Joel 2 commentary

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

The promise began to be fulfilled on the day of Pentecost, when the Holy Spirit was poured out, and it was continued in the converting grace and miraculous gifts conferred on both Jews and Gentiles. The judgments of God upon a sinful world, only go before the judgment of the world in the last day. Calling on God supposes knowledge of him, faith in him, desire toward him, dependence on him, and, as evidence of the sincerity of all this, conscientious obedience to him. Those only shall be delivered in the great day, who are now effectually called from sin to God, from self to Christ, from things below to things above.

This chapter contains serious exhortations, mixed with threatening; but the Prophet threatens for the purpose of correcting the indifference of the people, whom we have seen to have been very tardy to consider God’s judgments. Now the reason why I wished to join together these eleven verses was, because the design of the Prophet in them is no other than to stir up by fear the minds of the people. The object of the narrative then is, to make the people sensible, that it was now no time for taking rest; for the Lord, having long tolerated their wickedness, was now resolved to pour upon them in full torrent his whole fiery. This is the sum of the whole. Let us now come to the words.

Sound the trumpet, he says, in Zion; cry out in my holy mountain; let all the inhabitants of the earth tremble. The Prophet begins with an exhortation. We know, indeed that he alludes to the usual custom sanctioned by the law; for as on festivals trumpets were sounded to call the people, so also it was done when anything extraordinary happened. Hence the Prophet addresses not each individually; but as all had done wickedly, from the least to the greatest, he bids the whole assembly to be called, that they might in common own themselves to be guilty before God, and deprecate his vengeance. It is the same as though the Prophet had said that there was no one among the people who could exempt himself from blame, for iniquity had prevailed through the whole body. But this passage shows that when any judgment of God is impending, and tokens of it appear, this remedy ought to be used, namely, that all must publicly assemble and confess themselves worthy of punishments and at the same time flee to the mercy of God. This, we know, was, as I have already said, formerly enjoined on the people; and this practice has not been abolished by the gospel. And it hence appears how much we have departed from the right and lawful order of things; for at this day it would be new and unusual to proclaim a fast. How so? Because the greater part are become hardened; and as they know not commonly what repentance is, so they understand not what the profession of repentance means; for they understand not what sin is, what the wrath of God is, what grace is. It is then no wonder that they are so secure, and that when praying for pardon is mentioned, it is a thing wholly unknown at this day. But though people in general are thus stupid, it is yet our duty to learn from the Prophets what has always been the actual mode of proceeding among the people of God, and to labor as much as we can, that this may be known, so that when there shall come an occasion for a public repentance, even the most ignorant may understand that this practice has ever prevailed in the Church of God, and that it did not prevail through inconsiderate zeal of men, but through the will of God himself.

But he bids the inhabitants of the land to tremble. By these words he intimates, that we are not to trifle with God by vain ceremonies but to deal with him in earnest. When therefore, the trumpets sound, our hearts ought to tremble; and thus the reality is to be connected with the outward signs. And this ought to be carefully noticed; for the world is ever disposed to have an eye to some outward service, and thinks that a satisfaction is given to God, when some external rite is observed. But we do nothing but mock God, when we present him with ceremonies, while there is no corresponding sincere feeling in the heart; and this is what we shall find handled in another place.

The Prophet now adds threatening, that he might stir up the minds of the people: For coming, he says, is the day of Jehovah for nigh it is. By these words he first intimates that we are not to wait until God strikes us, but that as soon as he shows signs of his wrath, we ought to anticipate his judgment. When God then warns us of his displeasure, we ought instantly to solicit pardon: nigh, he says, is the day of Jehovah. What follows has a regard to the end which we have mentioned; for the Prophet paints the terrible judgment of God with the view of rousing minds wholly stupid and indifferent.

And then he says, A day of darkness and of thick darkness, a day of clouds and of obscurity, as the dawn which expands over the mountains. By calling it a dark and gloomy day, he wished to show that there would be no hope of deliverance; for, according to the common usage of Scripture, we know that by light is designated a cheerful and happy state, or the hope of deliverance from any affliction: but the Prophet now extinguishes, as it were, every hope in this world, when he declares that the day of Jehovah would be dark, that is, without hope of restoration. This is his meaning. When he says afterwards, As the dawn which expands, etc., he mentions this to signify the celerity with which it would come; for we know how sudden is the rising of the dawn on the mountains: the dawn spreads in a moment on the mountains, where darkness was before. For the light penetrates not immediately either into valleys or even into plains; but if any one looks at the summits of mountains, he will see that the dawn rises quickly. It is then the settle as though the Prophet said, “The day of the Lord is nigh, for the Lord can suddenly stretch forth his hand, as the dawn spreads over the mountains.”

He then mentions its character, A people great and strong to whom there has not been the like from the beginning, or from ages and after whom there will be no more the like, to the years of a generation and a generation. Here the Prophet specifies the kind of judgment that would be, of which he had generally spoken before; and he shows that what he had hitherto recorded of God’s vengeance ought not to be so understood as that God would descend openly and visibly from heaven, but that the Assyrians would be the ministers and executioners of his vengeance. In short, the Prophet shows here that the coming of that people ought to have been as much dreaded as if God had put forth his hand and executed on his people the vengeance deserved by their sins. And by these words he teaches us, that men gain nothing by being blind to the judgments of God; for God will notwithstanding execute his works and use the instrumentality of men; for men are the scourges by which he chastises his own people. The Chaldeans and the Assyrians were unbelievers; yet God used them for the purpose of correcting the Jews. This the Prophet now shows, that is, that God was the avenger in these very Assyrians, for he employed them as the ministers and executioners of his judgment. We see at the same time that the Prophet describes here the terrible wrath of God to shake off from the Jews their tardiness; for he saw that they were not moved by all his threatening, and ever laid hold on some new flattering pretenses. This is the reason why he gives such a long description.

Before them, he says, the fire will devour, and after them the flame will burn. He means that the vengeance of God would be such as would consume the whole people: for God has in various ways begun to chastise the people, but, as we have seen, without any advantage. The Prophet then says here that the last stroke remained, and that the Lord would wholly destroy men so refractory, and whom he could not hitherto restore to a sound mind by moderate punishments. For he had in a measure spared them, though he had treated them sharply and severely, and given them time to repent. Hence, when the Prophet saw that they were wholly irreclaimable, he says, that it now only remained that the Lord should at once utterly consume them.

He adds, As the garden of Eden the land is before them, and after them it is the land of solitude; and so (and also) there will be no escape from them. Here the Prophet warns the Jews, that though they inhabited a most pleasant country and one especially fruitful, there was no reason for them to flatter themselves, for God could convert the fairest lands into a waste. He therefore compares Judea to the garden of Eden or to Paradise. But such also was the state of Sodom, as Moses shows. What did it avail the Sodomites that they dwelt as in Paradise, that they inhabited a rich and fertile land, and thought themselves to be nourished as in the bosom of God? So also now the Prophet says, “Though the land is like Paradise, yet when the enemy shall march through it, a universal waste shall follow, a scattering shall everywhere follow, there shall be no cultivation, no pleasantness, no appearance of inhabited land, for the enemy will destroy every thing ” His purpose was to prevent the Jews, by confiding in God’s blessing, which they had hitherto experienced, from heedlessly disregarding in future his vengeance; for his wrath would in a moment consume and devour whatever fruitfulness the land had hitherto possessed. This is the meaning. He therefore concludes that there would be no escape from these enemies, the Assyrians, because they would come armed with a command to reduce to nothing the whole land.

He afterwards adds many similitudes, which any one of himself can sufficiently understand: I shall not therefore be long in explaining them, and many words would be superfluous. As the appearance of horses their appearance, and as horsemen, so will they run. This verse sets forth again the suddenness of vengeance, as though the Prophet had said, that long distance would be no obstacle, for the Assyrians would quickly move and occupy Judea; for distance deceived the Jews, and they thought that there would be a long respite to them. Hence the Prophet here removes this vain confidence, when he says that they would be like horses and horsemen. He then adds, —

Like the sound of chariots. They expound מרכבות merecabut, chariots, though the Hebrews rather think them to be harnesses or saddles as we call them; but yet I prefer to view them as chariots; for what the Prophet says, that they shall leap on the tops of mountains like the sound of chariots, would not be suitably applied to the trappings of horses. They then shall leap on tops of mountains — but how? as chariots, that is, they shall come with great force, or make a great and terrible noise. And he speaks of the tops of mountains for there we know the noise is greater when there is any commotion. The Prophet, therefore, does in every way amplify God’s vengeance, that he might awaken the Jews, who by their indifference had too long provoked the Lord’s wrath.

Like the sound, he says, of the flame of fire, or of a fiery flame, devouring the stubble. He compares the Assyrians to a flame, which consumes all things; and he compares the Jews to stubble, though they thought themselves fortified by many forces and strongholds.

