pusey: God Himself joins on his own words to those of the prophet. Ye shall know<\/em> by experience, by sight, face to face, what ye now believe, that I am the Lord your God. Your God<\/em>, your own, as much as if possessed by none besides, filling all with gladness, yet fully possessed by each.F.]<\/p>\n

Joe 3:18<\/span>. In that day<\/em>. Glorious are the promises to the Church of the New Covenant, but they will be completely fulfilled only in a blessed eternity. In this world God feeds us, comforts us with his Word and sacraments, consoles us with manifold blessings in Christ, but in the future world, this grace will be far more superabundant.By the mountains<\/em> are meant the kingdoms of this world, which shall flow with the wine and milk of Christian doctrine, by which a rich measure of spiritual gifts shall be imparted to men. For the Gospel is very finely compared to wine as well as milk; to wine, since it is administered to the adult to gladden his heart, and confirm his faith, hope, and love; to milk, as it is also administered to children in Christ, who, as new-born babes, desire the sincere milk of the Word. As wine comforts and strengthens mans heart, so the Word of God preserves and increases faith, and imparts consolation under sufferings. The law does the opposite, holy and just though it be. It accuses them, and threatens death; it makes them faint-hearted and despondent. But the Gospel banishes fear, by revealing a Mediator, the Son of God, and filling the soul with an assurance of the mercy of God. By rivers flowing with, water<\/em>, the prophet means the wonderful spread of the Gospel, and the rich fruit it will produce. As dry places are barren, and well watered ones fertile, so where the Gospel resounds, the richest and ripest fruits are produced. The Holy Spirit goes with it, imparting his own divine gifts.<\/p>\n

[Pusey: As the fountain gushes forth from the hill or mountain side in one ceaseless flow, day and night, streaming out from the recesses to which the waters are supplied by God from his treasure-house of the rain, so day by day, in sorrow or in joy, in prosperity or adversity, God pours out in the Church, and in the souls of his elect, the riches of his grace. The love of God shall stream through every heart; each shall be full according to its capacity, and none the less full, because a larger tide pours through others. All the powers, capacities, senses, speech of the saints who confess God<\/em> shall flow with a perennial stream of joy, thanksgiving, and jubilee, as of all pleasure and bliss.F]<\/p>\n

Joe 3:19<\/span>. Shed innocent blood<\/em>. How highly does the Lord esteem the death, the blood of the faithful!<\/p>\n

[Henry: The innocent blood of Gods people is very precious to Him, and not a drop shall be shed, but it shall be reckoned for.F.]<\/p>\n

Joe 3:20-21<\/span>. Judah shall dwell forever<\/em>. The Church of the New Covenant is imperishable, for it shall be transplanted from time into eternity. Blessed Zion ! in which the Lord dwells with his Word, and the gifts of his Spirit, and which He quickens by his converting and sanctifying power. Let us make here for ourselves tabernacles, and serve this great King of hearts in the obedience of faith, so that we may at last be transferred to the heavenly Jerusalem. O, the depth of the riches, of the wisdom, and of the knowledge of God! Of the riches of grace, since God, in spite of the unbelief and disobedience of his people, has not forgotten them, nor abrogated his covenant. Of the wisdom, which turns so many hindrances into the means of helping forward his own purposes. Of the knowledge which has foreseen and with absolute certainty has predicted all these things. Learn from Israel, the courageous trust thou mayest have in the mercy of God, even though thou shouldst lie beneath his heavy hand, as long as Jerusalem has lain in her ruins. Learn that the wisdom of God can never fail, nor be at fault, and yield thyself in all circumstances to his wise guidance. When something happens to thee unexpectedly, and destroys some hope which you may have fondly cherished, call to mind and consider the truth, that known unto God are all his works from the foundation of the world.<\/p>\n

[Henry: It is promised that the Church shall be very happy. Three things are here promised it.<\/p>\n

1. Purity<\/em>. That is put last here as a reason for the rest (Joe 3:21<\/span>). But we may consider it first as the ground and foundation of the rest. I will cleanse<\/em>, etc.<\/p>\n

2. Plenty<\/em> (Joe 3:18<\/span>). That is put first because it speaks the reverse of the judgment threatened in the foregoing chapters. The streams of this plenty overflow and enrich the land.<\/p>\n

3. Perpetuity<\/em>. This crowns all the rest. As one generation of professing Christians passes away, another shall come, in whom the throne of Christ shall endure forever.<\/p>\n

Robinson: The last days are at hand, when the wicked shall be driven away in their wickedness, and a fiery deluge of wrath shall overwhelm the earth, but they who love the Lord shall be removed, as Lot, to a mountain of safety, and like Noah, be hidden in an ark of salvation, until the desolation and the tyranny be overpassed. Wherefore, dear Christian brethren, lift up your hearts, and long for his coming, for you shall be his in that day when He makes up his jewels.<\/p>\n

Jesus, thy Church with longing eyes
For thy expected coming waits;
When will the promised light arise,
And glory gleam from Zions gates?
Teach us in watchfulness and prayer
To wait for the appointed hour;
And fit us by thy grace to share
The triumphs of thy conquering power.F.]<\/p>\n

Prayer suggested by the whole .Great Saviour ! we thank Thee that Thou wilt one day judge the enemies of Thy Church, and wilt recompense their persecutions and abominations on their own heads. Grant that their further wicked designs may not injure Thy Zion. Arise and punish them; deliver Thy faithful ones, and be their refuge and fortress amid the judgments which shall overtake the world of the ungodly. Adorn Thy Zion with the rich gifts of Thy Spirit, that it may be holy before Thee, and ever overflow with spiritual blessings. Amen.<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>Joe 3:1<\/span>.Those days i. e<\/em>., preminently. In Heb. the personal and demonstrative pronouns sometimes take the article, thus rendering the expression all the stronger and more emphatic.<\/p>\n

[2]<\/span>Joe 3:2<\/span>.. For the construction see Jos 4:2<\/span>; 2Ch 22:8<\/span>; Isa 3:14<\/span>; Eze 38:22<\/span>. In the latter place is used for .<\/p>\n

[3]<\/span>Joe 3:2<\/span>., my peculium<\/em>. The word expresses more than , my people. Israel is in apposition with both terms.<\/p>\n

[4]<\/span>Joe 3:2<\/span>.The nations, i. e<\/em>., the neighboring ones. See Joe 3:12<\/span>.<\/p>\n

[5]<\/span>Joe 3:3<\/span>.For wine<\/em>. is here the of price, and according to the rule is placed after verbs of buying and selling.<\/p>\n

[6]<\/span>Joe 3:4<\/span>.Borders<\/em>, , lit., circles, referring to the five subdivisions of Philistia, namely, Gaza, Ashdod, Ashkalon, Gath, and Ekron.<\/p>\n

[7]<\/span>Joe 3:4<\/span>.Would you retaliate<\/em>. Wnsche renders the clause, Wolht ihr ein Thun mir vergelten<\/em>, and adds that it is variously explained. The meaning depends on the sense attached to . The ground sense of its radical syllable is fullness, accumulation. The primary meaning of is the same. It is used(1) Intrans<\/em>., to be full, or complete, specially of fruit, to be ripe. (2) Trans.<\/em>, to complete, to make full, i. e.<\/em> : (a) To wean, or to take from milk (Gen 21:8<\/span>; 1<\/span> Sam 22:24; Isa 28:9<\/span>. (b) To ripen with special reference to fruit. (c) To do something with the hands, i. e.<\/em>, to finish it. (d) To recompense what has been done by another, so that its end and aim is accomplished,something done, in a moral sense, for which men are responsible. It is construed both with and .<\/p>\n

[8]<\/span>Joe 3:4<\/span>.Soon and swiftly<\/em>. See Isa 5:26<\/span>. Pocock takes both the words adverbially.<\/p>\n

[9]<\/span>Joe 3:5<\/span>.Goodly desirable things<\/em>. Newcome renders the phrase desirable and goodly<\/em>. = not simply good things, but good in a pregnant sense, optima<\/em>.<\/p>\n

[10]<\/span>Joe 3:7<\/span>.I will raise<\/em>. . Hiph. of the intrans. , to be hot, hence to be watchful. One Kenn. MSS. has , I am calling, or will call them as witnesses.<\/p>\n

[11]<\/span>Joe 3:10<\/span>.Mattocks<\/em>. . This was an instrument of husbandry having an edge that needed to be sharpened from time to time (1Sa 22:20<\/span>). All the older versions render it ploughshares, which Tregelles favors.<\/p>\n

[12]<\/span>Joe 3:11<\/span>., a . perhaps used for or . The Sept. renders it . Vulg. erumpite<\/em>; Gesen., Meier, and others, hasten. For the use of the to show the close connection between the two imperatives, see Mic 4:13<\/span>. Kimchi, Ewald, Meier, and others take the following as an anom. Niphal imperative for .<\/p>\n

[13]<\/span>Shall bring down<\/em>, lit., hath brought down. What He will do is spoken of as done.<\/p>\n

[14]<\/span>Joe 3:13<\/span>., the sickle, from the root ; hence the dag fort.<\/p>\n

[15]<\/span>Joe 3:16<\/span>.But Jehovah<\/em>. is here clearly antithetic.<\/p>\n

[16]<\/span>Joe 3:20<\/span>. is not to be understood in a passive sense, habitari,<\/em> but actively, i.e.<\/em> shall dwell in and possess the land.<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

In this chapter, which closeth the prophecy of Joel, there is contained special blessings to the Church, in the latter day dispensation, and an account to be taken with the enemies of Zion.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Though it may, in a subordinate and secondary sense, be said, that these blessings to the Church were in a measure given on the occasional deliverance of Zion from her enemies, when at any time the Lord reckoned with her foes: yet, it were sadly to enervate scripture, to suppose that the Holy Ghost pointed to any temporal mercies when speaking of the great day of the Lord. Evidently the days here spoken of were the gospel days, and that time the time of salvation, by the incarnation, death, and resurrection of the Lord Jesus Christ. And this scripture, read in this point of view, opens a subject of the most blessed nature. What thanks is there due from the Church to God the Holy Ghost, for thus preparing the Church so many ages before the coming of Christ, to be waiting and looking for her Lord’s approach. The valley of Jehoshaphat was near to Jerusalem, as if pointing to the very spot of the Lord Jesus’ ministry. And how was the captivity of Judah and Jerusalem brought again, but by the death of Jesus? Reader! how sweet and blessed this subject becomes, when in the many gracious things said in it, you and I can discover our own personal interest in them?<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The Valley of Decision<\/p>\n

Joe 3<\/span><\/p>\n

<\/strong><\/p>\n

In the second verse of this chapter the Lord says, “I will plead with them.” This would seem to put the Lord into a position of humiliation. He will ask a favour of the heathen; he will say to them, Why do ye persecute my people? will ye not relax your hold? It would be an act of magnanimity on your part, and they would receive the concession with thankful spirits. To “plead” may be regarded as equivalent to entreaty, desiring, persuading, conciliating. It has no such meaning here. “I will plead” means rather, I will judge, I will bring every action to the light; I will pronounce upon every deed, I will avenge the wrong. The Lord is judge; he reigneth upon a throne of righteousness, and nothing that is impure, vicious, unworthy, unlovely can escape criticism and penalty. Read the chapter in its opening paragraphs, and you will discover that God is intimately acquainted with everything that is done to his Church. All the ways of the heathen are known to the Most High; all theft, all felony upon human rights, all insults offered to human dignity, the Lord knoweth right well, and he will speak all of them aloud when no human tongue dare utter the outrage in words. It is something to know that nothing has occurred to our life with which God is unacquainted; he knows who has done us wrong, he is well acquainted with the plots infernal, inhuman, cruel, malignant, which have been concocted with a view to our overthrow and ruin. It is something for the heart to know that every word that has been spoken against us when we have been doing God’s will is well known to him who is our Father. For God to know is enough; such intelligence is not lodged with him in vain; it does not remain mere information, it brings with it moral issues, judgments, retaliations, and the display of the whole artillery of providence.<\/p>\n

Here are words we may not read aloud; the eye itself will scarcely rest upon them any more than it would rest upon metal heated to a scorching heat. But the Lord can write all words in his book; the sunbeam is a pen that cannot be polluted. The Lord can tell all the wickedness of human life, and so speak it that there shall be no stain left upon his lips. Who can touch pitch and not be defiled? Not one; yet the Lord can work among this pitch, and there shall be no taint upon his fingers. The one thing to be remembered is this: Whatever has happened to us, how bad soever, the Lord knows it. When the Lord knows the Lord judges. Men can receive information, and let it lie in the mind inactively; the Lord does not look upon the children of men and form indifferent opinions about their action; when the Lord sees an undeserved stroke he writes it down in his book, and he will retain it. This is not resentment; resentment is small, spiteful, narrow-minded, impetuous; resentment wishes to be satisfied at once, resentment strikes in hot temper. Law is not resentment; before the crime was committed the law fixed the penalty. Even law would cease to be law if it could be impassioned; it must be cold, stern; it must have no feeling; before circumstances are brought to it which can excite feeling, it must decide the penalty due to transgression. When the Lord judges the Lord is not in ill-temper, he is not petulantly excited; he never gives a stroke too much. When he appointed “forty stripes, save one,” in that “save one” you have the Father and the Son and the Holy Ghost, the spirit of correction in measure, the spirit of calculated penalty, the spirit that will not strike for striking’s sake; that will only chastise until the offending Adam has been whipped out of our nature. So when we read words that appear to be charged with the spirit of retaliation we are really admitted to a vision of what is truly meant by divine rights, complete judgment.<\/p>\n

“And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the Lord hath spoken it” (<\/em> Joe 3:8 ).<\/p>\n

<\/em><\/p>\n

If man had written these words they would have been indicative of excited temper; we should have said, Calm your passion; overrule yourself; do not return evil for evil. But written in this book, and charged upon the lips of God, they simply show the harvest of an evil seedtime. Be not deceived, God is not mocked; for whatsoever a man soweth that shall he also reap. And you can only get at the bad sower by showing him what a bad harvest he has brought about. At some natures you can only get by touching the harvest field, the flesh, the purse of money, the barns that were enlarged but a year ago. The Lord knows how to direct his providence and to bring his judgment to fruition; let him alone; he dwells in Zion, that is, in peace, in calm; the whole heritage of life is laid wide open before his vision; not a line escapes him, not a bird falleth to the ground without our Father. The Lord comes specifically into human history at certain points. It would seem as if he were looking upon the affairs of men, and forming his own judgment as to when he would appear, visibly, penally, beneficently, as the case may be.<\/p>\n