At length he adds, As a strong people, prepared for battle; their face the people will dread, and all faces shall gather blackness. By these words the Prophet intimates that the Assyrians at their coming would be supplied with such power as would, by report only, lay prostrate all people. But if the Assyrians should be so formidable to all people, what could the Jews do? In short, the Prophet here shows that the Jews would by no means be able to resist enemies so powerful; for they would by their fame alone so lay prostrate all people, that none would dare to rise up against them. He then compares them to giants. As giants, he says, they will run here and there; as men of war they will climb the wall, and man (that is, every one) in his ways shall walk. The Prophet heaps together these various expressions, that the Jews might know that they had to do with the irresistible hand of God, and that they would in vain implore assistance here and there; for they could find no relief in the whole world, when God executed his vengeance in so formidable a manner. He says further, they shall not stop their goings, though some render the words, “They shall not inquire respecting their ways;” for he had said before, “They shall proceed in their ways:” then the meaning is, They shall not come like strangers, who, when they journey through unknown regions, make anxious inquiries, whether any be lying in wait, whether there be any turnings in the road, whether the ways be difficult and perplexed: They shall not inquire, he says; they shall securely proceed, as though the road was open to them, as though the whole country was known to them. This part also serves to show celerity, that the Jews might dread the vengeance of God the same as if it was quite nigh them.

He then adds, A man shall not push his brother. By this mode of speaking the Prophet means that they would come in perfect order, so that the multitude would create no confusion, as it is mostly the case: for it is very difficult for an army to march in regular order without tumult, like two or three men walking together. For when a hundred horsemen march together some commonly hinder others. When therefore so large a number assemble together, it can hardly be possible for them not to retard and impede one another. But the Prophet declares that this would not be the case with the Assyrians, for the Lord would direct their goings. Though then the Lord would bring so large a multitude, it would yet be so well arranged and in such order, that no one would push his companion, or be any hindrance to him. A man, he says, shall in his way proceed, even without any impediment.

And on swords they shall fall, and shall not be wounded: that is, they shall not only be strong men of war, so that they shall intrepidly face every kind of danger; but they shall also escape unhurt from all weapons; though they may rush on swords like madmen and show no care for themselves, they shall not yet be wounded. But this may be taken in a still simpler way, “They shall not be wounded” that is, as if they could not be wounded. And it seems to me to be the genuine sense of the Prophet, that they would not entertain any fear of death, so as cautiously to attack their enemies, but would with impunity provoke death itself by casting themselves on the very swords: they would not then fear any wound, but dare to face swords as if they were wholly harmless to them. Some render the word, “they shall not covet;” and then the word means as if the Prophet had said, that they would not be covetous of money. But this meaning can hardly suit this place; and we see that the best sense seems to be, that they would heedlessly rush on swords, as though they could not be wounded.

It afterwards follows, Through the city shall they march; over the wall shall they run here and there; into houses shall they climb; through the windows shall they enter like a thief. The Prophet here shows that the Jews in vain trusted in their fortified cities, for the enemies would easily penetrate into them. They shall march, he says, through the city, that is, as though there were no gates to it. The meaning then is, that though Judea abounded in cities, which seemed impregnable and appeared sufficient to arrest the course of enemies, as it had happened almost always, so that great armies were forced to desist when any strong fortified city stood in their way; yet the Prophet says that cities would be no impediment to the Assyrians at their coming to Judea, for they would march through the city, as along a plain road, where no gates are closed against them. They shall then march through the midst of cities as through a plain or open fields. To the same purpose is what follows, They shall run here and there over the wall, he says. These are indeed hyperbolical words; yet, when we consider how slow men are to fear punishment, we must allow that the Prophet in these expressions does not exceed moderation. They shall then run up and down through the city; that is, “In vain you expect that there will be to you any rest or quietness, for ye think that you sill be able for a time to sustain the onsets of your enemies: This,” he says, “will by no means be the case, for they shall run here and there over the wall, as though it were a plain. Besides, they shall climb into the houses, and enter in through the windows, and do this as a thief; that is, though there should be no hostile attack, yet they shall stealthily and secretly penetrate into your houses: when there will be a great tumult, when the whole regions shall meet in arms, and when ye will think yourselves able to resist, they will then as thieves quietly enter into your houses and come in through the windows, and ye shall not be able to close up the passage against them.”

Then he adds, Before their face shall the earth tremble, and in anguish shall be the heavens; the sun and the moon shall become dark, and the stars shall withdraw their brightness. The Prophet speaks here more hyperbolically; but we must ever remember that he addressed men extremely stupid: it then behaved him to speak in an unusual manner, that he might touch their feelings; for it avails nothing to speak in all ordinary way to perverse men, especially to those who have divested themselves of all shame, and whom Satan has fascinated, so that they fear nothing and grieve at nothing. When therefore each stupidity lays hold on the minds of men, God must thunder that his word may be heard. As then the listlessness of the people was monstrous, so it was necessary, so to speak, for the Prophet to utter monstrous words. This is the reason why he now says, Before their face (namely, that of the enemies) shall the land tremble; and then he adds, The heavens also shall be in anguish; not that the heavens would fear the Assyrians; but the Prophet intimates that such would be the vengeance, that it would terrify the whole world; and this he intimates, that the Jews might cease to expect any subterfuges, for they flattered themselves, as though they could fly on the clouds, or could find for themselves some hiding-places or some corners at a distance. The Prophet gives them to understand that the whole world would be full of horror, when the Lord would come furnished with his army. He speaks also of the sun and the moon; as though he said, “There will be no more any hope of aid from created things; for the vital light itself shall fail, when the Lord shall pour forth the flood of his fury: The sun and the moon, he says, shall become dark; and the stars shall withhold their brightness. Though then ye lift up your eyes, not even a spark of light will there be to comfort you, for darkness on every side will cover you; and ye shall know by heaven as well as by earth that God is angry with you. Here, in short, he shuts up against the Jews every avenue to hope; for not only the Assyrian will rage on earth, but God will also give signs of vengeance from heaven, so that the sun will be constrained to show such a sign, as well as the moon and all the stars.

He at last adds, And Jehovah will utter his voice before his army. The Prophet seems in this verse to anticipate whatever objection men might adduce. “O! thou denounces on us great terrors, and as if the Assyrians were not to be counted as men, as if no other people were in the world, as if there was no other army, as if there were no other forces, as if none else had courage; but if the Assyrians are at this day formidable, they have yet neighbors who can gather a force sufficient easily to oppose them ” And Egypt was then a populous country, and well fortified; and who would not have said that the Egyptians were equal to the Assyrians? and the Jews also thought themselves safe through a treaty with them. And then there was Syria; and there were many kingdoms, with which the Jews might have boasted that they were surrounded, so that no access to them was open to the Assyrians; for however insufficient were the people of Moab or the people of Amman, yet they were all joined together, even Edom, and Ammon, and Moab: and then Tyrus and Sidon, and the many neighboring kingdoms, might certainly have been sufficient to resist the Assyrians. Now, that no one might object all this, the Prophet shortly anticipates it by saying, that God would be the leader of his army; as though he had said, “I have already declared this to be the hand of God: for the Assyrians will not come here of their own accord; that is, without being stirred up by God: but as this truth has not as yet sufficiently moved your feelings, know that God will be the leader of this army: God will send forth his voice before his army.” Here he distinctly calls the Assyrians the attendants of God; they shall not then come as soldiers hired by their own king, they shall not come as carrying on war for an earthly king, but the Lord himself shall guide them, and by his voice encourage them. By this expression the Prophet shows that the Jews would not have a contest with one nation only, but also with God himself and with all his celestial power.

He therefore says, God will utter his voice before his army; for very great will be his camp. He again repeats that the multitude which was to execute the biddings of God would be so great, that the Jews would seek forces in vain to resist it. Strong, he says, is he who executes his word. He expresses more clearly what I have stated already, that though cupidity impelled the Assyrians, that though they were intent on rapine and plunder, yet they would not come merely through an impulse of their own, but that the Lord would prepare them and use them as his instruments: “Powerful, then, is he who does the word of God; that is, who executes his command; not that the Assyrians designed to show regard to God or to offer to him their service, as the faithful do, who willingly devote themselves to Him; but that the Lord by his secret providence guided them and employed them to punish his own people.

He afterwards adds in the last place, For great will be the day of Jehovah and terrible, and who will endure it? In this clause he shows that the vengeance would be such as would reduce the Jews to nothing, and that it was now time to repent, and that if they still turned a deaf ear to what the Prophet denounces, God would punish their perverseness.

Now with regard to what he says, that strong is he who does the word of God, we have elsewhere reminded you that men serve God in two ways, — they either execute his commands willingly, or are led to do so by a blind impulse. The angels and the faithful perform God’s commands, because they are guided by the spirit of obedience; but the wicked also, and the devil who is their head, fulfill God’s biddings; this, however, is not to be imputed to them as obedience, for they are only led by their own wicked purposes, and seek to destroy, as far as they can, the whole government of God; but they are constrained, willing or unwilling, to obey God, not of their own accord or willingly, as I have said, but the Lord turns all their efforts to answer the end which he has decreed. Whatever, then, Satan and the wicked attempt to do, they at the same time serve God and obey his commands; and though they rage against God, he yet holds them in by his bridle, and also so guides their attempts and their purposes as to answer his own ends. In this sense, then, it is, that Joel says, that the Assyrians would do the word of God; not that it was their purpose to obey God, not that God had commanded them anything, but he puts the word of the Lord here for his secret purpose. As, then, the wicked perform no voluntary obedience to God, but constrained, when they execute God’s commands; so there is a twofold command or word of God: there is the command by which he teaches his own children and leads them to obey him; and there is another, a hidden command, when he deigns not to address men, and shows not what pleases him or what he means to do, but suffers them to be led by their own sinful desires; in the meantime, he has his own secret purpose, which by them he executes though without their intention.

Prayer.

Grant, almighty God, that as thou invites us daily with so much kindness and love, and makes known to us thy paternal goodwill, which thou didst once show to us in Christ thy Son, — O grant, that, being allured by thy goodness, we may surrender ourselves wholly to thee, and become so teachable and submissive, that wherever thou guidest us by thy Spirit thou mayest follow us with every blessing: let us not, in the meantime, be deaf to thy warnings; and whenever we deviate from the right way, grant that we may immediately awake when thou warnest us, and return to the right path, and deign thou also to embrace us and reconcile us to thyself through Christ our Lord. Amen.

Lecture Forty-second

Joel 2:12-13

12. Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning:

12. Atque etiam nunc dicet Jehova, convertimini ad me in toto corde vestro, et in jejunio, et in fletu, et in planctu.

13. 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.

13. Et scindite cor vestrum, et non vestimenta vestra, et convertimini ad Jehovam Deum vestrum, quia ipse propitius et misericors, longus ad iram, et multus clementia, et poenitebit eum super malo.

The Prophet, having proclaimed the dreadful judgment which we have noticed, now shows that he did not intend to terrify the people without reason, but, on the contrary, to encourage them to repentance; which he could not do without offering to them the hope of pardon; for as we have said before, and as it may be collected from the whole of Scripture, men cannot be restored to the right ways except they entertain a hope of God’s mercy inasmuch as he who has been ungodly, when he despairs, wholly disregards himself, observing no restraint. Hence the Prophet now represents God as propitious and merciful, that he might thus kindly allure the people to repentance.

He says first, And even now the Lord says, Turn ye to me. The Prophet exhorts the people, not in his own name, but speaks in the person of God himself. He might indeed have borne witness to the favor which he proclaimed; but the discourse becomes more striking by introducing God as the speaker. And there is a great importance in the words, even now; for when one considers what we have noticed in the beginning of the chapter, a prospect of relief could hardly have been deemed possible. God had, indeed, in various ways, tried to restore the people to the right way; but, as we have seen, the greater part had become so void of feeling, that the scourges of God were wholly ineffectual; there remained, then, nothing but the utter destruction which the Prophet threatened them with at the beginning of the second chapter. Yet, in this state of despair, he still sets forth some hope of mercy, provided they turned to him; even now, he says. The particles וגם ugam are full of emphasis, “even now” that is, “Though ye have too long abused God’s forbearance, and with regard to you, the opportunity is past, for ye have closed the door against yourselves; yet even now, — which no one could have expected, and indeed what ought to be thought incredible by yourselves, — even now God waits for you, and invites you to entertain hope of salvation.” But it was necessary that these two particles, even now, should be added; for it is not in the power of men to fix for themselves, as they please, the season for mercy. God here shows the acceptable time, as Isaiah says (Isaiah 49:8) to be, when he has not yet rejected men, but when he offers to be propitious. We must then remember that the Prophet gives not here liberty to men to delay the time, as the profane and scorners are wont to do, who trifle with God from day to day; but the Prophet here shows that we must obey the voice of God, when he invites us, as also Isaiah says, ‘Behold now the time accepted, behold the day of salvation: seek God now, for he is near; call on him while he may be found.’ So then, as I have reminded you, these two particles, even now, are added, that men may be made attentive to the voice of God when he invites them, that they may not delay till tomorrow, for the Lord may then close the door, and repentance may be too late. We at the same time see how indulgently God bears with men, since he left a hope of pardon to a people so obstinate and almost past recovery.

Even now, he says, turn ye to me with your whole heart. The Prophet here reminds us that we must not act feignedly with God; for men are ever disposed to trifle with him. We indeed see what almost the whole world is wont to do. God graciously meets us and is ready to receive us unto favor, though we have a hundred times alienated ourselves from him; but we bring nothing but hypocrisy and disguise: hence the Prophet declares here distinctly, that this dissimulation does not please God, and that they can hide nothing, who only pretend some sort of repentance by external signs, and that what is required is the serious and sincere feeling of the heart. This is what he means by the whole heart; not that perfect repentance can be formed in men, but the whole or complete heart is opposed to a divided heart: for men well understand that God is not ignorant; yet they divide their heart, and when they bestow some portion on God, they think that he is satisfied; and in the meantime there remains an interior and some hidden perverseness, which separates them far from God. This vice the Prophet now condemns, when he says, Turn with the whole heart. He then shows that it is an hypocrisy abominable to God, when men keep the greater part of their heart, as it were, closed up, and think it enough, if only they bring, so to speak, some volatile feeling.

He afterwards adds, fasting, and weeping, and mourning; and by these words he shows how grievously they had sinned; as though he said, that they deserved not only one kind of destruction, but were worthy of hundred deaths; that God therefore would not now be content with any common repentance, and except they came suppliantly and deeply felt their own guilt. It is indeed true, that we ought daily and even constantly to sigh, because we continue almost every hour to provoke God’s wrath against us; but the Prophet here speaks of solemn fasting, because the people had so grievously offended God that there was required some extraordinary confession, such as he here describes. Come then to me with fasting, and weeping, and wailing” that is “Show at length that you are guilty and submissively deprecate the vengeance which ye have through your wickedness deserved.” He speaks like a judge, when he tells the criminal, not to act dissemblingly, but simply to confess his fault. The guilty are indeed wont to weave many excuses to avoid punishment; but when the judge deems a man guilty, and he is abundantly proved to be so, he says, “What good can you do? for these your shuffling and subterfuges make your case worse: for now I hold you bound, and you cannot escape by these shifts, and will only the more provoke my displeasure. If then you wish me to show you favor, own how grievously you have offended, and without any coloring; confess now that you are worthy of death, and that nothing else remains for you, except I mercifully pardon you: for if you try to extenuate your crime, if you attempt by some excuse to seek reprief, you will gain nothing.” So now does the Lord deal with this people: Turn to me, he says; first, sincerely; then with fasting, with weeping, and with wailing; that is, “Let it appear that you suppliantly deprecate the destruction which ye have deserved, for moderate repentance will not do, inasmuch as ye are guilty before me of so many crimes.” We now apprehend the Prophet’s meaning.

He then subjoins, Rend your heart, and not your garments, and turn to Jehovah your God. The Prophet again repeats that we ought to deal sincerely with God; for all those ceremonies, by which men imagine that they discharge their duties, are mere mockeries, when they are not preceded by a pure and sincere heart. But as they were wont under mournful circumstances to rend their garments, he therefore says, “God has become now insensible to these customs; for with regard to men, ye are ceremonious enough, and more than enough: ye indeed rend your garments, and thus draw pity from men, and yet your heart remains whole, there is no rending, no opening; Rend then your heart,” that is, “Leave off thus to mock God, as ye have been wont to do, and begin with your heart.” It is indeed certain that the orientals were given to many ceremonies; but the vice the Prophet here condemns in the Jews is natural as it were to all men; so that every one of us is inclined to hypocrisy, and has need of having his attention drawn to the sincerity of the heart. We must then remember that this truth is to be set forth at all times and to all nations. Let any one search himself and he will find that he labors under this evil, — that he would rather reed his garment than his heart. And since the Jews usually observed this custom, the Prophet does not without reason deride it, and say, that it was of no account with God except they rent their hearts. But when he bids them to rend their hearts and not their garments, though he seems to repudiate that external practice, he does not yet distinctly condemn it, but intimates that it was a lawful thing, provided the heart was rent. Now this expression, Rend the heart, ought not to be deemed harsh, for it is to be referred to the external practice: when they rent the garments, they made themselves naked before God and put off all ornaments; but he wished them to be displeased with themselves, and rather to make bare the heart itself. The heart of hypocrites, we know, is wrapped up, and they ever have recourse to hiding places, that they may avoid the presence of God. Then the similitude is most suitable, when the Prophet bids them to rend the heart. Besides, the passage is clear enough, and needs not many remarks; it means, that God regards the real feeling of the heart, as it is said in Jeremiah [4:14]; he is not content with ocular obedience, such as men exhibit, but he would have us to deal with him in sincerity and truth.