In the ninth verse the Lord will come down. “Prepare war” is his cry; literally, Sanctify war, separate it from all other war. This is not a war of bloodshed, of strength against weakness; there is no element of tyranny or oppression in this conflict; it is a holy war. The Lord will have the mighty men awake out of their stupefaction, and he will have the weak man to stand up as if he were strong, and on the other side shall be only the Lord himself. He will show his enemies how to make weapons: “Beat your plowshares into swords, and your pruninghooks into spears”: turn the metal of agriculture into the metal of war; turn the things that were intended for peace into instruments of assault and vengeance: get yourselves ready. There is a mocking tone in all the challenge. Then the Lord will plead with them, and his words shall be as sharp instruments, the opening of his lips shall be as the discharge of devastating artillery; a look will mean destruction, one sound of his voice shall be terrible as an infinite tempest. How singularly words are found in unexpected places! We have been so accustomed to say, “Beat your swords into plowshares,” that when we first read the words, “Beat your plowshares into swords,” we look again to see if it can possibly be so. Look, scan the verses well, for thus they read, “Beat your plow shares into swords, and your pruninghooks into spears.” Micah had a different vision; he saw the Lord judging among many people, and rebuking strong nations afar off “and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.” All processes of this kind have a history; when you see the sword beaten into a plowshare you think, This is an act complete in itself; you do not know that that sword is itself a perverted and ill-treated plowshare. We do not know what we handle. There is history in everything; every weapon can tell its own story of transformation, old history, new purposes; behold, God has touched all things, and they are sacred because of that touch. There is nothing without meaning; every shadow is a dark writing of the finger of God; the broad, bright summer day is another way of declaring the Gospel, and proclaiming how bright and glorious is the kingdom of heaven. Count nothing common, vulgar, unclean. The earth has a history, and the sky has its own story to tell of what it has beheld among the children of men. A great picture is here presented: <\/p>\n

“Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision” (<\/em> Joe 3:14 ).<\/p>\n

<\/em><\/p>\n

We are tempted to make our own comments upon this word. Honoured men have preached from these statements rousing and profitable discourses; but we are bound, in the first instance, to know what the text really means: Multitudes in the valley of judgment; multitudes come together that they may be examined, criticised in the light of heaven, judged by the standard eternal and unchangeable. Why not accept that as the basis of an appeal to human intelligence and human conscience? There is to be a time of judgment, when the right and the left shall be specifically distinguished; when the bad and the good shall be known one from the other and separated for ever. Who undertakes this marvellous classification? Blessed be God, not man; thanks be unto heaven, we are to be judged by the Creator and not by the creature. What man could judge his brother? What does man know about his dearest friend? He knows nothing. We live upon appearances: life watched like a thief has yet a thousand cunning tricks of its own; the soul that would apparently walk in whiteness has visors thin as films which it draws over itself, and through which the most penetrating human eye cannot pierce. We might go further in this psychology and say, No man knows himself. To himself every man is a surprise; he stands back from many an action, and says, I did not think I could have acted so; I must have been possessed. When does the evildoer fail to plead suddenness of attack? He says he was surprised into this policy, or into this course of procedure. He says, excusing himself, If I had taken time to consider the whole circumstances, I should not have done so. He pleads that he was precipitated, that he was attacked when he was in a sort of panic, and therefore he begs that the sentence of the court of justice may be, if not annulled, yet graciously mitigated.<\/p>\n

Blessed be God, he is the Judge, and we bless his name in the capacity of judge, because he knows all. Man when judging can know but a little part God knows the mystery of heredity; the Lord knows what ancestor it is in us that is doing this deed or that. The Lord knows that he has a hard lot who was born last. Adam had nothing mysterious, perplexing, distracting; he was fresh from the Maker’s hand. Be that Adam whom he may, the Adam of the Bible or the Adam of geology, no matter what Adam, the man that began the series of men had an easy lot compared to the lot the child will have who was born yesterday. All past tributaries flow into the river of the last birth. A man is not himself in any little, narrow, minute, measurable sense. Elizabeth said she felt the blood of a hundred kings in her veins, burning in anger, or rising in pride; we who are not in the line of kings nominally may be in a mysterious line nevertheless. The drunken ancestor; the diseased mind; the relative that died two hundred years ago a raving maniac; the saintly mother and the saintly grandmother, Eunice and Lois; the man that prayed all day, and thought the day too short because he had more to say to God; all these are in a man. What wonder if in the morning he blaspheme, and at night he pray, if this moment he rave like one in whose disordered brain “reason has lost her way,” and the next moment be giving himself out in acts of love, in alms of tender pity and all-including charity? Who can judge him? Only the Lord. The Lord knows every drop of blood that is in the fountain of the heart; the Lord, the mighty Judge, presides over that fountain, and says concerning each drop, This tells of five centuries ago: this drop tells of the praying soul that importuned my throne, and took many blessings by gracious violence; this drop has in it bodily disease, poison generated a century since. He knows our frame, he remembereth that we are but dust; let him judge; let no man ascend the judgment seat. Many shall be first who were last, and many shall be last who were first; a great reversion of positions shall take place, because the Lord knoweth all things. He knows whether Iscariot wanted to murder Christ. If there be one good speck in Iscariot the Lord will lay his finger upon it; and he who said, “Father, forgive them, for they know not what they do,” will save Iscariot if he can be saved.<\/p>\n

The Lord must portray us to ourselves; what surprise will then startle us when the Lord tells us what we have been doing, and we never knew it. Yet there are base men who take salary on quarter days as the result of judging the souls of other men. There are those hucksters, stall-keepers who feed their virtue on the price they get for denouncing the vices of other men. The Lord will have them in the valley of judgment some day, and he will burn them with unquenchable fire; and many an outcast, breadless, homeless, friendless, will be set among the white-robed angels, because of elements of character not known to the magistrate who sentenced to prison and to the self-elected judge who condemned without mercy. There are more good men in the world than we have reckoned in our statistics; when the sifting time comes it will be the Church that will supply the dust-bin. Read the lives of men who never made any nominal profession of religion, and see how often you find consideration, pity, benevolence, great services, partaking of the nature of sacrifice, rendered by them without ostentation, or without claim upon those who give reputations to men.<\/p>\n

In the light of this fact every man must judge himself. Every man knows whether he is good or bad. Every man must determine himself by majorities. We have amplified this thought in former Bible readings. Every man carries his own actions by a majority vote. Can a single man know the mystery of minority and majority? Certainly. Every man who reasons upon life says he will carry out such a policy for so many reasons; on the other hand, he says there are so many more reasons against that policy; if there be six reasons for it, and nine reasons against it, the action is taken upon the majority. You know whether you are a bad man or a good one; do not whine and cant and analyse yourself so as to draw attention to the leanness of your virtue, or the subtlety of your piety: “Brethren, if our heart condemn us ” that is the standard. Ask no pastor whether you are good or not; the answer is in yourself. But you are called drunkard by men? That is nothing; you may not be a drunkard, though you have reeled in the streets by reason of wine; the question is, Are you drunk in your soul? You may be thought to be violent, but men do not know what violence is. Do you feel gentle in heart, and is it your daily struggle to be gentle in manner? Then the Lord will judge you, and set you among his gentle ones. Are you sober? You may be sober according to the flesh, and drunk in the soul every night; no drunkard shall enter the kingdom of heaven. A man is what he is in his soul. There are those who have been excommunicated from altars which the Lord never sanctified who have been better than the priests who condemned them to outer darkness. Let us inspire ourselves by this reflection the Lord will judge. If we can say to him, after cursing, swearing, denial, blasphemy, cowardice, “Lord, thou knowest all things, thou knowest that I love thee,” all the black night work shall be forgotten, and on the shore in the morning we shall begin our new heaven. Be severe with yourselves; thrust the knife still further in; hold the light nearer, nearer. The Cross is the bar of judgment.<\/p>\n

If by accommodation we turn the word “decision” into its ordinary meaning, we may even by accommodation avail ourselves of some useful thoughts. Think of the idea of numerous multitudes, multitudes upon multitudes, in the valley of decision, in the sense of each saying, “As for me and my house, we will serve the Lord.” That is decision. How long halt ye between two opinions? If the Lord be God, serve him; if Baal, serve him, and name him aloud, and do not be ashamed of your silent impotent deity. Give him all the praise you can; he could only exist nominally upon eulogium, he could not survive the curses of his idolaters; he lives on praise; do not be ashamed of him except when you call upon him to do anything for you; avoid the shame by never asking a favour at his hands. There is no need to halt. The Lord is waiting, his mercy is ready: “Seek ye the Lord while he may be found: call ye upon him while he is near.” All the sound argument is on the side of spiritual decision. There is not an argument against Christianity that is worthy of one moment’s consideration. It is important to us all to know truth, and fact, and reality. We have taken a course of infidelity; we have perused the writings of the enemy, and we have risen from the perusal, saying, The Lord he is God: the Lord he is God.<\/p>\n

It is supposed that Christian teachers have some interest in bolstering up superstition. They have not; they are honest men; it is because the Bible is strong at every point, and able to carry all the weight of life, that they return to it, saying, The word of the Lord abideth for ever. It is of importance to the Christian preacher that he should not be making a fool of himself. He cannot afford to trifle with the future any more than other men can; he must be taken, therefore, on the ground of his intelligence and his conscience and his general character, and if he live on the food he offers to others, and if the result of that living is stature, massiveness of character, nobility of soul, beauty of disposition, charity of temper, let justice be rendered to the nutriment upon which he subsists. There is no time to halt Time is earnest, passing by. Behold our days are like a post, yea, our moments outfly the weaver’s shuttle; it is scarcely morning before it is night; men hardly have time to hail one another with kindly salutes on the dawn of the year before their feet are walking over the shed leaves of autumn, and the men themselves are talking of the shortening days and the closing year. Whatsoever thy hand findeth to do, do it with thy might, for the grave is dug; in the morning sow thy seed, and in the evening withhold not thy hand; rise early and be amongst the first who go into the Lord’s field that they may till and cultivate the appointed ground. There is no time to lie, to forswear thyself, to neglect thyself, to starve thy soul, to gratify thy passions which are secretly eating up thy heritage of immortality there is no time. Say we have a century at our disposal, we could allot the decades, and say the first for the devil, the second for God, the third for ourselves, the fourth for Christ, and so on; and thus befool ourselves, and try to live the ambiguous or ambidextrous life. Thou knowest not what a day may bring forth. He that judgeth thee is at the door; set thy house in order, for this year thou shalt die; thou fool, this night thy soul shall be required of thee. God has always this hold upon us the hold of the uncertainty of life. Behold the giant rises and says, It shall be with me to-day as yesterday, and at night they are measuring his cold clay for a coffin. The proud man’s eyes kindle as he looks upon his fields, his continually increasing estates; and behold, whilst he is looking he reels, he is blanched by some invisible blight, and the man who came out like a king is carried back home a helpless load of flesh. Thou canst not tell what a day may bring forth; thy breath is in thy nostrils: O haste thee, for the time is short. Again hear the sweet word, its silver tones coming over hill and sea, coming from eternity: Seek ye the Lord while he may be found: call ye upon him while while while: a measured word while he is near.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

1<\/p>\n

III<\/p>\n<\/p>\n

THE BOOK OF JOEL<\/p>\n

Joe 1:1-3:21<\/span><\/p>\n

<\/strong><\/p>\n

Helps commended: (1) Hengstenberg, (2) Pusey.<\/p>\n

Many men of different periods of the history of Israel bore the name Joel. All that we know of Joel, the prophet, is gleaned from the book of his prophecies and that is little indeed. He was the son of Pethuel, a man otherwise unknown to us. From a study of the prophecies of Joel we learn that he was almost certainly an inhabitant of Judah and Jerusalem. He was well acquainted with the services of Jehovah’s Temple. His name means “Jehovah is God” and thus indicates something of the religious convictions of his parents. There is a legend that he was born at Beth-horon, ten miles northwest from Jerusalem, and that he was buried there. We know not the grounds on which this tradition rests and therefore cannot determine these things with any degree of certainty.<\/p>\n

Nowhere in the Scriptures are we told just the time when Joel lived and prophesied. The date of his prophecy becomes, therefore, purely a question of literary and historical criticism. Like Obadiah, we find an earlier and a later date assigned to it. The earlier date is 830 B.C., or the reign of Joash; the later date assigned is after the exile. The author prefers the earlier date as being far more consistent with the internal evidence.<\/p>\n

The occasion of this prophecy is determined according to the position taken with reference to the interpretation of the “locusts.” Those who believe that the locusts referred to by Joel were real, not symbolical locusts, find the occasion of the book to be the entire desolation of the land of Judah by a plague of locusts, while those who hold to the symbolic meaning of the word “locusts” make the occasion of the book the great sins of Judah in turning away from Jehovah. As the author holds to the symbolical theory of the locusts he sees the occasion of this prophecy to be the decline of Judah which is so evident in the latter part of the reign of Joash (see history of his reign) and which calls forth this great summons of the people by the prophet to repentance or to the judgments that would follow.<\/p>\n

The canonicity of this book has never been called in question. It is classical and almost matchless in style. Joel is the prince of prophets as to description. His description of the army of locusts, the battle of Jehoshaphat, the outpouring of the Holy Spirit and the suffering of brute creation is unequaled in literature. It is impossible to read his prophecies and not be impressed with his culture and literary skill. The Hebrew scholars tell us that his book is a fine specimen of pure classic Hebrew. With the strength of Micah it combines the tenderness of Jeremiah, the vividness of Nahum) and the sublimity of Isaiah.<\/p>\n

This prophecy was given to Judah. There is no mention of the Northern Kingdom. The name “Israel” (Joe 2:27<\/span> ; Joe 3:2<\/span> ; Joe 3:16<\/span> ) refers to the whole people, while the author mentions Zion, Judah, and Jerusalem many times.<\/p>\n

The analysis of this book consists of the title and three main divisions, as follows:<\/p>\n<\/p>\n