Hence he repeats again, Turn to Jehovah your God. Here the Prophet shows, from what God is, that men foolishly and grossly deceive themselves when they would please God with their ceremonies: “What!” he says, “have you to do with a child?” For the import of the words is this, — “When an offense against man is to be removed, ye anxiously come to him: now when ye perceive that God is angry with you, ye think that he will be propitious to you, if ye only trifle with him; can God bear such a reproach?” We hence see what the Prophet means when he says, Turn to Jehovah your God; that is, “Remember that you have not to do with a block of wood or with a stone, but with your God, who searches hearts, and whom mortals can by no crafts deceive ” The same is said by Jeremiah, ‘Israel, if thou turnest, turn to me,’ (Jeremiah 4:1;) that is, “Pretend not to turn by circuitous courses and windings, but come in a direct way, and with a real feeling of heart, for I am he who calls thee ” So also now the Prophet says, Turn to Jehovah your God

Then follows the promise of pardon, For he is propitious and merciful. We have already said that repentance is preached in vain, except men entertain a hope of salvation; for they can never be brought to fear God truly, unless they trust in him as their Father, as it is stated in Psalm 130:4 ‘With thee is propitiation that thou mayest be feared.’ Hence, whenever the Prophets were anxious to effect anything by their doctrine, while exhorting the people to repentance, they joined to the invitation “Come,” the second part, “Ye shall not come in vain.” This “Come,” comprehends all exhortations to repentance; “Ye shall not come in vain,” includes this testimony respecting God’s grace, that He will never reject miserable sinners, provided they return to him with the heart. The Prophet then now engaged on this second head; God, he says, is propitious and merciful. And this connection is to be observed by us; for as Satan fills us with insensibility when God invites us, so also he draws us away into despair when God denounces judgment, when he shows that it is not time for sleep. “What good will you gain?” Thus Satan by his craft disheartens us, that we may labor in vain, when we seek to be reconciled to God. Hence, whenever Scripture exhorts us to repentance, let us learn to join this second part, “God invites us not in vain.” If then we return to him, he will be instantly inclined to grant forgiveness; for he wills not that miserable men should labor in vain or be tormented. This is the benefit of which the Prophet speaks when he says that God is propitious and merciful.

He afterwards adds, that he is slow to wraths and abundant in goodness. These testimonies respecting God occur often in other places; and all the Prophets, as well as David, have borrowed these declarations from Exodus 34:6; where the nature of God is described; and He is said there to be propitious and merciful, slow to wrath, and abundant in goodness. Though there is no need of dwelling longer on these words, as we perceive the Prophet’s design; yet more extended remarks will not be superfluous since the Prophet so much at large recommends the mercy of God. Though men too much indulge themselves in security, yet when God calls them to himself, they are not able to receive his favor; though he may testify twice or thrice that he will be propitious to them, yet he cannot persuade them but with great difficulty. This is the reason why the Prophet, after having said that God is propitious and merciful, adds, that he is slow to wrath, and abundant in goodness; it was, that the Jews might overcome their distrust, and that however much despair might keep them back, they might not yet hesitate to come to God, seeing that he declares himself to be so merciful.

He at last adds, He will repent of the evil. The Prophet here not only describes the nature of God, but goes further and says, that God, who is by nature placable, will not remain fixed in his purpose, when he sees people returning to him in sincerity; but that he suffers himself to be turned to show favor, so as to remit the punishment which he had previously denounced. And it is a mode of speaking which often occurs in Scripture, that God repents of evil; not that he really changes his purpose, but this is said according to the apprehensions of men: for God is in himself immutable, and is said to turn from his, purpose, when he remits to man the punishment he has previously threatened. Whatever proceeds from God’s mouth ought to be regarded as an inviolable decree; and yet God often threatens us conditionally, and though the condition be not expressed it is nevertheless to be understood: but when he is pacified to us and relaxes the punishment, which was in a manner already decreed according to the external word, he is then said to repent. And we know, that as we do not apprehend God such as he is, he is therefore described to us in such a way as we can comprehend, according to the measure of our infirmity. Hence God often puts on the character of men, as though he were like them; and as this mode of speaking is common, and we have spoken of it elsewhere, I now pass it by more briefly. It follows —

Joel 2:14

14. 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?

14. Quis novit an revertatur et poeniteat eum, et relinquat post se (alii vertunt, post eum; ego tamen malo sic transferre, Relinquat post se) benedictionem, oblationem et libamen Jehovae Deo vestro?

The Prophet seems at first sight to leave men here perplexed and doubtful; and yet in the last verse, as we have seen, he had Offered a hope of favor, provided they sincerely repented. Hence the Prophet seems not to pursue the same subject, but rather to vary it: and we have already said, that all exhortations would be frigid, nay, useless, by which God stirs us up to repentance, except he were to testify that he is ready to be reconciled. Seeing then that the Prophet here leaves the minds of men in suspense, he seems to rescind what he has before alleged respecting God’s mercy. But we must understand that this is a mode of speaking which often occurs in Scripture. For wherever God is set forth to us as one hardly willing to pardon, it is done to rouse our slothfulness, and also to shake off our negligence. We are at first torpid when God invites us, except he applies his many goads; and then we act formally in coming to him: it is hence needful that both these vices should be corrected in us, — our torpor must be roused, — and those self-complacences, in which we too much indulge ourselves, must be shaken off. And this is the object of the Prophet; for he addresses, as we have seen, men almost past recovery. If he had only said, God is ready to pardon, if he had used this way of speaking, they would have come negligently, and would not have been sufficiently touched by the fear of God: hence the Prophet here, as it were, debates the matter with them, “Even though we ought justly to despair of pardon, (for we are unworthy of being received by God,) yet there is no reason why we should despair; for who knows” which means “God is placable and we must not despair.”

The Prophet then sets forth here the difficulty of obtaining pardon, not to leave men in suspense, for this would be contrary to his former doctrine; but to create in them a desire for the grace of God, that they might by degrees gather courage, and yet not immediately rise to confidence, but that they might come anxiously to God, and with much deliberation, duly considering their offenses. We now understand the purpose of the Prophet.

But this will be easier understood by supposing two gradations in repentance. Then the first step is, when men feel how grievously they have offended. Here sorrow is not to be immediately removed after the manner of impostors, who cajole the consciences of men, so that they indulge themselves, and deceive themselves, with empty self-flatteries. For the physician does not immediately ease pain, but considers what is more necessary: it may be he will increase it, for a thorough clearing may be needful. So also do the Prophets of God, when they observe trembling consciences, they do not immediately apply soothing consolations, but on the contrary show that they ought not, as we have already said, to trifle with God, and exhort them while willingly running to God, to set before them his terrible judgment, that they may be more and more humbled. The second step is, when the Prophets cheer the minds of men, and show that God now willingly meets them, and desires nothing more than to see men willing to be reconciled to him.

The Prophet is now urging them to take the first step, when he says, Who knows whether the Lord will turn? But some may object and say, “Then the Prophet has spoken inconsistently; for first he has described God as merciful, and has spoken of his goodness without any reserve; and then he throws in a doubt: he seems here to observe no consistency.” I answer, that the Prophets of God do not always very anxiously hold to what seems consistent in their discourses; and farther, that the Prophet has not spoken here in vain or inconsiderately; for he, in the first place, generally sets forth God as merciful, and afterwards addresses particularly a people who were almost past recovery, and says, “Though ye think that it is all over with you as to your salvation, and ye deserve to be rejected by God, yet ye ought not to continue in this state; rather entertain a hope of pardon ” This is what the Prophet had in view; he throws in no doubt, so as to make the sinner uncertain, whether or not he could obtain pardons; but as I have said, he wished only to rouse torpidity, and also to shake off vain self-flatteries.

He then adds, And leave after him a blessing. We here see more clearly what I have already said, that the Prophet, considering the state of those whom he addressed, states a difficulty; for the Jews were not to escape temporary punishment, and the Prophet did not intend to dismiss them in a secure state, as though God would inflict on them no punishment; nay, he wished to bend their necks that they might receive the strokes of God, and calmly submit to his correction. But all hope might have been lost, when the Jews saw, that though the Prophet had declared that God would be propitious, they were yet not spared, but suffered severe punishment for their sins, — “What does this mean? Has God then disappointed us? We hoped that he would be propitious, and yet he ceases not to be angry with us.” Hence the Prophet now subjoins, Who knows whether he will leave behind him a blessing?

What is this — behind him? What does it mean? Even this, that as God was to be a severe judge to punish the people’s wickedness, the Prophet now says, “Though God beats you with his rods, he can yet relieve you by administering comfort. Ye indeed think that you are beaten almost to death; but the Lord will temperate his wrath, so that a blessing will follow these most grievous punishments ” We now, then, understand the purpose of the Prophet: for he does not simply promise pardon to the Jews, but mitigates the dread of punishment, that is, that though God would chastise them, he would yet give place to mercy. Then God will leave behind him a blessing; that is “These strokes shall not be incurable ” And this admonition is very necessary, whenever God deals severely with us; for when we feel his wrath, we then think that there is no grace remaining. It is then not without reason that the Prophet says, that God leaves behind him a blessing; which means, that when he shall pass by us with his rod, he will yet restrain his severity, so that some blessing will remain.

He afterwards adds, מנחה ונסך ליהוה אלהיכם meneche unesac laIeuve Aleicam, an offering and a libation, he says, to Jehovah your God. This has been designedly added, that the Jews might entertain more hope. For with regard to them, they had deserved to be wholly exterminated a hundred times; yea, they deserved to pine away utterly through famine: but the Prophet intimates here, that God would have a regard for his own glory and his worship. “Though,” he says, “we have deserved to perish by famine, yet God will be moved by another consideration, even this, — that there may be some offering, that there may be some libation in the temple: since then God has chosen us a people to himself, and has required the first-fruits to be offered to him, and has consecrated for himself all our provision and all our produce in the first-fruits, and also in the daily offerings, though he has now resolved to consume us with famine and want, yet that his worship may continue, he will make the land fruitful to us, corn and wine will yet be produced for us,” But the Prophet does not mean that there would only be so much corn as would be enough for offerings, or only so much wine as would be sufficient for libations; but he means, as I have already said, that though God would not provide for the safety of the people, he would yet have a regard for his own glory. God required the corn and the wine to be offered to him, not that he needed them, but because he consecrated to himself our provision. As then he would have the food and provisions, on which we live, to be sacred to him, he will not allow them wholly to fail. “God will yet surely pity us, and he will pity us, because he has deigned to choose us a people to himself, and so to join us with himself, that he wishes to eat, as it were, with us.” For God seemed then to partake, as it were, of the same table with his people; for the law required bread or the ears of corn, and also wine, to be offered to God: not that he, as I have said, needed such supports; but that he might show that he had all things in common with his people. This communion then, or fellow-participation of God with his chosen people, gave them more hope; and this is what the Prophet had in view.