The title (Joe 1:1<\/span><\/strong> )<\/p>\n

<\/strong><\/p>\n

I. The coming of the locusts (Joe 1:2-2:27<\/span>Joe 1:2-2:27<\/span>Joe 1:2-2:27<\/span><\/strong> )<\/p>\n

<\/strong><\/p>\n

1. An unusual desolation (Joe 1:2-4<\/span> )<\/p>\n

2. A call to mourning (Joe 1:5-14<\/span> )<\/p>\n

3. Forebodings of the “day of Jehovah” (Joe 1:15-20<\/span> )<\/p>\n

4. The alarm sounded in view of the approaching day (Joe 2:1-3<\/span> )<\/p>\n

5. A description of the army and their destructive work (Joe 2:4-11<\/span> )<\/p>\n

6. A promise of forgiveness and blessings upon the condition of repentance (Joe 2:12-17<\/span> )<\/p>\n

7. Repentance vouchsafed and the blessings assured (Joe 2:18-27<\/span> )<\/p>\n<\/p>\n

II. The coming of the Holy Spirit (Joe 2:28-32<\/span><\/strong> )<\/p>\n

<\/strong><\/p>\n

1. The spirit poured upon all flesh and the results (Joe 2:28-29<\/span> )<\/p>\n

2. The perspective of the final judgment day (Joe 2:30-31<\/span> )<\/p>\n

3. A hope for God’s remnant (Joe 2:32<\/span> )<\/p>\n<\/p>\n

III. The coming of judgments (Joe 3:1-21<\/span><\/strong> )<\/p>\n

<\/strong><\/p>\n

1. A summons to the battle of judgment and the reason (Joe 3:18-21<\/span> )<\/p>\n

2. The result of the judgment here and the hope of Israel (Joe 3:14-17<\/span> )<\/p>\n

3. Judah’s final victory over all and her final cleansing (Joe 3:1-21<\/span> )<\/p>\n

In the title to this book we have one of the three common formulas of introduction to the prophets:<\/p>\n

1. “The word of Jehovah that came to Joel.” This formula is found in Jer 1:2<\/span> ; Eze 1:3<\/span> ; Hos 1:1<\/span> ; and Zec 1:1<\/span> .<\/p>\n

2. “The vision of [author’s name],” is found in Isa 1:1<\/span> ; and Oba 1:1<\/span> .<\/p>\n

3. “The burden of [author’s name],” is found in Nah 1:1<\/span> ; and Mal 1:1<\/span> .<\/p>\n

Lamentations and Daniel have no formal introduction, the former being an elegy in poetic form and the latter being regarded by the Jews as history rather than prophecy. These formulas are significant of the authority by which the prophet spoke and the point of view from which the prophecy is considered, whether “the word of Jehovah,” “the vision of [the prophet]” or “the burden [or oracle of Jehovah.]”<\/p>\n

In the interpretation of the coming of the locusts it must be kept in mind that Joel is an apocalypse and therefore these locusts must be considered apocalyptical. What the author sees is a swarm of locusts and he describes them as such. So the coming of these locusts is not to be understood literally, but allegorically and, therefore, symbolically. The four invasions here are invasions by locusts under four different names, and represent the curses of the four national powers, viz: Syro-Babylonian, Medo-Persian, Greco-Macedonian, and Roman. This corresponds to the apocalypse of Daniel in which is set forth the relation of Israel to these same powers. Joel I sets forth the chastisements sent upon the Jews and the reasons therefore. The book is a book of judgments showing the divine order, viz: “Judgment begins at the house of God.” These judgments are in a series of four, one after another, as indicated by the locusts. They begin with the Babylonian captivity and culminate in the destruction of Jerusalem and the taking away of the Jewish nation by the Romans.<\/p>\n

The arguments showing that the literal view of the plague of locusts is inconsistent are as follows:<\/p>\n

1. They are described as “the northern” scourge and locusts never came to Palestine that way.<\/p>\n

2. The priests are directed to pray, “Give not thine heritage to reproach, that the heathen should rule over them” (Joe 2:17<\/span> ).<\/p>\n

3. The scourge is to be destroyed “because he hath done great things,” or literally, “hath magnified to do” (Joe 2:20<\/span> ), an expression unsuitable to irrational creatures.<\/p>\n

4. The figurative expressions used in connection with the locusts, viz: The fire and the flame and beasts being desired to rejoice in the tree. These expressions are unquestionably figurative; therefore, the whole may be so regarded.<\/p>\n

5. The imagery goes beyond the plague of locusts, in that (1) the people are terrified, (2) the air is darkened and (3) they enter the city (Joe 2:6<\/span> ; Joe 2:9-10<\/span> ).<\/p>\n

6. The effects are greater than would be produced by mere locusts, in that (1) the meal offering is destroyed, (2) the fruits of more than one year are destroyed and (3) the plague is described as worse than any that was remembered (Joe 1:2<\/span> ; Joe 1:9<\/span> ; Joe 2:2<\/span> ).<\/p>\n

7. Locusts could not have been driven at once into the Dead Sea and the Mediterranean.<\/p>\n

8. The day of the Lord is identified with the scourge, and is far beyond the plague of locusts (Joe 2:1<\/span> ; Joe 2:11<\/span> ).<\/p>\n

9. The locust is used elsewhere in the Bible symbolically, to represent a curse (Rev 9:3-11<\/span> ).<\/p>\n

According to this position the prophet announces a complete desolation of the land, as if locusts had laid it waste. Upon the occasion of this approaching curse he calls for mourning and penitence. Then he gives the foreboding of the “day of Jehovah” and orders the sounding of an alarm and follows that with a masterful description of an invading army and its destructive work. In Joe 2:12-17<\/span> the prophet holds out the hope of forgiveness and blessings if they will really repent; at Joe 2:18<\/span> he introduces the prediction which stretches across the messianic age to the introduction of the millennium. In Joe 2:23<\/span> , we have the promise of “the teacher of righteousness” (marginal reading) as in 2Ki 17:27<\/span> ; Job 36:22<\/span> ; Pro 5:13<\/span> ; Isa 9:15<\/span> ; Isa 30:20<\/span> ; Hab 2:18<\/span> . So the order here seems to be (1) Christ comes, “the teacher of righteousness,” (2) come Pentecost and the Holy Spirit, (3) comes the destruction of Jerusalem which is the climax of the “day of the Lord” on the Jewish people.<\/p>\n

In Joe 2:28-32<\/span> we have the first distinct prediction of the advent of the Holy Spirit, fulfilled on the day of Pentecost, following which is the far distant judgment day, adumbrated by the destruction of Jerusalem from which destruction escapes a remnant who are specially called of Jehovah (see Isa 1:9<\/span> ; and Rom 11:5<\/span> ).<\/p>\n

In Joe 3:1-21<\/span> we have a forecast of the judgments on the anti-Christian nations. First, there is a summons to the battle of judgments in which God pours out his wrath upon these nations because of their treatment of his people, Israel. This accords with Isa 66:5-6<\/span> ; Dan 11:36-45<\/span> ; Zec 14:1-15<\/span> ; and Rev 19:11-21<\/span> , in which is described the great battle of Jehoshaphat at which the Jews are to be converted, a result of the interposition of God, as described here in Joe 3:14-17<\/span> . This ushers in the millennium in which Judah (or the prince of Judah) will win the victory over the world in bringing in the Messiah’s kingdom and disseminating the knowledge of him to the ends of the earth.<\/p>\n

There appears in this book for the first time the expression, “The day of the Lord,” which refers to the time of God’s judgments and has partial fulfilment in the destruction of Jerusalem, then another in God’s judgments on the ungodly nations above described, and then finds its final and complete fulfilment at the last great judgment.<\/p>\n

There appears also, for the first time in this book, the idea of the fountain. This idea expands as we follow it through the Bible to its fulfilment. Here it is briefly stated, showing its source and its objective; the valley of Shittim with no interpretation given. In Eze 47:1-12<\/span> we have the idea very much enlarged, showing this fountain developed into a great river which symbolizes the river of life presented in Rev 22:1-2<\/span> . Then in Zec 13:1<\/span> we have an additional idea presented, viz: that it is “for sin and uncleanness” from which we derive the beautiful hymn, “There is a fountain filled with blood.” The fulfilment of this idea is found in Christ’s teaching in John (4-7), where he refers to the work of the Holy Spirit in salvation and in life.<\/p>\n

There are two other ideas that appear in this book for the first time which have already been explained, viz: The coming of the Holy Spirit and the battle of Jehoshaphat and the conversion of the Jews.<\/p>\n

Some of the most important lessons of this book are as follows:<\/p>\n

1. God’s retribution for disobedience. This is plain from the calls to repentance and the threatened judgments in the book.<\/p>\n

2. God’s long forbearance toward a gainsaying and disobedient people, showing that his “mercy endureth forever.”<\/p>\n

3. God’s blessings of the Holy Spirit. They are for all people in all ages. Though he selected and elected one nation as his own peculiar people, yet “whosoever calleth on the Lord shall be saved.”<\/p>\n

4. God’s blessing of final victory for his cause and people. Evil may triumph and Jerusalem be trodden down for a time but the promises of God are sure and the Jew, though rejecting his Messiah and scattered to the ends of the earth, shall eventually accept this Messiah and become a mighty factor in the spread of his kingdom.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. Who was Joel?<\/p>\n<\/p>\n

2. What was the date of this prophecy?<\/p>\n<\/p>\n

3. What was the occasion of this prophecy?<\/p>\n<\/p>\n

4. What of the canonicity of this book?<\/p>\n<\/p>\n

5. What of the style and character of the book?<\/p>\n<\/p>\n

6. To whom was this prophecy given and how do you explain the use of the name “Israel” in Joe 2:27<\/span> ; Joe 3:2<\/span> ; Joe 3:16<\/span> ?<\/p>\n<\/p>\n

7. What were the essential points in the analysis of this book?<\/p>\n<\/p>\n

8. What formula of introduction found in the title to this book and what the three formulas found in the introductions to the prophets?<\/p>\n<\/p>\n

9. What are the interpretation of the coming of the locusts?<\/p>\n<\/p>\n

10. What were the arguments showing that the literal view of the plague of locusts is inconsistent?<\/p>\n<\/p>\n

11. According to this position, then how interpret Joe 1:2-2:27<\/span> ?<\/p>\n<\/p>\n

12. What promise in Joe 2:28-32<\/span> and where do we find the fulfilment?<\/p>\n<\/p>\n

13. What are the judgments of Joe 3:1-21<\/span> and when their fulfilment?<\/p>\n<\/p>\n

14. What ideas appear for the first time in Joel and what their application?<\/p>\n<\/p>\n

15. What are the most important lessons of this book?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

Joe 3:1 For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem,<\/p>\n

Ver. 1. For behold, in those days, and in that time<\/strong> ] In his diebus illis ipsis, et in hoc tempore ipso,<\/em> in those very selfsame days and in that selfsame time, sc.<\/em> in the time of the Messiah, in the days of the gospel, when God shall deliver Jerusalem and call the remnant of the Gentiles, and so bring again the captivity of Judah and Jerusalem, of the whole Israel of God, preaching liberty to the captives, Isa 61:1<\/span> , and proclaiming the everlasting jubilee, Job 8:3-6<\/span> . In those happy days, I say, Jer 23:5-6<\/span> , woe to the wicked enemies of the Church, it shall go ill with them. They are sure to be broken with a rod of iron, to be dashed in pieces like a potter’s vessel, Psa 2:9<\/span> , dashed against Christ the King, who, as he is piorum rupes,<\/em> a rock of refuge to his people, such as was that to Moses, Exo 33:22<\/span> , so he is reorum scopulus,<\/em> a rock of revenge to persecutors, to split them to pieces, such a rock as that out of which fire arose, Jdg 6:21<\/span> , the fire of God’s jealousy, Zec 1:14<\/span> , which burneth unto the lowest hell, Deu 32:22<\/span> . Let them, therefore, have grace (as the apostle from this ground adviseth, Heb 12:28-29 ). Let them, at least, have so much wit for themselves as Pilate’s wife had in a dream, to take heed of having anything to do with just men. Let them do as Tertullian counselled Scapula, If thou wilt not spare us, yet spare thyself; if not thyself, yet spare Carthage thy country, which will certainly suffer for thy cruelty to Christians: si non nobis, tibi; si non tibi, Carthagini parcas.<\/em> God will reduce the captivity of Judah and Jerusalem, which shall be as a cup of poison to all the people round about, as a burdensome stone, as a hearth of fire, Zec 12:2-3<\/span> ; Zec 12:6<\/span> ; See Trapp on “<\/em> Zec 12:2 “<\/em> See Trapp on “<\/em> Zec 12:3 “<\/em> See Trapp on “<\/em> Zec 12:6 “<\/em> Their destruction must needs go along with the saints’ salvation, Php 1:28-29 Isa 8:9<\/span> Pro 11:8<\/span> . The Jewish doctors collect from this and other like places in the prophets, that when the Messiah cometh, he shall recollect the Jews into the land of Canaan, where they shall get the better of their enemies, and have a most flourishing commonwealth and glorious Church. For this they daily expect the visible appearance of the Messiah, often throwing open their windows to behold, and crying all together to God, Let thy kingdom come, let it come quickly, even in our days, quickly, quickly, quickly (Buxtorf). That he stays so long is for our sins, say they, which are many. See Trapp on “<\/em> Zec 14:2 “<\/em> see Trapp on “<\/em> Zec 14:3 “<\/em> <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Joe 3:1-8<\/p>\n

1For behold, in those days and at that time,<\/p>\n

When I restore the fortunes of Judah and Jerusalem,<\/p>\n

2I will gather all the nations<\/p>\n

And bring them down to the valley of Jehoshaphat.<\/p>\n

Then I will enter into judgment with them there<\/p>\n

On behalf of My people and My inheritance, Israel,<\/p>\n

Whom they have scattered among the nations;<\/p>\n

And they have divided up My land.<\/p>\n

3They have also cast lots for My people,<\/p>\n

Traded a boy for a harlot<\/p>\n

And sold a girl for wine that they may drink.<\/p>\n

4Moreover, what are you to Me, O Tyre, Sidon and all the regions of Philistia? Are you rendering Me a recompense? But if you do recompense Me, swiftly and speedily I will return your recompense on your head. 5Since you have taken My silver and My gold, brought My precious treasures to your temples, 6and sold the sons of Judah and Jerusalem to the Greeks in order to remove them far from their territory, 7behold, I am going to arouse them from the place where you have sold them, and return your recompense on your head. 8Also I will sell your sons and your daughters into the hand of the sons of Judah, and they will sell them to the Sabeans, to a distant nation, for the LORD has spoken.<\/p>\n

Joe 3:1 in those days and at that time This refers to the eschatological event of Joe 2:28-32.<\/p>\n

NASB, NRSV,<\/p>\n

NJB, JPSOAI will restore the fortunes<\/p>\n

NKJVI will bring back the captives<\/p>\n

TEVI will restore the prosperity<\/p>\n

The Septuagint, Peshita, and King James have I shall bring again the captivity. However, context seems to demand a positive statement (i.e., bring Judah and Jerusalem back from exile, e.g., Deu 30:3) rather than a negative one (cf. NIV’s translation). Other places where this phrase is used are Jer 30:18; Jer 32:44.<\/p>\n

The VERB (BDB 996, KB 1427) is a Qal IMPERFECT, but Jewish scribes recognized a problem and read it as a Hiphil IMPERFECT.<\/p>\n