Prayer.

Grant, Almighty God, that as thou seest us so foolish in nourishing our vices, and also so ensnared by the gratifications of the flesh, that without being constrained we hardly return to thee, — O grant, that we may feel the weight of thy wrath, and be so touched with the dread of it, as to return gladly to thee, laying aside every dissimulation, and devote ourselves so entirely to thy service, that it may appear that we have from the heart repented, and that We have not trifled with thee by an empty pretense, but have offered to thee our hearts as a sacrifice, so that we and all our works might be sacred offerings to thee through our whole life, that thy name may be glorified in us through Christ our Lord. Amen.

Lecture Forty-third

Joel 2:15-17

15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:

15. Clangite tuba in Sion, sanctificate jejunium, indicite conventum:

16. Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.

16. Colligite populum, sanctificate coetum, coedunate senes, colligite parvulos et sugentes ubera, et egrediatur sponsus e penetrali suo et sponsa e thalamo suo.

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

17. Inter atrium et altare plorent sacerdotes, ministri Jehovae, et dicant, Propitius esto Jehova super populum tuum; et ne des haereditatem tuam in opprobrium, ut dominentur super eos gentes: cur dicent in populis, Ubi est Deus corum?

Here again the Prophet reminds them that there was need of deep repentance; for not only individuals had transgressed, but the whole people had become guilty before God; and we also know how many and grievous their sins had been. There is no wonder then that the Prophet requires a public profession of repentance.

He bids them first to sound the trumpet in Zion. This custom, as we have seen at the beginning of the chapter, was in common use under the Law; they summoned their meetings by the sound of trumpets. There is then no doubt but that the Prophet here refers to an extraordinary meeting. They sounded the trumpets whenever they called the people to the festivals. But it must have been unusual for the Jews to proclaim a fast on account of God’s heavy judgment, which was to come on them unless it was prevented. He then shows the purpose of this, bidding them to sanctify a fast By this word קדש kodesh, he means a proclamation for a holy purpose. Sanctify, then a fast, that is, Proclaim a fast in the name of God.

We slightly touched on the subject of fasting in the first chapter, but deferred a fuller discussion to this place. Fasting, we know, is not of itself a meritorious work, as the Papists imagine it to be: there is, indeed, strictly speaking, no work meritorious. But the Papists dream that fasting, in addition to its merit and worth, is also by itself of much avail in the worship of God; and yet fasting, when regarded in itself is an indifferent work. Medium opus, “a middle work, neutral, neither good nor bad”. — Ed. It is not then approved by God, except for its end; it must be connected with something else, otherwise it is a vain thing. Men, by private fastings prepare themselves for the exercise of prayer, or they mortify their own flesh, or seek a remedy for some hidden vices. Now I do not call fasting temperance; for the children of God, we know, ought through their whole life to be sober and temperate in their habits; but fasting, I regard that to be, when something is abstracted from our moderate allowance: and such a fast, when practiced privately, is, as I have said, either a preparation for the exercise of prayer, or a means to mortify the flesh, or a remedy for some vices.

But as to a public fast, it is a solemn confession of guilt, when men suppliantly approach the throne of God, acknowledge themselves worthy of death, and yet ask pardon for their sins. Fasting then, with regard to God, is similar to black and mean garments and a long beard before earthly judges. The criminal goes not before the judge in a splendid dress, with all his fine things, but casts away every thing that was before elegant in his appearance, and by his uncombed hair and long beard he tries to excite the compassion of his judge. There is, at the same time, another reason for fasting; for when we have to do with men, we wish to please their eyes and conciliate their favor; and he who fasts, not only testifies openly that he is guilty, but he also reminds himself of his guilt; for as we are not sufficiently touched by the sense of God’s wrath, those aids are useful which help to excite and affect us. He then who fasts, excites himself the more to penitence.

We now perceive the right use of fasting. But it is of public fasting that the Prophet speaks here. For what purpose? That the Jews, whom he had before summoned, might present themselves before God’s tribunal, and that they might come there, not with vain excuses, but with humble prayer. This is the design of fasting. We now see how foolishly the Papists have abused fasting; for they think it to be a meritorious work; they imagine that God is honored by abstinence from meat; they also mention those benefits of fasting to which I have referred; but they join fasts with festivals, as if there was some religion in abstaining from flesh or certain meats. We now then perceive by what gross puerilities the Papists trifle with God. We must then carefully notice the end in view, whenever the Scripture speaks of fasting; for all things will be confounded, except we lay hold on the principle which I have stated — that fasting ought ever to be connected with its end. We shall now proceed.

Proclaim, he says, a meeting עצרה otsare is not properly an assembly, but the deed itself: That is, restraint. Literally it is, Proclaim a restraint. And as it means a restraint generally from labor as well as from food, it is applied to designate a feast-day, when men are detained or restrained from labor. — Ed. hence also the word is transferred to festivals. Proclaim, then, a meeting, call the people, sanctify the assembly. The word, sanctify, seems to be taken here in a sense different from what it had been before. The people, in order to engage in holy services, performed those rites, as it is well known, by which they cleansed themselves from their pollutions. No one entered the temple without washing; and no one offered a sacrifice without abstaining from an intercourse with his wife. The Prophet then alludes to these legal purgations when he says Sanctify the assembly.

He afterwards adds, Bring together the old, gather the young sucking the breasts. With regard to the old, we have said before that they are separately named, because they ought to have taken the lead by their example; and further a greater guilt belonged to them, for we know that it is a duty incumbent on the old to govern others, and, as it were, to hold the reins. But when the old themselves become dissolute, and restrain not the lusts of the young, they are doubly culpable before God. It is no wonder then that the Prophet bids here the old to be called; for it became them to be the leaders of others in confessing their repentance. But what follows seems strange. He would have the young, sucking the breasts, to be assembled. Why are these brought in as involved in guilt? Besides, the people were to own their repentance; and yet infants are without understanding and knowledge; so that they could not humble themselves before God. It must, then, have been a mockery and a vain show; nay, the Prophet seems to encourage the people in hypocrisy by bidding young infants to assemble together with men and women. To this I answer, that children ought to have been brought together, that those grown up and advanced in years might through them perceive what they deserved; for the wrath of God, we know, reached to the very infants, yea, and to brute animals: when God puts forth his hand to punish any people, neither asses nor oxen are exempt from the common scourge. Since, then, God’s wrath comes upon brute animals and upon young infants, it is no wonder that the Lord bids all to come forth publicly and to make a confession of repentance; and we see the same to have been the case with brute animals; and when, if the Lord grants, we shall come to the Prophet Jonah, we shall then speak on this subject. The Ninevites, when they proclaimed a fast, not only abstained themselves from meat and drink, but constrained also their oxen and horses to do the same. Why? Because the very elements were involved, as it were, with them in the same guilt: “Lord, we have polluted the earth; whatever we possess we have also polluted by our sins; the oxen the horses, and the asses, are in themselves innocent, but they have contracted contagion from our vices: that we may therefore obtain mercy, we not only offer ourselves suppliantly before thy face, but we bring also our oxen and horses; for if thou exercises the fullest severity against us, thou wilt destroy whatever is in our possession.” So also now, when the Prophet bids infants to be brought before God, it is done on account of their parents. Infants were in themselves innocent with regard to the crimes of which he speaks; but yet the Lord could have justly destroyed the infants together with those of advanced age. It is then no wonder that in order to pacify God’s wrath the very infants are summoned with the rest: but as I have already said, the reason is on account of their parents, that the parents themselves might perceive what they deserved before God, and that they might the more abhor their sins by observing that God would take vengeance on their children, except he was pacified. For they ought to have reasoned from the less to the greater: “See, if God exercises his own right towards us, there is destruction not only hanging over us, but also over our children; if they are guilty through our crimes, what can we say of ourselves, who are the authors of these evils? The whole blame belongs to us; then severe and dreadful will be God’s vengeance on us, except we be reconciled to him.”

We now then perceive why infants were called, together with their parents; not that they might confess their penitence, as that was not compatible with their age, but that their parents might be more moved, and that such a sight might touch their feelings, and that dread might also seize them on seeing that their children were doomed to die with them for no other reason, but that by their contagion and wickedness they had infected the whole land and everything that the Lord had bestowed on them.

He afterwards subjoins, Let the bridegroom go from his closet, or recess, and the bride from her chamber. It is the same as though the Prophet had bidden every joy to cease among the people; for it was of itself no evil to celebrate nuptials; but it behooved the people to abstain from every rejoicing on seeing the wrath of God now suspended over them. Hence, things in themselves lawful ought for a time to be laid aside when God appears angry with us; for it is no season for nuptials or for joyful feasts, when God’s wrath is kindled, when the darkness of death spreads all around. No wonder, then, that the Prophet bids the bridegroom and the bride to come forth from their chamber, that is, to cast aside every joy, and to defer their nuptials to a more suitable time, and now to undergo their delights, for the Lord appeared armed against all. It would have been then to provoke, as it were, His wrath, to indulge heedlessly in pleasures, when he wished not only to terrify, but almost to frighten to death those who had sinned; for when the Lord threatens vengeance, what else is indifference but a mockery of his power? “I have called you to weeping and wailing; but ye have said, ‘We will feast:’ as I live, saith the Lord, this iniquity shall never be blotted out.” We see how extremely displeased the Lord appears there to be with those who, having been called to weeping and fasting, did yet indulge themselves in their pleasures; for such, as I have said, altogether laugh to scorn the power of God. The Prophet’s exhortation ought then to be noticed, when he bids the bridegroom and the bride to leave their nuptials, and to put on the same mournful appearance as the rest of the people. He thus shook off heedlessness from all, since God had appeared with tokens of his wrath. This is the sum of the whole.

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

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

He further adds, Spare, Lord, or be propitious to, thy people; and give not thy heritage to reproach, that the Gentiles may rule over them. Here the Prophet leaves nothing to the priests, but to flee to God’s mercy; as though he had said that now no plea remained for the people, and that they were greatly deceived if they pretended any excuse, and that their whole hope was in God’s mercy. He afterwards shows the ground on which they were to seek and to hope for mercy; and he calls their attention to God’s gratuitous covenant, Give not thy heritage for a reproach to the Gentiles. By these words he shows, that if the Jews depended on themselves, they were past recovery; for they had so often and in such various ways provoked God’s wrath, that they could not hope for any pardon: they had also been so obstinate that the door as it were had been closed against them on account of their hardness. But the Prophet here reminds them, that as they had been freely chosen by God as his peculiar people, there remained for them a hope of deliverance, but that it ought not to have been sought in any other way. We now then understand the design of the Prophet, when he speaks of God’s heritage; as though he had said, that the people could now undertake nothing to pacify God, had they not been God’s heritage: Give not then thy heritage to reproach. He had in view the threatening, which he had before mentioned; for it was an extreme kind of vengeance, when the Lord determined to visit his people with utter destruction; after having worn them out and consumed them by famine and want, God resolved wholly to consume them by the sword of enemies. It is then to this vengeance that he now alludes when he says, That the Gentiles may not rule over them. It is therefore absurd, as many do, to connect with this the discourse concerning the locusts: such a thing is wholly inconsistent with the design of the Prophet. Dr. Henderson, in his learned work on the Minor Prophets, lately published, agrees with Calvin in rejecting the interpretation alluded to here, though adopted by many learned men. He considers that the Assyrians, and not locusts, are described in the beginning of this chapter and that the Prophet “employs language borrowed from the appearance and movements of these insects, in order to make a deeper impression upon his hearers, whose minds were full of ideas derived from them as instruments of the calamity under which they were suffering.” The locusts in the first chapter are spoken of as having already appeared; but the judgment detailed in this chapter is represented as future. — Ed.

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

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

Joel 2:18-19

18. Then will the Lord be jealous for his land, and pity his people.

18. Et aemulatus est (aemulabitur, ad verbum) Jehova (hoc est, zelo ducetur Jehova) super terram suam, et propitius erit (et miserabitur, vel, parcet; nam חמל est parcere) populo suo.

19. Yea, the Lord will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen.

19. Et respondit Jehova (vel, respondebit) et dicit (vel, dicet) populo suo, Ecce ego mitto vobis triticum et mustum et oleum, et saturabimini eo (vel illis potius, est mutatio numeri,) et non dabo vos amplius opprobium inter Gentes.

The Prophet here again repeats, that prayers would not be in vain, provided the Jews truly humbled themselves before God. Then God, he says, will be jealous for his land and spare his people. He confirms what I have already said that God would deal mercifully with his people, because they were his heritage, that is because he had chosen them for himself. For the title of heritage, whence does it proceed except from the gratuitous covenant of God? for the Jews were not more excellent than others, but election was the only fountain from which the Jews had to draw any hope. We now then see why these words, God will be jealous for his land, are added; as though he said “Though this land has been polluted by the wickedness of men, yet God has consecrated it to himself: He will, therefore, regard his own covenant, and thus turn away his face from looking on their sins.” He will spare, he says, his people, that is, his chosen people: for, as I have said, the Prophet no doubt ascribes here the safety of the people, and the hope of their safety, to the gratuitous election of God; for the jealousy of God is nothing else but the vehemence and ardor of his paternal love. God could not, indeed, express how ardently he loves those whom he has chosen without borrowing, as it were, what belongs to men. For we know that passions appertain not to him; but he is set forth as a father, who burns with jealousy when he sees his son ill-treated; he acknowledges his own blood, his bowels are excited, — or, as a husband, who, on seeing dishonor done to his wife, is moved; and though he had been a hundred times offended, he yet forgets every offense; for he regards that sacred union between himself and his wife. Such a character, then, does God assume, that he might the better express how much and how intensely he loves his own elect. Hence he says, God will be jealous for his land. As he has hitherto been inflamed with just wrath, so now a contrary feeling will overcome the former; not that God is agitated by various passions, as I have already said, but this mode of speaking transferred from men, is adopted on account of our ignorance.

He afterwards says, God has answered There is no reason for rendering this in the past tense: it is in the same predicament with the verb, “will be jealous,” in the former verse, and ought to be rendered like it in the future time, “will answer.” The comment founded on this rendering, though true in itself, is yet too refined, and suits not this place. — Ed. and said to his people, Behold, I will send to you corn, wine, and oil. The Prophet does not here recite what had been done, but, on the contrary, declares, that God in future would be reconciled to them; as though he said, “I have hitherto been a herald of war, and bidden all to prepare themselves for the coming evil: but now I am a messenger to proclaim peace to you; if only you are resolved to turn to God, and to turn unfeignedly, I do now testify to you that God will be propitious to you; and as to your prayers know that they are already heard; that is, know that as soon as they were conceived, they were heard by the Lord.” Hence he says, He has answered; that is “If, moved by my exhortation, ye return with sincerity to God, he will meet you, nay, he has already met you; he waits not until ye have done all that ye ought to do; but when he bids you to come to his temple and to weep, he at the same time wipes off your tears, he removes every cause of sorrow and anxiety.” God, then, has answered; that is, “I am to you a certain and sufficient witness, that your prayers have been already accepted before God, though, as I have before reminded you, ye have not offered them.”

And, at the same time, he speaks of the effect, Behold, I will send to you corn, wine, and oil; and ye shall be satisfied. Here, by the effects, he proves that God would be propitious; for want of food was the first evidence of God’s displeasure, to be followed by the destruction which the Prophet had threatened. What does he say now? God will restore to you abundance of corn, wine, and oil; and he says further, I will not give you to the Gentiles for a reproach that they may rule over you

We now then apprehend the meaning of the Prophet; for he not only promises that God would be placable but also declares that he was already placable; and this he confirms by external tokens; for God would immediately remove the sins of his wrath, and turn them into blessings. Hence he says, ‘He will give you abundance of corn, wine, and oil, so as fully to satisfy you.’ As they had perceived that God was angry with them by the sterility of the land, and also by its produce being consumed by chafers, by locusts, and other animals or insects; so now the Lord would testify his love to them by the abounding fruitfulness of every thing. And then he joins another sentence, I will not give you any more for a reproach to the Gentiles. When he says, “any more,” he intimates that they had been before exposed to reproach; and we indeed know that they were then suffering many evils; but there remained that destruction of which we have heard. God does then here promise, that they should no more be subject to the reproaches of the Gentiles provided they repented; for the Prophet ever speaks conditionally. It now follows —

Joel 2:20

20. But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.

20. Et Aquilonarem procul abigam a vobis, et disjiciam eum ad terram desertam et siccitatis: facies ejus ad mare orientale, et terminum ejus (disjiciam; ego enim απο του κοινου repeto) ad mare novissimum: et ascend et foetor ejus, et ascendet putredo ejus; quia magnificavit ad faciendum (hoc est, quia magnifice se extulit ad faciendum.)