The kethib (what is written, i.e., the MT text) has return the captivity (i.e., the captives, cf. Jer 30:18; Jer 32:44), while the qere (what is read, i.e., the suggestions of the Masoretic scholars) has restore the fortunes, cf. Job 42:10; Hos 6:11; Zep 3:20.<\/p>\n

Judah and Jerusalem It is obvious from reading Joe 3:1-2 in context that God is asserting His ownership of the Promised Land and His promise to the descendants of Abraham (cf. Gen 12:1-3; Gen 15:1; Gen 15:18; Gen 17:1-5). In Joe 3:2 he uses the word Israel to describe Judah and Jerusalem, which are mentioned in Joe 3:1. This shows me that we are in a post-exilic period where Israel has become the collective name for the returning people of God, not the northern ten tribes.<\/p>\n

SPECIAL TOPIC: ISRAEL (THE NAME) <\/p>\n

Joe 3:2 I will gather the nations The nations (i.e., all humanity) has always been the focus of God’s activity (cf. Gen 1:26-27; Gen 2:7; Gen 3:15; Gen 12:3; Exo 19:5). Because of human sin and rebellion the nations are dealt with in two ways:<\/p>\n

1. judgment, Psalms 2 (see Act 4:25-26); 46; 83; Isa 66:18-24; Ezekiel 32; Ezekiel 38; Ezekiel 39; Zep 3:8; Zec 14:2<\/p>\n

2. salvation, Isa 42:5-9; Isa 45:22-23; Isa 49:6; Isa 51:4-8; Isa 56:6-8; Isa 60:1-3; Zep 3:9<\/p>\n

Peter’s use of Joe 2:28-32 shows the priority of #2. If there is only one God, if He created the world for fellowship with humans, if humans are made uniquely in the image and likeness of God, then God chose Abraham to choose all humanity, not just part of it!<\/p>\n

Note the VERBS: YHWH will gather (BDB 867, KB 1062, Piel PERFECT), the nations scattered (BDB 808, KB 921, Piel PERFECT). In reality it was YHWH who did both! The exile of God’s people was allowed\/engineered by YHWH Himself. The nations are His instruments of judgment as well as the object of judgment! Not only this, but they are the focus of salvation. See Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN .<\/p>\n

bring them down This VERB (BDB 432, KB 434, Hiphil PERFECT) is used<\/p>\n

1. literally of YHWH bringing someone into a physical valley<\/p>\n

2. figuratively of YHWH bringing low (i.e., judging, cf. Isa 10:13; Isa 43:14; Jer 49:16; Jer 51:40; Eze 26:20; Hos 7:12; Amo 9:2; Oba 1:4)<\/p>\n

the valley of Jehoshaphat His name means YHWH judges (BDB 221). I personally believe that this is not so much a geographical location related to King Jehoshaphat as it is a play on the word Jehoshaphat. We see a similar designation in Joe 3:14, the valley of decision.<\/p>\n

Some visitors to Jerusalem in 333 A.D. record that the Kidron Valley was known as the valley of Jehoshaphat, but Eusebius, an early church historian, says that it was specifically the valley of the sons of Hinnom (just south of Jerusalem).<\/p>\n

I will enter into judgment with them there This refers to the very army that YHWH has brought against His own people (i.e., Assyria, Babylon). YHWH uses these foreign armies for His purposes, but they are responsible for their acts. YHWH is in control of human history for His purposes! If this is true (and I believe it is) then all history is a result of human rebellion (cf. Genesis 3) and God’s plan to restore it!<\/p>\n

My people and My inheritance, Israel This is a series of three covenant terms. God used the family of Abraham to<\/p>\n

1. reveal Himself to the nations<\/p>\n

2. bring the Messiah into the world<\/p>\n

The benefits (and responsibilities) of these chosen, covenant people are spelled out in Romans 9.<\/p>\n

My inheritance alludes to YHWH’s unique ownership of the Promised Land (cf. Lev 25:23; Isa 14:25; Jer 2:7; Eze 36:5; Eze 38:16; Joe 1:6; Joe 3:2). In a sense, all lands belong to YHWH by means of creation, but for His redemptive, Messianic purposes, Palestine is uniquely His land (cf. Gen 12:1; Gen 12:7; Gen 13:15; Gen 15:18; and its NT interpretation in Gal 3:16).<\/p>\n

they The sins of the invaders are listed in the following verses:<\/p>\n

1. scattered Israel among the nations<\/p>\n

2. divided up and cast lots for Israel’s land<\/p>\n

3. turned Israel into slaves<\/p>\n

4. robbed YHWH’s temple of its treasures<\/p>\n

Joe 3:3 also cast lots for My people This (BDB 391, KB 388, Qal PERFECT) refers to ancient slave trade (cf. historical references: Homer’s Odyssey 15.463-84; Heroditus’s Persian Wars 1.1 ; 2.54, 56; biblical references: Oba 1:11; Nah 3:10). It is alluded to in Gen 37:36; Eze 27:13; Joe 3:6-8; Amo 1:6.<\/p>\n

traded a boy for a harlot The Peshitta has for a harlot’s hire, which seems to be the thrust of this verse (cf. Deu 28:68). This verse highlights the greed and immorality of the invaders. They saw no value in the lives of God’s people (cf. Amo 2:6; Amo 8:6).<\/p>\n

Joe 3:4-8 This is a prose section surrounded by poetry. It is addressed to Israel’s enemies. Their abuse of Israel was, in a sense, an abuse of God (i.e., Mat 25:40; Act 9:4; Act 22:7; Act 26:14; 1Co 8:12).<\/p>\n

Joe 3:4 Me Notice the FIRST PERSON PRONOUNS in the NASB translation of this section (i.e., Joe 3:1-8). The prophet is speaking for YHWH (i.e., the Lord has spoken, Joe 3:8):<\/p>\n

1. I, Joe 3:1-2 (twice),8<\/p>\n

2. My, Joe 3:2 (thrice),3,5 (thrice)<\/p>\n

3. Me, Joe 3:4 (thrice)<\/p>\n

There is an interchange of persons (i.e., THIRD PERSON, FIRST PERSON) in this chapter:<\/p>\n

1. YHWH speaks, Joe 3:1-8<\/p>\n

2. the prophet speaks on YHWH’s behalf, Joe 3:9-11<\/p>\n

3. YHWH speaks, Joe 3:12-13<\/p>\n

4. the prophet speaks on YHWH’s behalf, Joe 3:14-16<\/p>\n

5. YHWH speaks, Joe 3:17-21<\/p>\n

It is uncertain how the inspired biblical author received his revelation from the Spirit. It seems the mechanisms were not standard, but fluid (i.e., dreams, visions, direct speech, angelic messengers, current events, precious Scripture).<\/p>\n

swiftly and speedily These two terms (BDB 886, and 555) are also used in Isa 5:26, which speaks of the speed and strength of the Babylonian army (cf. Isa 5:26-30), summoned by YHWH for Israel’s judgment. But now as they did to others, it will be done to them! This is a typical reversal. Evil plans often return to the planners; righteousness will prevail in the end! This phrase is an idiom of this truth (i.e., we reap what we sow, cf. Gal 6:7).<\/p>\n

recompense This PARTICIPLE (BDB 1022, KB 1532, Piel PARTICIPLE) means to restore (cf. Joe 2:25) or require in judgment (cf. Deu 7:9-10; Jer 51:24; Jer 51:56). The best parallel passage is Isa 65:1-7, where the truth of God’s love for all people becomes the very ground for His judgment on the nations. He reached out to them, but they rejected Him! God loves the nations and is trying to reach them through Israel, but instead of salvation, their self-centered idolatry resulted in judgment.<\/p>\n

Joe 3:5 Since you have taken My silver and My gold, brought My precious treasures to your temples<\/p>\n

These phrases speak of the common ancient Near East practice of defeated people’s temple treasures (BDB 326) being taken to the victor’s national temple as a visible token of the superiority of the victor’s deity.<\/p>\n

If, as I think, this reflects Nebuchadnezzar’s conquest of Judah, then the items of YHWH’s temple in Jerusalem were taken in 586 B.C. to the temple of Marduk in Babylon and put on display (note, 2Ki 24:13; 2Ki 25:15; Dan 5:2).<\/p>\n

It is surprising that temples (BDB 228) is plural. Possibly the Babylonians gave some of the temple treasures to the other national armies who were part of the Babylonian army (e.g., Edom spoken of in Obadiah).<\/p>\n

The other option is to see the Hebrew word temples as referring to palaces (cf. Isa 13:22; Hos 8:14; Amo 8:3).<\/p>\n

Joe 3:6 sold the sons of Judah and Jerusalem to the Greeks Amo 1:6-9 speaks of the slave trade of Gaza and Tyre. The mention of the term Greeks has caused concern for many commentators related to the date of Joel: (l) some say that it is a metaphor for far-off peoples and (2) others assert that it refers to the nation of Greece (cf. Gen 10:2; Gen 10:4). See Gleason Archer, Encyclopedia of Bible Difficulties, p. 296.<\/p>\n

Joe 3:7 This verse is reminiscent of Joe 3:4. Two Hiphil VERBALS describe YHWH’s action:<\/p>\n

1. one in deliverance, I am going to arouse them (Israelites sold as slaves), BDB 734, KB 802, Hiphil PARTICIPLE<\/p>\n

2. one in judgment, I will return your recompense on your head, BDB 996, KB 1427, Hiphil PERFECT<\/p>\n

Again we see the common theological theme of role reversal (cf. Joe 3:8)!<\/p>\n

Joe 3:8 Also I will sell your sons and your daughters God gives to them what they gave to others. We learn from history that the city of Sidon was captured and sold into slavery by Antiochus III in 345 B.C. We also learn that the cities of Tyre and Gaza were captured and sold into slavery by Alexander II, the Great, in 332 B.C. The Judeans were sold to a power to the northwest, but the sea people would be sold to a power of the southeastern desert, the Sabeans (BDB 985).<\/p>\n

the Sabeans This refers to Arab traders who controlled the eastern trade routes until they were overthrown by the Mineans who became the dominant power in southern Arabia around the 400’s B.C. The Queen of Sheba was a member of this tribal identity (cf. Psa 72:10 Jer 6:20 and Eze 27:22).<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

For. Binding this portion to what immediately precedes. <\/p>\n

behold. Figure of speech Asterisms. App-6. <\/p>\n

in those days, &c. The prophecy, instead of con tracting, widens out to the final judgment of the nations (Mat 25:31-46, “when the Son of Man shall come in His glory . . . and sit upon the throne of His glory”), There is no resurrection in this chapter or in that. Here we have the nucleus of the nations of Rev 21:24. <\/p>\n

bring again the captivity. The idiom for restoring the fortunes of. Reference to Pentateuch (Deu 30:3). App-92, Compare Job 42:10. Psa 126:1, Psa 126:4 . Eze 16:53, &c. Amo 9:14. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Now in those days ( Joe 3:1 ),<\/p>\n

He goes into chapter 3.<\/p>\n

and in that time, when I shall bring again the captivity of Judah and Jerusalem ( Joe 3:1 ),<\/p>\n

That is, in the days–we’re getting close now, for God has returned again the captivity of Judah and Jerusalem.<\/p>\n

That I also will gather all nations, and bring them down to the valley of Jehoshaphat ( Joe 3:2 ),<\/p>\n

Now where is the valley of Jehoshaphat? We don’t know. It is a valley that is only spoken of here, and as far as we know it is close or related to Jerusalem–some say the Kidron Valley. But we remember that Zechariah tells us that when Jesus comes again in power and great glory with all of His saints He’s gonna set His foot on Mount Olives, and Mount Olives is gonna split in the middle and a new valley is gonna be formed in that rift. And there will be a new river that’ll spring forth from under the altar there in Jerusalem and will flow through this new valley down to the Jordan Valley to the Dead Sea. And when the waters of this river come into the Dead Sea, the Dead Sea will be healed. The new valley that is formed by the coming again of Jesus Christ and by the splitting of the Mount of Olives could very well be the valley of Jehoshaphat. They’ll have to give it a name and Jehoshaphat is as good a name as any. And this, I believe, will probably be the valley of Jehoshaphat, that new valley formed at the severing or the spitting, the rift that is created when the Mount of Olives splits in two.<\/p>\n

Now we know from Matthew chapter 25 that when Jesus returns He is going to gather together the nations of the earth for judgment. Here it is told in Joel the same thing. He will gather all of the nations, and bring them down to the valley of Jehoshaphat.<\/p>\n

and will plead with them there for my people and for my heritage Israel ( Joe 3:2 ),<\/p>\n

You remember when Jesus brings the nations together for judgment? He will separate them as a shepherd separates the sheep from the goats and He’ll say to those on His right side, “Come ye blessed of the Lord. Inherit the kingdom that’s been prepared for you from the foundations of the earth. For I was hungry and you fed Me; thirsty and you gave Me to drink. I was sick and you visited Me. I was naked and you clothed Me.” “Lord, when did we see You hungry? When did we see You thirsty? When did we see You naked?” And He said, “Inasmuch as you did it unto the least of these My brethren,” referring to the Jews, “you’ve done it unto Me.” To those on His left He will say, “Depart from Me you workers of iniquity into the everlasting fire that was prepared for the devil and his angels. For I was hungry, you didn’t feed Me; thirsty, you didn’t give Me to drink; naked, you did not clothe Me; distressed and sick and you didn’t visit.” “Lord, when did we see You?” “Inasmuch as you did it not unto the least of these My brothers.”<\/p>\n

And so the nations are to be judged for their treatment towards Israel. And that is why I believe that the United States should remain a strong supporter of the nation of Israel. It’ll go easier for those people from the U.S. who stand in judgment in that day if we will keep strong pro-Israeli ties and support. It’s important. The nations will be judged for the way they have treated God’s ancient people, the Jews.<\/p>\n

For notice:<\/p>\n

I will plead with them for my people and for my heritage Israel, whom they have scattered among the nations, and have parted my land. And they have cast lots for my people; they have given a boy for a prostitute, they’ve sold a girl for wine, that they may drink ( Joe 3:2-3 ).<\/p>\n

The terrible treatment that the Jews have received from the people throughout the world, the ill treatment, even up until the Holocaust in Hitler’s day. God’s people, and yet the world has treated them so terribly and the world will stand in judgment before God.<\/p>\n

Yes, and what have you to do with me, O Tyre, and Zidon, and all of the coasts of Palestine? will ye render to me a recompense? if you recompense me, swiftly and speedily I will return your recompense upon your own head ( Joe 3:4 );<\/p>\n