In this verse he more fully confirms the Jews, that they might not be afraid of reproach from the Gentiles. It may have been that the Assyrians were now in readiness, prepared for war; it was then difficult to free the Jews from every fear. The Prophet had said generally that they would be no more subject to the mockeries of the Gentiles; but yet fear could not but be felt by them. “We see the Assyrians already armed; and what can we expect but to be devoured by them? for we are not able to resist them.” Anxiety then must have constantly tormented the Jews, had he not distinctly and in express words declared, “It is in God’s power to drive away the Assyrians, and to confound all their attempts.” The Prophet, therefore, is now on this subject. The Northlander, Dr. Henderson agrees with Calvin in rendering this word, Northern or Highlander, and quotes Coverdale as rendering it, Him of the North. He considers this word as of “prime importance in the interpretation of this prophecy.” Locusts visited Palestine not from the north, but from the south. “That, however,” he adds, “which determines the question, is the addition of the patronymic י to צפון, indicating that the North was not merely the quarter whence the subject of the discourse came, but that its native country lay to the North of Palestine; just as התימני, the Temanite, means the Southern, etc. — Ed. he says, will I remove far from you. The Chaldeans and the Assyrians, we know, were northward of Judea. He then means here by the North those enemies, whose preparations terrified the Jews. Hence he says, I will drive them from you, and drive them far into a land of desert and of drought Literally, “Into a land dry and desolate.” — Ed. . By these words he intimates, that though furnished with the greatest forces, and gaping for the land of Judea, and ready in their cupidity to devour it, the Syrians would yet return home without effecting anything; I will cast them into a desert land. In vain, he says, they covet your abundance, and desire to satisfy themselves with the fertility of your land; for I will drive them and their dread away.

He then adds, His face to the east sea, and his rear to the hindmost sea; that is, I will scatter them here and there, so that his front shall be to one sea, (supposed to be the Salt Sea,) and his extremity to the hindermost sea, which was doubtless the Mediterranean: for the Salt Sea was east to the Jews, that is, it lies, as it is well known, towards the east. We now perceive in part what the Prophet means. But it must, at the same time, be added, that the Prophet removes fear from the Jews, which occupied their minds by observing the power of the Assyrians so great and extensive. “What is to be done? though God is present with us, and protects us by his help, yet how will he resist the Assyrians, for that army will fill the land”. “God will yet find means,” says the Prophet; “though the Assyrians should occupy the whole land, from the Salt or the East Sea to the Meridian or Mediterranean Sea, yet will God drive away this vast multitude: there is no reason then that ye should fear.” Hence the Prophet has designedly set forth how terrible the Assyrian forces would be, that he might show that they could not be resisted, unless the Lord should disperse them and disappoint all their efforts. At last he adds, And his ill savor shall ascend: but I am not able to finish to-day.

Prayer.

Grant, Almighty God, that as we continue to excite thy wrath against us, and are so insensible, though thou exhortest us daily to repentance, — O grant, that what thy Prophet teaches may penetrate into our hearts, and be like a sounding trumpet, that we may be really and sincerely made humble before thee, and be so touched with the sense of thy wrath, that we may learn to put off all the depraved affections of our flesh, and not merely to deplore the sins we have already committed: and do thou also look upon us in future, that we may diligently walk in thy fear, and consecrate ourselves wholly to thee; and as thou hast deigned to choose us for thine inheritance, and gather us under thy Christ, may we so live under him as our leader, until we be at length gathered into thy celestial kingdom to enjoy that happy rest, which thou hast promised to us, and which thou promisest also daily, and which has been purchased by the blood of the same, our Lord Jesus Christ. Amen.

Lecture Forty-fourth

Yesterday the Prophet spake of the northern enemy, and said that it was in God’s power to drive him far away, that he might not hurt the people, that his vast army would not prevent the dispersion of his power and enterprises. Now he adds this, which we could not finish yesterday, Ascend will his ill savor, and ascend will his rottenness; for highly has he borne or exalted himself to do his purpose The Prophet expresses here more than in the former sentence, and that is, that God would turn to reproach the whole power of the Assyrian. The reason he subjoins deserves to be noticed, ‘He has highly exalted himself in his doings,’ which means, that he was elated with great pride, thinking he could do anything; therefore he says, ‘Ascend will his rottenness and ill savor.’ This contains a very striking allusion; for when men deliberate about great things, it is the game as if they were to raise up themselves on high; and we also observe that hither tend their designs, who are engaged in difficult and arduous undertakings; for they are not content with their lots but try to climb above the clouds. Since then the design of all mortals is to rise aloft, when they seek for themselves more than what is just, the Prophet, deriding this folly, says, “Ascend will the ill savor of the Assyrian, as a bad smell ascends from a putrid carcass. He thinks,” he says, “that he can do what he pleases, as though heaven and earth were under his control: his power, enterprises forces and splendor, shall not ascend; but his ill savor only shall ascend as from a dead carcass.” Why so? “He has mightily exalted himself,” he says, “to do his purpose.”

He now understand the design of the Prophet: and hence this useful instruction may be gathered, that God so checks the foolish confidence of those who pride themselves on their own strength, that he not only casts them down, but also turns their glory into shame, so that nothing ascends from them but ill savor and the smell of rottenness. Now follows what is of an opposite character: —

Joel 2:21

21. Fear not, O land; be glad and rejoice: for the Lord will do great things.

21. Ne timeas terra, exulta et laetare; quia magnifice extulit se Jehova ad faciendum.

Here he shows that God would have his turn to exalt himself, which the Assyrian presumptuously attempted to do. For God seems for a time to lie still, when he withholds himself, when he puts not forth his power, but waits to see the tendency of the insane conspiracies and the Satanic madness of those who rise up against him and his Church. But having for a time thus restrained himself, he at length comes forth; and this is what the Prophet means when he says, God has highly exalted himself to do his purpose. The Assyrian first attempted this; but now the Lord in his turn will raise up himself. God indeed could have done this before, but he would not; and we see this to be his usual mode of proceeding, to connive at the presumption of men, till the ripened time comes which he has predetermined; and then he dissipates in a moment their enterprises.

God, then, has now nobly exalted himself; therefore rejoice and exult, O Land. But he says first, Fear not, O Land; and then, Exult and rejoice For it was necessary, in the first place, to remove the fear with which the minds of all were now seized. The Prophet, then, begins with consolation; for the Jews could have hardly entertained any joy, except the fear that oppressed them was first shaken off. Hence the Prophet maintains due order by saying, “Fear not, O Land, but rather exult and rejoice.” He afterwards subjoins —

Joel 2:22

22. Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.

22. Ne timeatis bestiae agri, quia germinarunt pascua deserti, quia arbor protulit fructum suum, ficulnea et vitis protulerunt virtutem (vel, substantiam) suam.

Here the Prophet turns his address to the beasts; not that his instruction suited them; but it was a more efficacious mode of speaking, when he invited the very beasts to a participation of the people’s joy; for except the Jews had been made to know that God’s wrath was now nigh at hand, no consolation which the Prophet has hitherto applied would have been of any weight with them. But now since they perceived that God’s wrath did not only suspend over them, but extended much farther, even to the beasts, and since the Lord would have mercy on them, so that his blessing would be partaken in common by the beasts and brute animals, the address was far more impressive. We hence see that the Prophet, for the best reason, directed his discourse to the very beasts, though destitute of mind and discernment. For in addressing brute animals he addressed men with double force; that is, he impressed their minds more effectually, so that they might seriously confess how great was God’s wrath, and also how great would be his blessing.

Beasts, he says, fear not. Then the beasts of the field ought to have dreaded the judgment of God which he had before denounced; for except God had been pacified to his people, the fire of his wrath would have consumed the whole land, trees and pastures; so all the beasts must have been famished. But now when God is reconciled to his people, his blessing will smile on the brute animals. What then is to be said of men? For God is properly propitious to them, and not to brute animals. We hence see that the fruit of reconciliation is made more evident, when it is in part extended to the brute creation.

He therefore says, Fear not, ye beasts of the field: for the pastures of the desert will grow, the trees will bring forth their fruit. By these words the Prophet intimates, that had God’s wrath toward his people been implacable, the sterility of the land would not have been improved. Now then whence came so sudden a change that the pastures grew, that the trees produced their fruits, both the fig-tree and the vine, except that God was pleased to bless the land, after having received men into favor? We now then apprehend the meaning of the Prophet, even this, — that the land would be made by an angry God to execute his judgment, and that there would be no remedy for the barrenness of the land until men propitiated God. This is the sum of the whole. It now follows —

Joel 2:23

23. Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month

23. Et filii Sion exultate, et gaudete in Jehova Deo vestro, quia dedit vobis pluviam ad justitiam (alii vertunt, doctorem justitiae; sed de eo paulo post dicemus) et descendere faciet vobis imbrem pluviam (vel, pluviam tempestivam, ut vertunt: dicemus etiam de hac voce) et pluviam in mense primo.

He now exhorts the Jews also to rejoice, but in a way different from that of the land and of the beasts. Rejoice, he says, in your God. For the beasts and the sheep, while rejoicing, cannot raise their thoughts higher than to their food: hence, the joy of brute animals, as they say, terminates in its object. But the Prophet sets forth God before the Jews as the ground of their joy. We then see how he distinguishes them from brute animals from the land and other elements; for he not only bids them to rejoice in meat and drink, in the abundance of provisions, but he also bids them to rejoice in the Lord their God; and he says no more, “The land will yield its strength, or the vines and fig-trees, or the trees, will produce their fruit, and the pastures will grow;” no, he speaks not now in this manner, but he says “God himself will give you rain:” for he had to do with men, endued with understanding, yea, with those very Jews who had been from their childhood taught in the law of God: he speaks, not only of the land, not only of bread and wine, but of the Giver himself.