Now, this scripture is interesting to me because he’s talking about Palestine and all rendering an evil against Israel, but God returning and retaliating speedily and swiftly. To me it is interesting the tact that the Jewish people have taken towards terrorists. How that they immediately respond by a counterattack more vicious than the attack that was against them. Almost as if they were fulfilling this verse in Joel.<\/p>\n

The Lord said,<\/p>\n

Because you’ve taken my silver and gold, and you’ve carried away into your temples my goodly pleasant things: The children of Judah and the children of Jerusalem have been sold to the Grecians, that you might remove them far from their border. Behold, I will raise them out of the place where you have sold them, I will return your recompense upon your own head ( Joe 3:5-7 ):<\/p>\n

When Rome finally conquered Israel in 70 A.D., it is estimated that one million six hundred thousand Jews were put to death at that time. They took several hundred thousand, about six hundred thousand it is estimated, as captives. Of these, all of the boys and girls under seventeen were sold as slaves, sometimes for as little as a bushel of barley. The others were used for the Roman sports and fed to the lions in the various arenas around the world. They kept only the tallest and the strongest for the triumphant march into Rome when Titus made his triumphant march and the arch of Titus was erected. Only a small portion, just a few thousand of the tallest and strongest were used in that display of Roman power parading their captives through Rome. But the rest of them were horribly treated, even as the scripture here describes.<\/p>\n

But God said, “I will raise them out of the place where they’ve been sold. I will bring them from the places in the world where they’ve been scattered. And I will return your recompense upon your own head.”<\/p>\n

I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabaeans, to a people far off: for the LORD has spoken it. Proclaim ye this among the Gentiles; Prepare for war ( Joe 3:8-9 ),<\/p>\n

Now here’s the call to the battle of Armageddon, actually, “Prepare for war.” And say, the Gentiles are surely responding to that, aren’t they? You hear what’s happening to the defense budget? How many trillions of dollars are designated for the war chest in the next few years? Russia’s prepared for war, now we’re having to prepare.<\/p>\n

Prepare for war, wake up the mighty men, let all the men of war draw near; let them come up: Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I am strong ( Joe 3:9-10 ).<\/p>\n

Now Isaiah and Hosea both see that future day when the Lord establishes His kingdom and they will beat their swords into plowshares and their spears into pruninghooks and will study war no more. But that isn’t now, and any politician that tries to tell you of the Golden Age that he will usher in if you elect him and he’ll bring in an age of peace and prosperity and will beat the swords into plowshares and all, don’t listen to him. He’s premature. Man will not do that by politics. That will not be done until human governments are destroyed by the rock that comes out of the mountain. It is only then that we will beat the swords into plowshares and the spears into pruninghooks. But right now the call for the preparation, as the nations will be gathered into that great final conflict.<\/p>\n

Assemble yourselves, and come, all ye heathen, gather yourselves together round about: thither cause your mighty ones to come down, O LORD. Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all of the heathen round about. Put in the sickle, for the harvest is ripe: come, get you down; for the press is full, the vats are overflowing; for the wickedness is great ( Joe 3:11-13 ).<\/p>\n

Rev 14:1-20 , parallel passage, as he speaks about the cup of the indignation overflowing, wrath of God.<\/p>\n

Multitudes, multitudes in this valley of decision ( Joe 3:14 ):<\/p>\n

That is, the valley where they are to be judged.<\/p>\n

Multitudes, multitudes: for the day of the LORD is near in this valley of judgment. The sun and the moon shall be darkened, the stars shall withdraw their shining. The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel ( Joe 3:14-16 ).<\/p>\n

Another reference to the Lord roaring out of Zion. In the tenth chapter of the book of Revelation we have a very graphic description of the return of Jesus Christ, the coming again, this mighty messenger of God, the angel, clothed with a rainbow with a scroll in His right that is open. Setting one foot upon the earth and one upon the sea saying that the kingdoms of this world have now become the kingdoms of our Lord and of His Christ. And in Revelation it says, “And He shall roar as a lion.” And there are several prophecies. The next one you’ll come across Isa 3:8 . But here in Joe 3:16 ,”The Lord also shall roar out of Zion.”<\/p>\n

As a lion that has conquered its prey stands over the fallen prey and lets out this blood-curdling roar, it’s a roar of absolute mastery and victory. So when Jesus comes again, there’s going to be an earth-rending roar as the lion of the tribe of Judah proclaims His absolute mastery and victory to reign over the earth. His foes subdued and defeated and He begins His glorious reign. I can hardly wait to hear that roar. I always like to hear lions or elephants and all roar out and ahh. When our Lord shall roar out of Zion, all right. “Utter His voice from Jerusalem. The heavens and the earth will shake, but the Lord will be the hope of His people.”<\/p>\n

So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy ( Joe 3:17 ),<\/p>\n

Now these people say, “The Lord’s already come and established His kingdom. You know, you’re living in the Golden Age. The Lord came already in 1914. We’re living in the Kingdom Age. Isn’t this glorious? Blessed kingdom.” Boy, I’m disappointed. I was hoping for much better than this. No, these events have not yet taken place. Don’t let them deceive you as though the day of the Lord has already come. When He comes it won’t be to some secret chamber. Every eye shall see Him. It’s gonna be the most publicized and well-known event that has ever taken place in the history of the world. Every eye shall see Him, every tongue shall confess that Jesus is the Lord.<\/p>\n

So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no stranger pass through her any more. And it shall come to pass in that day, that when the mountains shall drop down new wine, and the hills shall flow with milk, and all of the rivers of Judah shall flow with water, that a fountain shall come forth from the house of the LORD, and shall water the valley of acacias ( Joe 3:17-18 )<\/p>\n

So this fountain that comes forth from the house of the Lord will develop into a stream according to the prophecies in Ezekiel, and also Zechariah prophesies this, and will flow down to the Dead Sea. A branch of it will break off and go to the Mediterranean. And so here again, it’ll water the valley of the acacia trees.<\/p>\n

Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell for ever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the LORD is dwelling in Zion ( Joe 3:19-21 ).<\/p>\n

So Joel takes us forward to that glorious day, the return of the Lord is reigning upon the earth there in Zion and the glory of the Lord, once again, covering the earth even as the waters do cover the sea. And how we as the children of God look forward with eagerness to that day.<\/p>\n

Now, it is interesting that there are people today that still get upset when you talk about God’s future blessing upon the nation of Israel. There are people who still get highly emotionally involved over race and ethnic differences. But as a Christian, race shouldn’t bother me at all. I should not even be conscious of it. As a Christian, I cannot be anti against any race of people. As a Christian, I am a whole new race. “If any man be in Christ he is a new creation” ( 2Co 5:17 ). And as a Christian, I am one with every other child of God no matter what his ethnic background may be. And as a true Christian, you should be able to embrace any other fellow Christian no matter what his ethnic background should be and no matter… there’s just no difference. We are all one in Christ Jesus. And there is no favored nation status as far as Christians are concerned. We have a whole new relationship with God–a closer, deeper relationship through Jesus Christ where we are the sons of God by our faith and trusting.<\/p>\n

“Beloved, now are we the sons of God. It doesn’t yet appear what we’re going be” ( 1Jn 3:2 ), but as a son of God I have such a close relationship with God. But it is a relationship that is open and available to men of every race. Now I don’t go on as our government and include creed, because it isn’t open to man of every creed. It is only open to those who believe and trust in Jesus Christ. But every man who believes and trusts in Jesus Christ is my brother and I should be able to embrace him and love him freely. And if I am a true child of God, I do. There is no room for prejudice in the heart of the child of God. I am appalled that in some churches, and in some church institutions there still does exist prejudice. Sometimes anti-Semitism, sometimes the almost fascist Anglo superiority attitude, the Arian race. God help us. These cannot and do not reflect a true Christian or his experience.<\/p>\n

Thank God for that oneness that we have in Christ. I’m so glad that I just belong to the family of God. I belong to this new nationality in Jesus Christ that makes me a son of God and makes me a brother to each of you. I love it. We all have that equal footing and equal standing before God, for Christ is our common denominator. And if you’re a true child of God, those will also be your true feelings. You can’t be anti-Semitic and really be a true child of God. He’ll take that away; He’ll give you a love for those whom He loves.<\/p>\n

Shall we pray.<\/p>\n

Father, we thank You for the glorious hope of that day of the Lord. Our hearts, O God, are trembling for the events that must transpire to bring the day to pass. But Lord, looking around at the world, we realize that You can’t let it go on much longer. Man is about ready to destroy himself. The power brokers of the world are bringing us to a face-off with the super weapons and, God, man is just about ready to do himself in. We see the preparations for war and, God, we wonder what will it lead to. And we’re so thankful that our hope is in Christ. Our trust is in You. And Lord, we know that our lives are in Your hands and because they are, come what may, You are our God and You will keep us and You will sustain us and we shall dwell with You, world without end. Thank You, Lord, that even though there is darkness before us, You have shown us the light on the other side, and thus we have a hope. Whereas the world looking at the darkness that is before them can only despair and cry out in utter hopelessness. Yet, Lord, we, born again by the Spirit of God, look for that new day, the new heaven, the new earth, the new kingdom wherein dwells righteousness. O Lord, Thy kingdom come, Thy will be done, on earth even as it is in heaven. In Jesus’ name. Amen.<\/p>\n

Shall we stand.<\/p>\n

Next week, the first part of the book of Amos. The first four chapters… the first five chapters I think it is of the book of Amos next week. And, again, this fig picker, sycamore fruit, fig tree has a lot of interesting things to share with us. Not only of the conditions of the land in his day, but he also has insight into things of the future, and thus becomes very challenging to us today as we put the Word of God next to the newspaper and we see God’s Word coming to pass before our eyes.<\/p>\n

Now may the Lord be with you and bless you. May He give you a good week. May you just experience more and more the grace and the fullness of our Lord. As you yield your lives to Him may you discover God’s blessed plan that He has in mind for you. And may you not come short in any spiritual gift. May you abound in all things in Christ Jesus as we wait for the glorious appearing of our great God and Savior Jesus Christ. May the Lord be with you and the Lord bless you. “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

Joe 3:1-15<\/p>\n

GODS VICTORY OVER THE ENEMIES OF <\/p>\n

HIS PEOPLE FUTURE BLESSINGS (contd)<\/p>\n

TEXT: Joe 3:1-15<\/p>\n

First the prophet makes a general introduction to the effect that God will, in these Messianic days He has spoken of before, bring final judgment upon His enemies. Then the prophet turns to the contemporary enemies of Gods people and announces their judgment. Finally Joel declares the challenge of Almighty God to His enemies that though they do their utmost in war against Him they will still be defeated and judged.<\/p>\n

Joe 3:1-3 . . . IN THAT TIME, WHEN I SHALL BRING RACK THE CAPTIVITY OF JUDAH AND JERUSALEM . . . I WILL GATHER ALL NATIONS, AND WILL BRING THEM DOWN INTO THE VALLEY OF JEHOSHAPHAT; . . . The words in those days, and in that time most definitely refer back to the preceding Messianic prophecy of the pouring out of the Spirit upon all flesh and the great and terrible day of Jehovah of Joe 2:28-32. Therefore, whatever gathering together into the valley of Jehoshaphat and judging to be done will be done in the Messianic age. Furthermore, we must also interpret the bringing back the captivity of Judah and Jerusalem as an event to be within the same Messianic age. The phrase translated bring back their captivity could be translated, make an end of their oppressions. The RSV translates it, when I restore the fortunes of Judah and Jerusalem. The conclusion of chapter three shows that God, in restoring their fortunes is going to bring on something more glorious than the literal return from the Persian captivity. So, the bringing back the captivity of Judah and Jerusalem undoubtedly means that God is going to relieve His covenant people from all oppressions delivering them from all their enemies.<\/p>\n

In addition, He is going to execute His judgment upon all the enemies of His people in that same glorious age of the Messiah. Lange says, This distinctly shows that the object of the day of the Lord is, the deliverance of the people of God. The judgment of the heathen world is simply a means to that end, Gods judgment (His victory over the enemies of His people) is given a contemporary setting. Jehoshaphat, by the miraculous help of God, won a great victory over a Gentile army in a valley which was afterward named for him (2 Chronicles 20). So the prophets use of the kings name and the valley of Jehoshaphat would remind the people of this glorious victory over the enemies of God. Also, the name Jehoshaphat means Jehovah judges. That there is ever going to be a literal gathering of all the nations into this valley near Jerusalem is a geographical impossibility! There is not going to be a literal war there between the literal forces of all the nations of the earth and the literal forces of a millennial kingdom of God. The prophet was led by the Holy Spirit to use the valley of Jehoshaphat in a symbolic or figurative way much the same as we say someone has met his Waterloo. At the end of the Messianic age (which will be the end of all ages) God is going to demonstrate a complete and final victory over all the forces of evil. Actually, God has already won the complete victory over evil in His Son. He despoiled the principalities and the powers . . . making a show of them openly, triumphing over them in Him (Col 2:15). The prince and god of this world has been judged and cast out (Joh 12:31) (see our comments on Obadiah). But at the end of this age He is going to manifest and vindicate that which He has already revealed in the Bible-that those now who are in Christ are more than conquerors (cf. Rom 8:28-39). And why is God going to judge all nations in a final way if He has already accomplished victory over Satan, sin and death in Christ?-for my people and for my heritage Israel! God is jealous for His people. The forces of evil and enmity against God will be shown to be what God said they were all along-eternal death and destruction. At the same time faith and righteousness and obedience to God will be openly shown to lead to what God said they would all along-eternal life and bliss.<\/p>\n

Joe 3:4-8 YEA, AND WHAT ARE YE TO ME, O TYRE, AND SIDON . . . WILL YE RENDER ME A RECOMPENSE . . . SWIFTLY AND SPEEDILY WILL I RETURN YOUR RECOMPENSE UPON YOUR OWN HEAD . . . I WILL SELL YOUR SONS AND YOUR DAUGHTERS INTO THE HAND OF THE CHILDREN OF JUDAH . . . Now Joel turns to a contemporary enemy of Gods people-Tyre and Sidon and the regions of Philistia. These heathen powers had plundered the precious heritage of God. They had carried away the silver and gold from Gods temple and desecrated it in their idolatrous temples. They had even carried away people and sold them as slaves into the far distant lands of Greece. The prophet represents God as almost incredulous at the audacity and brazenness of these heathen powers. Have they no sensibility to the wrath of the Higher Being? Do they dare to go on in their evil in complete disdain of judgment? We are reminded of those of our own age who seem to be completely and unabashedly disdainful of righteousness, justice or judgment. There are even those who would speak happily of the death of God while they hold requiem for Him. But God promises to return to them what they have sown? Gods promises do not fail! This prophecy was fulfilled by Alexander the Great and his successors, under whom many Jewish captives were liberated and restored to their own land, while various parts of Philistia and Phoenicia were brought under Jewish rule.<\/p>\n

Joe 3:9-10 PROCLAIM YE THIS AMONG THE NATIONS; PREPARE WAR . . . BEAT YOUR PLOWSHARES INTO SWORDS . . . Now the prophet, on behalf of God, throws down the challenge. Let all the enemies of God and His people put forth every effort-let them muster every ally-let them turn every resource into a weapon for war and then let them gather themselves together and come with haste against Jehovah God. It is interesting to note in Joe 3:10 the reverse figure of speech to that of Isa 2:4 and Mic 4:3 where the swords are beaten into plowshares and the spears into pruninghooks. There the figure is to depict the peace that the Messianic reign will bring into the hearts of men. Here the figure is used to depict the evil enmity that reigns in the hearts of the unconverted.<\/p>\n

Joe 3:11-12 HASTE YE, AND COME, ALL YE NATIONS ROUND ABOUT, . . . THITHER CAUSE THY MIGHTY ONES TO COME DOWN, O JEHOVAH . . . LET THE NATIONS BESTIR THEMSELVES, AND COME UP TO THE VALLEY OF JEHOSHAPHAT; FOR THERE WILL I SIT TO JUDGE ALL THE NATIONS ROUND ABOUT. Joe 3:11 b seems to be a prayer of the prophet in the midst of his pronouncements. He prays that God will send His forces to do battle against the forces of heathendom. The answer to his prayer comes immediately in Joe 3:12 and continues in Joe 3:13. Lange cannot accept the idea that angels are referred to here. However, in the light of all that the Scripture says of angels carrying out the judgments of God and fighting the battles (even literally at times) of the chosen people it would seem that a reference to angels could be the only acceptable meaning. Daniel is told by an angel of the spiritual conflict of angelic beings (cf. Dan 10:13; Dan 10:20-21).<\/p>\n

Joe 3:13-15 PUT YE IN THE SICKLE; FOR THE HARVEST IS RIPE . . . MULTITUDES, MULTITUDES IN THE VALLEY OF DECISION . . . THE SUN AND THE MOON ARE DARKENED . . . Yes, God answers, I will send my mighty ones to carry out the grim task of reaping a harvest of wrath. Gods angels have carried out such assignments in the past (the death angel in Egypt; the angel of the Lord who slew 185,000 Assyrian soldiers), they are carrying out such assignments now as they protect and serve the saints (Heb 1:14) and they will in the future (Mat 24:31; 1Th 4:16; 2Th 1:7-8, etc.). Both harvest and winepress are figurative descriptions of the fullness of their wickedness and both terms are also used to symbolize judgment.<\/p>\n

The term, multitudes, multitudes may be translated tumult, tumult in the valley of decision. The word literally means noisy crowds. The repetition of the word signifies a confused, tumultuous multitude. The picture Joel draws for us is that of throngs upon throngs of these enemies of God in a blind, raging confusion surging headlong and headstrong into a showdown with an Omnipotent Judge. The Psalmist adds to the picture, Why do the nations rage, and the peoples meditate a vain thing? The kings of the earth set themselves and the rulers take counsel together, against Jehovah, and against his anointed, saying, Let us break their bonds asunder, and cast away their cords from us. He that sitteth in the heavens will laugh: The Lord will have them in derision. Then will he speak unto them in his wrath, and vex them in his sore displeasure: Yet I have set my king upon my holy hill of Zion. (Psa 2:1-6). Joel says the wrath of God will be so terrible that even the heavenly bodies (the whole universe) tremble at it and withdraw from looking upon it!<\/p>\n

Gods judgment of the nations for injuries done to His people here is the final and ultimate judgment of all the enemies of all the elect, both Old Testament and New Testament. Each judgment of God upon each enemy of His people foreshadowed and certified the one which is to come finally. Each judgment also turned into a redemption for the elect of God and so foreshadowed and certified the final redemption. And we have received an immutable oath from God, sealed with the blood of His precious Son (Heb 6:17-20), that our redemption has been forever accomplished and awaits only the consummation. It is this fundamental truth prophesied by all the prophets, accomplished by Jesus Christ, which brings hope to our hearts.<\/p>\n

Questions<\/p>\n

1. What does the prophet mean bring back the captivity of Judah . . .?<\/p>\n

2. Will there be a literal battle between God and heathendom in a literal valley of Jehoshaphat? Explain!<\/p>\n

3. How has God already judged the world?<\/p>\n

4. What is Gods way of dealing with his enemies as illustrated with Tyre and Sidon?<\/p>\n

5. Does God send His angels to battle for Him against the forces of evil? Cite Scripture references for your answer.<\/p>\n

6. What is portrayed by the phrase multitudes, multitudes in the valley of decision?<\/p>\n

7. What lesson are we to learn from each of the judgments of God upon His enemies in the past?<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

The Valley of Decision <\/p>\n

Joe 2:28-32; Joe 3:1-21<\/p>\n

Having stated the outward blessings that would follow repentance, Joel unveils the extraordinary spiritual blessings that were in store. The outpouring of the Spirit, described in Act 2:16-17, does not exhaust these glorious words. This blessing is for all whom the Lord our God shall call to Himself, and as one to whom His call has come, you have a perfect right to claim your share in Pentecost. The promise is to all that are afar off in space and time. The very slaves, the most degraded and despised of men, become free when they yield themselves to Jesus and have an equal right to the same Spirit.<\/p>\n

Joe 3:1-21 refers to the last desperate effort made by the powers of the world against Christ and His people. This will be the closing scene of mans apostasy. But the Lord will vindicate and deliver His oppressed from the hand of their oppressors; and the same judgment will bring them blessing. Having cleansed His people from their stains, Messiah will tabernacle among them, Rev 21:3. <\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

Chapter 3<\/p>\n

The Valley Of Decision<\/p>\n

Still having before his soul the events that are to transpire in the day of the Lord, the prophet goes on to set forth more detailed information as to that long-waited-for season of Jehovahs power.<\/p>\n

It should not be overlooked that the expression the day, or, that day, so often used in connection with the ushering in of the kingdom, does not refer to any one day of twenty-four hours. On the contrary, according to the passage in 2Pe 3:10, already referred to, the day of the Lord covers the entire period from the great tribulation to the passing away of the heavens and earth, thus ushering in the day of God, or the day of eternity.<\/p>\n

Four dispensational days are brought before us in Scripture. The present is called mans day (1Co 4:3, margin). The manifestation at the judgment-seat of Christ is in the day of Christ (Php 1:6, 10).18 Then follows the day of the Lord, which is the entire period during which the once-rejected Lord .asserts and makes good His title to the earth. The day of God is the eternal state, and is only mentioned in 2Pe 3:12.<\/p>\n

It is therefore to this third great day that the present chapter refers, and of which the opening verses treat.<\/p>\n

For, behold in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for My people and for My heritage Israel, whom they have scattered among the nations, and parted My land (vers. 1, 2). The scene depicted by our Lord Himself in Mat 25:31-46 would seem to coalesce with this. He vividly describes the coming of the Son of Man in His glory to sit upon the throne of His glory, there to judge the living nations. It has long since been pointed out by others that this judgment-scene is something very different and distinct from the final judgment of the Great White Throne, as set forth in Rev. 20. There the wicked dead are judged and cast into the lake of fire, the righteous having been raised in glory a thousand years before. On the other hand, the judgment of the sheep and goats, as it may be called, is a tribunal before which appear the nations living on the earth when Christ descends to take the kingdom. It is pre-millennial. The Great White Throne is post-millennial. In Matt. 25 the sheep are rewarded because of their treatment of Christs brethren, that is, the Jewish remnant. The goats are condemned for their indifference, and even cruelty, to them. The same discriminative judgment is brought to our attention here by Joel.<\/p>\n

The Son of Man will place His throne in the valley of Jehoshaphat. To positively locate this valley is an impossibility, as this is the only mention of it in Scripture. It is well known that there is a deep ravine now bearing this name just outside Jerusalem, separating the holy city from the mount of Olives. But it is likely that the name was given it only in view of this prophecy-not that it was so called when Joel spoke, nor yet for centuries afterward, as we have to come down to the fourth century of the Christian era before it is thus designated. If Jehoshaphat be understood as only an untranslated Hebrew expression, all is clear. Then it would read, The valley of Jehovahs judgment.<\/p>\n

There the Lord will sit to judge the nations who have oppressed and scattered His people, selling them into slavery and rejoicing in their degradation. No doubt it is God Himself who has permitted them thus to persecute Israel for their discipline; but that in no wise lessens the guilt of their oppressors. Therefore Tyre and Zidon, with all who have had a share in humiliating the Jew, will be recompensed according to their works (vers. 3-8).<\/p>\n

Unquestionably what is especially brought out in Matthew 25 is the treatment of the remnant witnesses, fleeing from Antichrists bitter persecutions. Hence to minister to them is practically to own the claims of the true Anointed; while to be indifferent to them is to tacitly consent to the iniquitous sway of the false prophet. Therefore new birth is supposed in the case of those who go into life eternal. Of this, their works were the proof.<\/p>\n

Thus we have detailed information in the New Testament account, which it was not Gods pleasure to reveal through Joel; but the identification of the judgment seems clear.<\/p>\n

This, the call in vers. 9 to 17 makes abundantly plain. The mighty men of the Gentiles are caused to hear an alarm and to come up to Immanuels land. Turning the implements of peace into weapons of war, they come in great hordes to surround Jerusalem, as predicted in Zech. 14 and Rev. 19. The whole land will be overrun with them; and all human help for the remnant of Israel, who cleave to the Lord, will be gone. Therefore they cry in the hour of their deepest distress, Thither cause Thy mighty ones to come down, O Lord. Knowing that the hour has struck when the saints shall take the kingdom, they turn heavenward in their affliction, calling for the descent of their once-rejected Messiah and His glorious train. The answer to their prayer is given in the riding forth of the warrior on the white horse, with all the armies of heaven, as recorded in Rev. 19. He executes summary judgment upon the armed hosts of the nations.<\/p>\n

But this is not all. A sessional judgment follows, to which all the heathen are bidden attend. Let the heathen be wakened, and come up to the valley of Jehoshaphat; for there will I sit to judge all the heathen round about (ver. 12). This is identified with the harvest of the earth of Rev 14:14-16. Put ye in the sickle, for the harvest is ripe. Nor will the Gentiles alone be judged and the wheat separated from the chaff; but the apostate portion of the nation of Israel, who had owned the blasphemous claims of Antichrist, will be cast as grapes fully ripe into the great wine-press of the wrath of God (Rev 14:17-20). So we read, Come, get you down; for the press is full, the vats overflow; for their wickedness is great (ver. 13).<\/p>\n

The fourteenth verse is a graphic depicting of the solemn scene-a verse which has often been utterly misconstrued. Multitudes, multitudes in the valley of decision [or threshing]: for the day of the Lord is near in the valley of decision! It is the day of the Judges decisions; not a time when men are being called upon to decide for Christ. The valley of Jehoshaphat becomes as a great threshing-floor where the Divine Winnower sits to separate all that are to share His kingdom from those who are to go away into everlasting punishment. Then shall every created light fade away into darkness, before the presence of the glory of the Crucified (ver. 15)! He, who will be revealed as Jehovah of Hosts, shall roar out of Zion, and utter His voice from Jerusalem, overturning and shaking to pieces all the framework of the civil and political heavens and the earth, as also all religious pretension; for the Lord alone will be the hope of His people and the strength of Israel in that day (ver. 16).<\/p>\n

Thus shall the long-looked-for kingdom of the Son of Man be ushered in, and all Israel shall know that Jehovah their God dwelleth in Zion, His holy mountain. Then shall Jerusalems long period of Gentile treading-down be over; and, her iniquity accomplished, she shall become in very deed the Holy City; never to be trodden under foot of strangers forevermore.<\/p>\n

The final four verses apply to that glorious era; yet for Egypt the desolation spoken of will not be final, as we know from other scriptures. And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim (ver. 18). It is a scene of plenty and refreshment which is presented, and concerning which Ezekiel adds fuller details in ch. 47 of his prophecy.<\/p>\n

Then judgment will be meted out to Egypt and Edom for their past treatment of the people of Judah. Edom shall be blotted out forever as a nation. This the prophet Obadiah declares. Egypt on the other hand will be restored after having been punished for her sins. See Isa 19:18-25. Judahs time of trouble shall bear precious fruit, leading to her full restoration and blessing; so she shall dwell forever, and Jerusalem from generation to generation; having been cleansed from all their defilements, and made clean in His sight who will dwell in their midst in the city of Zion, His chosen capital. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion (ver. 21). It would hardly be necessary to seek to explain this verse somewhat fully, were it not that in our day a wretchedly grotesque interpretation has been put upon it by deluded advocates of a disgusting modern religious fad,19 whose emissaries frequently confuse the simple by using it as their proof-text. The ridiculous notion has been put forth that a certain spared remnant of this age, are to have their blood cleansed (!) from all impurities that would result in natural death, so that they shall obtain immortality in the flesh. The context makes plain the fact that the words refer to the cleansing of literal Judah from the defilement of the blood of their enemies, which they have contracted during the unparalleled horrors of the great tribulation. They shall be henceforth holiness to the Lord.<\/p>\n

A reference to Isa 4:4 will make this plain. There God speaks of the same glorious time: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. In Lam 4:14 the prophets and priests of Judah are described as men who have wandered blindly through the streets, and have polluted themselves with blood, so that men could not touch their garments. Thus, by the part they took in slaying the Righteous One, all Israel have become polluted; but in that day the blood of defilement will be cleansed away and God will be able to dwell among them. Many other passages could be noticed; but these are sufficient to show what is really intended.<\/p>\n

With this, Joels burden is concluded. He has carried his hearers, and readers, on to the full display of Messiahs glory. Beyond that, prophecy, as connected with the earth, does not go. Only in the hitherto secret things of the New Testament do we have unfolded something of those things which God hath prepared for them that love Him, who are to share His eternal rest, after time has run its course and ceased to be.<\/p>\n

17 Some scholars dissent from this view; but the position stated is that which commends itself to most.<\/p>\n

18 The day of Christ in 2Th 2:2 should be the day of the Lord, as a glance at any reputable critical version will show.<\/p>\n

19 I refer to the so-called Flying Roll; the doctrines of which are advocated in the misnamed Pioneer of Wisdom which has been extensively promulgated in England and her colonies as also in America.<\/p>\n

Fuente: Commentaries on the New Testament and Prophets<\/b><\/i><\/h4>\n

III. THE EVENTS OF THE DAY OF THE LORD: ISRAELS ENEMIES JUDGED AND THE KINGDOM ESTABLISHED<\/p>\n

CHAPTER 3<\/p>\n

1. The judgment of the nations (Joe 3:1-8) <\/p>\n

2. The preceding warfare of the nations and how it ends (Joe 3:9-16) <\/p>\n

3. Jehovah in the midst of His People (Joe 3:17-21) <\/p>\n

Joe 3:1-8. The first verse specifies the time when Jehovah will do what He announces in the two verses which follow. It will be in those days, in that time, when the captivity of Judah and Jerusalem is brought back. Clearly then up to this time this cannot yet have been, for the captivity of His people is not yet ended. They are still scattered in the great dispersion among the nations of the earth, The time is future when the captivity of Judah and Jerusalem is brought back. Israel, the ten tribes are not mentioned here, but they are included in the prophecy; they will likewise be brought back. Joel only mentions Judah, because His prophecy was addressed to Judah and Jerusalem. The captivity, or dispersion, which is the same thing, of the people Israel will not end till divine power accomplishes it according to the many promises in the Word of God. And when at last the heavens are silent no longer and Jehovah in His power begins to fulfil His promises and their captivity ends, it will mean judgment for the nations.<\/p>\n

It is Jehovah Himself who speaks, what He is going to do in that day, when He arises and has mercy on Zion. I will also bring together all nations and will bring them down into the valley of Jehoshaphat. How the Lord will bring these nations together and then accomplish His purpose is revealed in Joe 3:9-12. We therefore pass it by for the present till we reach the second part of this chapter. But here is also the place mentioned where this great judgment of nations will be executed. It will be in the valley of Jehoshaphat. The word means translated Jehovah judges. This name occurs elsewhere in the Word of God. King Jehu was the son of Jehoshaphat and he was the son of Nimshi 2Ki 9:22. Significant names of the king who had to judge, for Jehu means He is Jehovah; Jehoshaphat, Jehovah judges; Nimshi, Jehovah reveals.<\/p>\n

In 2Ch 20:1-37 we read the account of King Jehoshaphats victory over hostile nations. But the place where this took place is not the valley of Jehoshaphat, but it was called Berachah, that is blessing. We mention this for some expositors have claimed that the place where King Jehoshaphat brought judgment upon these nations is the valley of which Joel speaks.<\/p>\n

The valley of Jehoshaphat must be looked for in the immediate vicinity of Jerusalem. It is generally placed in the valley of the Kidron on the East of Jerusalem. It may not yet be in existence. In Zec 14:1-21 we read of the same events which are here predicted. When the Lord appears His feet will stand on the Mount of Olives in that day. The Mount of Olives will then cleave in the midst and there will be formed a very great valley Zec 14:4. This great valley may be the valley where the Lord judges the nations.<\/p>\n

In the valley of Jehoshaphat the Lord will deal with the nations and His judgment will be on account of His people and heritage Israel. The nations scattered them and divided His land. They treated His people like slaves, casting lots for His people, sold a girl for wine and drank it.<\/p>\n

The great sin of the nations, the Gentile world-powers, is the sin against Israel. This is repeatedly mentioned by Gods prophets. The foundation of the judgment of the nations of which our Lord speaks in Mat 25:1-46 is likewise the treatment of the Jew. Read also Psa 79:1-3; Psa 83:1-18; Isa 29:1-24; Isa 34:1-17; Jer 25:13-38; Zec 1:14-21; Zec 12:2-14.<\/p>\n

In Joels day such wickedness as described here of casting lots for His people and selling boys and girls was partially known. The Philistines had done this, as well as Tyre and Sidon. But these words were fulfilled during the Babylonian captivity and in that great dispersion which was brought about by the Roman Empire. After the destruction of Jerusalem in the year 70 the very thing happened spoken by the prophet. Nearly a million and a half of human beings perished in Jerusalem and the land in that awful warfare. Over 100,000 were taken prisoners. These hundred thousand Jews were disposed by Titus according to Josephus in the following manner: Those under seventeen years of age were publicly sold; of the remainder, some were executed immediately, some sent away to work in the Egyptian mines (which was worse than death), some kept for public shows to fight with wild beasts in all the chief cities; only the tallest and most handsome were kept for the triumphal procession in Rome. Jews were sold for so small a price as a measure of barley; thousands were thus disposed of. And what else could we add from the history of centuries, the cruel and terrible persecutions Gods heritage suffered, the thousands and tens of thousands massacred, tortured, outraged and sold as slaves. Have we not beheld but recently similar horrors in Germany? And that history is not yet finished. Outbreaks of hatred against the heritage Israel are still to come and the time of Jacobs trouble soon to come will eclipse all their former suffering. It will be a time of trouble such as has not been from the beginning of the world until now nor ever shall be Mat 24:21. The day will come when the Lord will judge the nations for the evil they have done.<\/p>\n

Joe 3:9-16. This is a prophecy showing what precedes the judgment of these nations. The judgment hosts of the Lord, the angels, are seen coming down, then He appears in all His majesty, while sun and moon are darkened. It is a great dramatic scene which the Spirit of God unfolds. We arrange it, adding the different speakers, to bring out its full value:<\/p>\n

The Lord speaking:<\/p>\n

Proclaim this among the nations; <\/p>\n

Declare a war, <\/p>\n

Arouse the mighty ones, <\/p>\n

Let all the men of war draw near, let them come up!<\/p>\n

Beat your ploughshares into swords, <\/p>\n

And your pruning hooks into spears. <\/p>\n

Let the weak say, I am strong.<\/p>\n

Come together <\/p>\n

All ye nations round about <\/p>\n

Gather yourselves together.<\/p>\n

The Prayer of the Prophet:<\/p>\n

Thither cause Thy mighty ones to come down, <\/p>\n

O Jehovah!<\/p>\n

The Lord speaking:<\/p>\n

Let the nations arise and come up <\/p>\n

To the valley of Jehoshaphat, <\/p>\n

For there will I sit to judge all the nations round about.<\/p>\n

The Lord to His judgment hosts:<\/p>\n

Put in the sickle, <\/p>\n

For the harvest is ripe; <\/p>\n

Come–Tread! <\/p>\n

For the wine-press is full, <\/p>\n

The vats overflow; <\/p>\n

For their wickedness is great.<\/p>\n

The Prophet beholding the gathering:<\/p>\n

Multitudes, multitudes in the valley of decision! <\/p>\n

For the day of Jehovah is at hand in the valley of decision.<\/p>\n

The sun and the moon are darkened <\/p>\n

And the stars withdraw their shining.<\/p>\n

And Jehovah shall roar from Zion <\/p>\n

And send forth His voice from Jerusalem, <\/p>\n

And the heavens and the earth shall shake; <\/p>\n

But Jehovah will be a refuge for His people <\/p>\n

And a fortress for the sons of Israel.<\/p>\n

Throughout the prophetic Word we read that great nations confederated will oppose God and His purposes when this age closes. There will be a great western confederacy, the restored Roman Empire. (See annotations on Dan 2:1-49; Dan 7:1-28.) There will also be a great northeastern alliance of nations. This is in view here. Consult Psa 2:1-12, Psa 68:1-6; Isa 29:1-24; Isa 34:1-17; Jer 25:29-38; Eze 38:1-23,Zec 12:1-14; Zec 14:1-21, and Rev 19:19. Judgment then falls upon these opposing nations. The judgment is mentioned as reaping and treading the winepress, the same as in Rev 14:14-20.<\/p>\n

Joe 3:17-21. Like nearly all the other prophetic books Joel ends with the vision of the kingdom and the Lord dwelling in the midst of His people. He will appear in all His glory. Jehovah will be a refuge for His people. Then they will come to that knowledge which they so long refused, that the delivering Jehovah is their God. But the Jehovah who appears there is none other than the Lord Jesus Christ, the one who was in their midst and who was delivered by the people to be crucified. What a day it will be when They will look upon Him whom they have pierced and mourn for Him Zec 12:10. He will dwell in Zion, the mountain of glory. The glory from above will find a resting place on that holy hill. There He will be enthroned as King Psa 2:6. From there the glory will be spread over all Isa 4:5-6; Psa 68:16. For the Lord hath chosen Zion; He hath desired it for His habitation. This is my rest forever; here will I dwell for I have desired it Psa 132:13-18. It is the literal Zion and not something spiritual. Even good expositors of the Bible have missed the mark. One good commentator says: For Zion or Jerusalem is of course not the Jerusalem of the earthly Palestine, but the sanctified and glorified city of the living God, in which the Lord will be eternally united with His redeemed, sanctified and glorified Church. Such exposition emanates from ignorance of Gods purposes with His earthly people and in not dividing the Word of Truth rightly.<\/p>\n

Joel speaks also of the judgment which will fall upon Egypt in that day. Isaiah also tells of judgment, but through him we learn that Egypt will turn to the Lord and the Lord will graciously heal Egypt Isa 19:1-25). Judah will abide forever. His people will be cleansed. Jehovah, our ever blessed Lord, will dwell in Zion. The happy and glorious state of the land and the whole earth during the millennium is thus tersely stated. For when He reigns there will be righteousness and peace; glory will cover the earth as the waters cover the deep. Thus ends the great vision of Joel, the son of Pethuel. May the eye of faith behold these blessed revelations and may we live in anticipation of what is soon to be.<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

remnant <\/p>\n

(See Scofield “Jer 15:21”). <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

in those: Joe 2:29, Dan 12:1, Zep 3:19, Zep 3:20 <\/p>\n

when: Deu 30:3, 2Ch 6:37, 2Ch 6:38, Psa 14:7, Psa 85:1, Isa 11:11-16, Jer 16:15, Jer 23:3-8, Jer 29:14, Jer 30:3, Jer 30:18, Eze 16:53, Eze 37:21, Eze 37:22, Eze 38:14-18, Eze 39:25, Eze 39:28, Eze 39:29, Amo 9:14 <\/p>\n

Reciprocal: Psa 53:6 – bringeth Psa 126:1 – turned again Jer 28:8 – prophesied Joe 2:31 – sun Zec 14:12 – the plague wherewith<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Joe 3:1. The prophet drops back to fleshly Israel and again refers to the return from captivity. Judah and Jerusalem. are named because the former was the 2tribe kingdom that had Jerusalem for its capital, and it was the part of the Jewish nation that went last into the captivity.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Joe 3:1-2. For, &c. This particle shows the connection of this chapter with the latter part of the preceding: as if he had said, As an earnest of the accomplishment of these predictions, my people shall be restored to their own land, and then their enemies shall be humbled: see note on Joe 2:28. In those days, when I shall bring again Namely, out of Babylon, (to which deliverance this promise seems primarily to refer,) the captivity of Judah and Jerusalem As the type of the whole remnant which shall be saved. I will also gather all nations In the type the expression means, all those nations that had oppressed Judah; in the antitype, all the nations that had been enemies to Christ and his church. And will bring them down into the valley of Jehoshaphat That is, into the place of judgment; for the word Jehoshaphat signifies divine judgment, or, the place where Jehovah will execute judgment. Thus the valley of Jezreel signifies the place where Gods arm, or strength, would exert itself. The expression likewise alludes to the valley of Berachah, or of blessing, as it was afterward called, mentioned 2Ch 20:26, the place in which Jehoshaphat obtained a remarkable victory; or, where God, by his miraculous interposition, so infatuated the enemies of his people, that they destroyed one another, and few or none of them that came against Judah escaped. Archbishop Newcome considers it as a prediction of an extraordinary battle which was to be won in that valley, probably, he thinks, by Nebuchadnezzar, which would utterly discomfit the ancient enemies of the Jews, and resemble that victory of Jehoshaphat. But it seems more probable that the prediction principally refers to a general discomfiture of the enemies of Gods church in the latter days, probably to that foretold Isa 66:16, or to the battle of Gog and Magog, described Ezekiel 39., and that of Armageddon, spoken of Rev 16:14; Rev 16:16. And I will plead with them I will require of them the reason why they thus used my people. God pleads with men, and vindicates the cause of oppressed truth and righteousness by his judgments. Then the consciences of the guilty fly in their faces, and force them to acknowledge the justice of the punishments they suffer. For my people and for my heritage Israel, &c. The prophets in the Old Testament often denounced judgments against Edom, Moab, and other hostile neighbours of the Jews, who took advantage of their calamities to vent their spite against them. But since all nations are summoned to answer the impeachment here mentioned, we may suppose the word Israel to comprehend the faithful of all ages; and then we may observe, that the judgments denounced against the churchs enemies, are chiefly for their hatred and cruelty toward Gods servants.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Joe 3:1. Behold, in those days, in the days of the Messiah, as stated from the twenty eighth verse of the preseding chapter. Of course all references in our elder critics, to Cambyses, and to Judas Maccabeus, are superseded at a single view.<\/p>\n

Cambyses, son of Cyrus, conquered Egypt by a ruse du guerre. He sent his soldiers against their fortified cities with what was deemed a sacred beast under their hand, against which the Egyptians durst not fight. He sent spies also with presents to the king of Ethiopia. The king replied, I know your designs. He then took his huge bow; and bending it in their presence, said, Tell your master that I advise him not to make war on Ethiopia, till his Persians can bend this bow as I do. The Elamites were always famed for archery. Jer 49:25.<\/p>\n

Cambyses piqued at this defiance, rashly marched his army into the deserts of Numidia, without guides and without provisions. When famine came, the soldiers first ate their beasts, and then cast lots on every tenth man, to be killed and eaten, to save the lives of the other nine. The Persians of course fought one against another, and only a small proportion of that great army returned to Egypt.<\/p>\n

But worse still: Cambyses sent fifty thousand of his men to plunder the rich temple of Jupiter Ammon, built among the oases of Libya, west of Egypt. A hurricane came against them, and they were all buried alive in the rolling sands, and not a man returned to relate the disaster. Probably the temple itself is buried in the mountains of sands.Vide Suidas. Our Addison, who had travelled in Egypt, fully admits the terrors of the sablonous tempests.<\/p>\n

Lo, where our wide Numidian wastes extend, Sudden the impetuous hurricanes descend; Which through the air in circling eddies play, Tear up the sands, and sweep whole plains away. The helpless traveller with wild surprise, Sees the dry desert all around him rise, And smothered in the dusty whirlwind dies.<\/p>\n

Why then do our Arian critics bring forward this case of Cambyses to illustrate this luminous prophecy of Joel? In their efforts to banish the name of Messiah from the old testament, they must be driven to as great extremity of argument, as Cambyses was for provisions for his army. Why do they disagree in argument? A batch of felons put to the bar to hang one another.<\/p>\n

The embarrassment of criticism lies in its adherence to Hebrew theology, which brings all the world to their Jerusalem, in bondage with her children. But Jerusalem above is free, and is the mother of us all.<\/p>\n

Gal 4:25-26. Poole, in his Synopsis of the critics, says on Isaiah 60., that our Saviour applied those glorious prophecies to the new- testament church; that St. Paul had always done the same, as in Hebrews 12.; and that St. John had, on this principle, illustrated and adorned his description of the church of God. Revelation 21. He cites the ancient Hebrew book, Berashith Rabba, on Gen 15:17; Gen 25:6, which, in unison with the targums, expounds those promises of the glorious state of the church in the days of the Messiah.<\/p>\n

Joe 3:2. I will also gather all nationsinto the valley of Jehoshaphat. It is said that the house of the Lord should be established on the tops of the mountains, and exalted above the hills, and that nations shall flow to it. Into that valley, through which the streams of the Gihon flowed on the south of Jerusalem, the Lord once gathered all the nations which composed Sennacheribs army, and slew them in one night. So now, in the end of the ages of oppression, Christ shall fight against all the nations that fight against his church, and they shall perish from the earth by the burning of his wrath. See what is said on Ezekiel 39. Zechariah 14. Revelation 19.<\/p>\n

From our Saviours words, Mat 24:27; Mat 24:30, that the sign of the Son of man should be seen in the clouds of heaven, shining as lightning from the east to the west, by whose coming the evidences of revelation would be renewed, and the enemies of his church destroyed, some have inferred a visible appearance of the Son of God. For this hope they associate the words of St. Peter, that the heavens must contain the Saviour till the times of the restitution of all things. Act 3:21.<\/p>\n

Joe 3:3; Joe 3:8. They have cast lots for my people. In these verses the Lord expresses his abhorrence of slavery, and his determination to retaliate.<\/p>\n

Joe 3:10. Beat your plowshares into swords. These are words of contempt and defiance, to the last enemies of the church. Virgil uses a similar phrase. <\/p>\n

Non ullus aratro Dignus honos, squalent abductis arva colonis, Et curv rigidum falces constantur in ensem.<\/p>\n

Dishonoured lies the plow; the banished swains Are hurried from the uncultivated plains; The sickles into barbarous swords are beat. Georg. 1. 3:506.WARTON.<\/p>\n

Joe 3:12. Let the heathencome up to the valley of Jehoshaphat, the judge of the Lord. We need not here play on the kings name; that is not intended; but many of the heathen may perish there, as will be the case in all the rebellious nations. After the men of that age shall, with all learned arguments and malice of heart, have rejected righteousness and life; what can they expect but death? Other wars have been against men; this is against the Lord, and this shall be a victory once for all.<\/p>\n

Joe 3:13. Put ye in the sickle, for the harvest is ripe. This text is cited in Rev 14:17, and applied to the excision of antichrist. Lemmon, in his dictionary of technical words, gives the etymon of harvest as a herb- feast; not indeed unlike St. Johns words, in which the angel calls all the fowls to the supper of the great God. Rev 19:17.<\/p>\n

Joe 3:14. Multitudes, multitudes in the valley of decision, The superlative degree of the Hebrews is formed by repetition. This is the day of decision in which the wicked shall be consumed, both root and branch. Such is the current language of all the prophets. Isa 60:12. Zec 14:12.<\/p>\n

Joe 3:21. I will cleanse their blood that I have not cleansed. I will wash and heal all the old ulcers of my church and people. Then shall millennial glory, peace, and affluence fill the earth.<\/p>\n

REFLECTIONS.<\/p>\n

There are certain sins which shall not be purged with sacrifice; such as the infants slain by the Egyptians, the sick and weak cut off by Amalek, and the blood of the martyrs of Jesus. Those are crimes recorded for vengeance in heaven, and the arm of the Lord shall pursue the oppressive power of antichrist with unrelenting fury. And who may abide the day of his coming?<\/p>\n

The long promised, and long-expected year of his redeemed shall come at last. The deliverer shall come to Zion, and in all the opening glory of the latter day. Therefore, like earthly belligerents, who send the bows and arrows of defiance to their foes, the Lord here bids a final defiance to the enemies of his church. Prepare war, muster your mighty men, clear the fields of swains, send to your allies, bring down the mountaineers to battle against the Lord of hosts. He shall roar out of Zion, and all his enemies shall faint with fear. Their sun and moon shall be darkened; and as nations, names and powers, they shall exist no more.<\/p>\n

Then the earth shall be peopled with a regenerate race, then the mountains shall drop down with new wine, and all the hills shall melt; a harvest joy shall fill the whole earth. Venom shall not kill, nor the wild beasts destroy. Wars shall cease to the ends of the earth, universal benevolence shall take place of envy and strife, and every man shall love his brother. There shall then be what a prophet has foretolddays of heaven upon earth. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Joe 3:1-8. Yahweh will Recompense with Punishment the Nations that have Oppressed His People.In that Day, when Yahweh will restore the fortunes of His people, He will bring into the Valley of Jehoshaphat all nations, and there confront them, as defendants in a law-court, with the charge that they have parcelled out His land among colonists and dispersed His people into far countries, selling them into slavery for contemptuously small sums which they have expended upon the satisfaction of their lusts. Especially the Phnicians and Philistines are named. Acting thus were they, asks Yahweh, repaying a grudge they had against Him? Or were they injuring Him without provocation? (read mg. in Joe 3:4). In either case swift shall be His vengeance. Not content with robbing His people of their treasures they have sold their persons to the Greek slave-traders. Yahweh will gather again His people from exile, and deliver their oppressors into their power. The Jews will sell them to the Sabeans, who will dispose of them to a nation still more remote: such is Yahwehs pronouncement.<\/p>\n

Joe 3:1. bring again the captivity: many more Jews remained in exile in distant lands than came back at the Return; possibly, however, the phrase had become proverbial in the sense restore the fortune.<\/p>\n

Joe 3:2. the valley of Jehoshaphat: no actual valley will suit the description, which is largely imaginative; the name is chosen because of its meaning, Yahweh judges.plead with: in the legal sense, maintain a cause against. The word is from the same Heb. root as the latter part of Jehoshaphat.<\/p>\n

Joe 3:4. what are ye to me: rather, what were ye for doing to me?<\/p>\n

Joe 3:5. temples: the word may equally well be rendered palaces; the reference is not exclusively, if at all, to the vessels of the Temple.<\/p>\n

Joe 3:6. that ye might: Heb. delights to represent the inevitable consequence of an action as though it were deliberately designed.<\/p>\n

Joe 3:8. sell into the hand of: a regular phrase for deliver into the power of.Sheba: the Sabeans were a wealthy trading people cf. SW. Arabia (1 Kings 10*).to a nation: rather for a nation. The Sabeans, like the Phnicians, are middlemen. Observe the exactness of the recompence.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

3:1 For, behold, in {a} those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem,<\/p>\n

(a) When I will deliver my Church, which consists of both Jews and Gentiles.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

B. God’s judgment on Israel’s enemy nations 3:1-17<\/span><\/p>\n

God’s judgment on unbelievers would accompany the spiritual renewal and deliverance of His own in the future day of the Lord. As God promised to wipe out the locusts for despoiling Judah, now He promised to do the same to the nations that had despoiled Judah (cf. Zep 3:8; Ezekiel 38-39; Mat 25:31-46).<\/p>\n

"Like a photographer, Joel has used a wide-angle lens for the overall picture in Joe 2:30-32. Then he zooms in for a close look at the Day of the Lord, with its mixture of judgment and grace, in chapter three." [Note: Hubbard, pp. 73-74.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

1. The announcement of judgment 3:1-8<\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

When God would restore the fortunes of Judah and Jerusalem in that future day (cf. Deu 30:3), He would gather the other nations to the valley of Jehoshaphat (lit. "Yahweh judges"). If this is a geographical location this is the only passage in Scripture that names the site of this judgment (cf. Zec 14:3-5). Its exact location is debatable since no valley by this name appears elsewhere in Scripture (cf. Joe 3:12; Joe 3:14). Many interpreters believe it is the valley of Jezreel just north and east of the Mt. Carmel range. Another view, which seems preferable to me, is that Joel was referring, in a more general sense, to the place where God will judge the nations. [Note: Ibid., p. 74. Cf. the valley of vision, Isaiah 22:1, 5.] <\/span> In this case the valley of Jehoshaphat would mean the place where Yahweh judges, without reference to a specific geographical site. Valleys were often preferred locations for battles in biblical times, so "valley" is an appropriate word to use to describe the place where God will defeat Israel’s enemies. Later Joel referred to this place as the valley of decision (Joe 3:14). There God would judge the nations for scattering His covenant people, His inheritance, and for dividing up His land (cf. Lam 5:2). They had thought so little of the Hebrews that they gambled for them. They had valued them no higher than the hire of a prostitute or the cost of a drink.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

THE JUDGMENT OF THE HEATHEN<\/p>\n

Joe 3:1-21<\/p>\n

HITHERTO Joel has spoken no syllable of the heathen, except to pray that God by His plagues will not give Israel to be mocked by them. But in the last chapter of the Book we have Israels captivity to the heathen taken for granted, a promise made that it will be removed and their land set free from the foreigner. Certain nations are singled out for judgment, which is described in the terms of Apocalypse; and the Book closes with the vision, already familiar in prophecy, of a supernatural fertility for the land.<\/p>\n

It is quite another horizon and far different interests from those of the preceding chapter. Here for the first time we may suspect the unity of the Book, and listen to suggestions of another authorship than Joels. But these can scarcely be regarded as conclusive. Every prophet, however national his interests, feels it his duty to express himself upon the subject of foreign peoples, and Joel may well have done so. Only, in that case, his last chapter was delivered by him at another time and in different circumstances from the rest of his prophecies. Chapters 1-2 are complete in themselves. Chapter 3 opens without any connection of time or subject with those that precede it.<\/p>\n

The time of the prophecy is a time when Israels fortunes are at low her sons scattered among the heathen, her land, in part at least, held by foreigners. But it would appear (though this is not expressly said, and must rather be inferred from the general proofs of a post-exilic date) that Jerusalem is inhabited. Nothing is said to imply that the city needs to be restored.<\/p>\n

All the heathen nations are to be brought together for judgment into a certain valley, which the prophet calls first the Vale of Jehoshaphat and then the Vale of Decision. The second name leads us to infer that the first, which means “Jehovah-judges,” is also symbolic. That is to say, the prophet does not single out a definite valley already called Jehoshaphat. In all probability, however, he has in his minds eye some vale in the neighborhood of Jerusalem, for since Ezekiel (Eze 38:1-23) the judgment of the heathen in face of Jerusalem has been a standing feature in Israels vision of the last things; and as no valley about that city lends itself to the picture of judgment so well as the valley of the Kedron with the slopes of Olivet, the name Jehoshaphat has naturally been applied to it. Certain nations are singled out by name. These are not Assyria and Babylon, which had long ago perished, nor the Samaritans, Moab and Ammon, which harassed the Jews in the early days of the Return from Babylon, but Tyre, Sidon, Philistia, Edom, and Egypt. The crime of the first three is the robbery of Jewish treasures, not necessarily those of the Temple, and the selling into slavery of many Jews. The crime of Edom and Egypt is that they have shed the innocent blood of Jews. To what precise events these charges refer we have no means of knowing in our present ignorance of Syrian history after Nehemiah. That the chapter has no explicit reference to the cruelties of Artaxerxes Ochus in 360 would seem to imply for it a date earlier than that year. But it is possible that Joe 3:17 refers to that, the prophet refraining from accusing the Persians for the very good reason that Israel was still under their rule.<\/p>\n

Another feature worthy of notice is that the Phoenicians are accused of selling Jews to the sons of the Jevanim, Ionians or Greeks. The latter lie on the far horizon of the prophet, and we know from classical writers that from the fifth century onward numbers of Syrian slaves were brought to Greece. The other features of the chapter are borrowed from earlier prophets.<\/p>\n

“For, behold, in those days and in that time, When I bring again the captivity of Judah and Jerusalem, I will also gather all the nations, And bring them down to the Vale of Jehoshaphat; And I will enter into judgment with them there, For My people and for My heritage Israel, Whom they have scattered among the heathen, And My land have they divided. And they have cast lots for My people: They have given a boy for a harlot, And a girl have they sold for wine and drunk it. And again, what are ye to Me, Tyre and Sidon and all circuits of Philistia? Is it any deed of Mine ye are repaying? Or are ye doing anything to Me? Swiftly, speedily will I return your deed on your head, Who have taken My silver and My gold, And My goodly jewels ye have brought into your palaces.<\/p>\n

The sons of Judah and the sons of Jerusalem have ye sold to the sons of the Greeks, In order that ye might set them as far as possible from their own border. Lo! I will stir them up from the place to which ye have sold them, And I will return your deed upon your head. I will sell your sons and your daughters into the hands of the sons of Judah, And they shall sell them to the Shebans, To a nation far off; for Jehovah hath spoken. Proclaim this among the heathen, hallow a war, Wake up the warriors, let all the fighting-men muster and go up Beat your ploughshares into swords, And your pruning-hooks into lances. Let the weakling say, I am strong and come, all ye nations round about, And gather yourselves together. Thither bring down Thy warriors, Jehovah, Let the heathen be roused, And come up to the Vale of Jehoshaphat, For there will I sit to judge all the nations round about. Put in the sickle, for ripe is the harvest. Come, get you down; for the press is full, The vats overflow, great is their wickedness. Multitudes, multitudes in the Vale of Decision! For near is Jehovahs day in the Vale of Decision. Sun and moon have turned black, And the stars withdrawn their shining. Jehovah thunders from Zion, And from Jerusalem gives forth His voice Heaven and earth do quake But Jehovah is a refuge to His people, And for a fortress to the sons of Israel. And ye shall know that I am Jehovah your God, Who dwell in Zion, the mount of My holiness; And Jerusalem shall be holy, Strangers shall not pass through her again. And it shall be on that day The mountains shall drop sweet wine, And the hills be liquid with milk.<\/p>\n

And all the channels of Judah flow with water; A fountain shall spring from the house of Jehovah, And shall water the Wady of Shittim. Egypt shall be desolation, And Edom desert-land, For the outrage done to the children of Judah, Because they shed innocent blood in their land. Judah shall abide peopled forever, And Jerusalem for generation upon generation. And I will declare innocent their blood, which I have not declared innocent, Jehovah who dwelleth in Zion.”<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, 1. For ] The chapter is closely connected with Joe 2:28-32, for explaining how the faithful Israelites will be delivered (Joe 2:32); viz. on account of a judgement to be held upon the heathen world, … Continue reading “Exegetical and Hermeneutical Commentary of Joel 3:1”<\/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-22355","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22355","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=22355"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22355\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22355"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22355"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22355"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}