He then reminds them of God’s blessing, and declares that God would be so propitious to them as to pour down his grace upon them, and act the part of a father and a guardian towards them. God then, he says, will bring forth or give to you rain according to what is necessary. Some translate המורה emure a teacher; and the meaning of the word, we know, is doubtful. At the same time מורה mure is very often taken for rain, and sometimes generally, and sometimes for a particular kind of rain, as we shall presently see. Though then מורה mure signifies a teacher, yet the context here seems not to allow that sense. They who have thus taken it seem to have been led by this one reason, — that it is absurd to set in the first place, and as it were on a higher grade, those fading blessings which belong only to the support and nourishment of the body. But this reason is very foolish; for the Prophets, we know, lead children as it were by initial principles to a higher doctrine. No wonder then that the Prophet here affords them a taste of God’s favor in blessings belonging to the body; he afterwards ascends higher, as we shall see: and this view is certainly what the context demands; for the Prophet says at last, “I will hereafter pour my Spirit on all flesh,” etc. In these words the Prophet commends the favor of God, which ought to be held as the most valuable: but he begins now with temporal benefits, that he might lead by degrees, and by various steps, a people, rude and weak, to something higher.

Then the word, teacher, by no means suits this place; and we must mark also what immediately follows. He introduces a word derived from מורה mure; he afterwards adds מורה mure the second time, which no doubt, means rain; all confess this, and confess it to be taken for rain in the same verse. When all agree then on this point, it seems somewhat strained to render it in the same verse a teacher and also rain; especially since we find that the Prophet’s object is this, — to make the people to recognize God’s blessing in outward things. There is also another thing which has lead astray these interpreters. There follows immediately the word לצדקה latsadke, according to what is just. When they join together these word, המורה לצדקה emure latsadke, they ask, What is the rain of righteousness? They have hence thought that a teacher is here meant. But we know that משפט and צדקה meshapheth and tsadke are often taken in Scripture for a just measure, for equity. “God then will not deal with you unequally as hitherto; but having been reconciled to you, he will reassume the part of a father, and will also observe towards you a legitimate order; for things have been on both sides in confusion, inasmuch as ye have been carrying on war against God, and your wickedness has subverted the whole order of nature. But now, God being pacified towards you, there will be on both sides an equable state of things, everything will be in a fitting condition; he will not deal with you any more in an irregular manner.” We now then perceive the real meaning of the Prophets and see how frivolous are the reasons which influenced these interpreters, who have rendered the words, “Teacher of righteousness.” I do not love strained expositions.

Let us now return to the words of the Prophet: He will give to you, he says, rain according is what is fit; then he adds, He will make to descend on you showering rain, (using another word;) and he adds again the word מורה mure, which, no doubt, means rain, and no one denies this. But yet it seems that the word גשם geshem has here a specific meaning, and some think it to be a violent shower, occasioned by a storm or tempest; and yet we may gather from many parts of Scripture that the word means rain in general. Now מורה mure seems here to be taken for the rain of September, which the Greeks call τξωιμον, προιμον; and so they call מלקוש melkush οψιμον, opsimon, or the latter rain, as a common interpreter has rendered it. And the cultivated land, we know, needs these two rains, that is, after sowing, and when the fruit is ripening, — after sowing, that the ground by receiving moisture may make the seed to grow; for it then wants moisture to nourish the roots. Hence, the rain of September or October, which is after sowing, is rightly called seasonable rain; and the Greeks, as I have already said, call it πρωιμον proimon; and James, following them, so calls it in James 5, ‘He will give you rain,’ he says, ‘both of the first time and the late rain,’ that is, of the month of March. For in those warm climates the harvests we know, is earlier than with us. We here gather the corn in July but they gather it there in May. The fruit then ripens with them in March, when they need the late rain. And in Jeremiah 5 it appears quite evident, that מורה mure, as in this place, is called the rain, which comes down after sowing; for God says there, ‘I will give you,’ etc., and first he uses the general word גשם geshem, and then he adds the two kinds of rain, which are also mentioned here; and afterwards he adds, ‘In their time,’ that is, each rain in its time and season. — Then מורה mure has its time, and מלקוש melkush also has its time; otherwise the words of the prophet would not be consistent.

We now see what the Prophet means. Of the word מלקום melkush we have said something in Hosea. Then the Prophet says now, that God would be so propitious to the Jews, as to neglect no means of testifying his favor towards them; for he would give them rain in the month of October and in the month of March, to fertilize the ground after sowing, and before the harvest or before the fruit came to maturity. Here then is promised to the Jews that the land would be made fertile by natural means. It now follows —

Joel 2:24

24. And the floors shall be full of wheat, and the fats shall overflow with wine and oil.

24. Et implebuntur horrea frumento et resonabunt torcularia vino (musto, ad verbum: diximus de hac voce prius,) et oleo.

He goes on with the same subject in this verse, and shows the effects of rain; for when the earth is irrigated and satiated with sufficient moisture, it brings forth fruit, rich and plentiful. God then will cause that the rains shall not be useless, for the floors shall be full of wheat, and the fats shall overflow with wine as well as oil. He afterwards adds —

Joel 2:25

25. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you.

25. Et reddam vobis annos (pro aliis annis, subaudiendum est) quibus comedit locusta, bruchus, eruca (חסיל, alii vertunt, rubiginem: sed dixi primo capite me non adeo solicitum esse de istis vocibus, quia etiam ignotae sunt hodie ipsis Judaeis; sed certum est esse insecta, quae corrumpunt omnes terrae fruges, ut tunc diximus,) exercitus meus magnus, quem miseram ad vos.

The Prophet confirms what he had previously said, and states what is of an opposite character, — that God can as easily restore a rich fruitfulness to the land as he had before rendered it barren by sending devouring insects. I will give you years, (for the other years,) he says; and that the Jews might more fully understand that all this was in God’s hand, he expressly declares that the cankerworms, the chafers, and the locusts There are four sorts mentioned in Hebrew as in the first chapter: one of them is omitted here and in the Latin text. — Ed. , were his army and as it were his hired army, whom he had employed as it seemed good to him. The spoilers, then, which had destroyed the whole produce of the land, were, as the Prophet declares, the messengers of God: it was not, he says, by chance that the locusts, or the cankerworms, or the chafers came; but God hired these soldiers, they were his forces and his army to distress the whole people; then famine and want consumed them. It is not then to no purpose that the Prophet mentions here that these destructive insects were God’s army; it is to show more fully what is here promised; for God, who had by this army devoured the whole increase of the land, can now easily restore plenty for the barrenness of past years. Now, when any one lays down his arms, the land is afterwards cultivated, and brings forth its usual fruit: so the Lord also now shows, that the land had been barren, because he had sent forth his army, which laid waste its whole produce. But now, he says, when I shall restore you to favor, there will be no army to devour your fruit: the land then will nourish you, for there will be nothing to prevent you to receive its wonted produce.

Had not the Jews been made assured that the land had been sterile, because the locusts, and the chafers, and the cankerworms, were the army which the Lord had prepared they might have ever dreaded these spoilers: “Surely the locusts will spring up, the chafers and the cankerworms will come, to devour all the fruit.” The Prophet shows that this happened not by chance: “Now then, when God shall be reconciled to you, the land will yield its increase, and nothing shall hinder you from enjoying its abundance.”

By calling this army great, he shows that God has no need of strong forces to subdue men; for when he prepares locusts and insects, which are but little things, they snatch food from the mouths of men and leave them in want; though no one puts forth a sword against them, they yet pine away with hunger. The Prophet then derides here the arrogance of men, and shows that God needs not do much, when he intends to reduce them to nothing. Let us now proceed —

Joel 2:26

26. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed.

26. Et comedetis comedendo et vos satiando, et laudabitis nomen Jehovae Dei vestri; quia egit vobiscum mirabiliter (ad miraculum,) et non pudefiet populus meus in perpetuum.

He now concludes what he has hitherto said of God’s blessing. As the Jews were starving while God was offended, so he promises that when reconciled to him they should have abundance of produce from the land: Ye shall eat plentifully, he says, and satisfy yourselves. But he mentions also their gratitude; for it was an evidence of true repentance when they praised the name of God, whom they understood to be the giver of their abundance; for he had before proved that the land was under his power, when he consumed its whole substance, so that none of it came to supply the wants of man. Hence the Prophet exhorts them to give thanks, that they might thus declare that they from the heart repented. Ye shall then praise the name of Jehovah your God”. Why? “Because he will deal with you wonderfully. He takes away here every plea for ignorance. We know how difficult it is to lead men to do this act of religion, for which we yet confess that we were born; for what is more natural than to acknowledge God’s bounty towards us, when we enjoy many blessings? But yet, though God in various ways stimulates us, he cannot draw from us genuine gratitude. This is the reason why the Prophet now says, “God will deal with you wonderfully: though ye are stupid, God will yet by his power awaken you; for he will not deal with you in a common way.” He then mentions something miraculous, that he might leave to the Jews no excuse, in case they considered not God’s bounty and perceived not in this change, first, what they had deserved and then how merciful God had been to them: for this change could not have been ascribed to chance; nor was it a common thing, that when the Jews had been for four successive years nearly consumed with wants and when the enemy was at hand, they should see the land now fruitful, that they should see it freed from destructive insects, that they should be also at peace, and not disturbed by the dread of any foreign enemy. Since the Lord, then, would beyond hope give them a serene instead of a turbulent sky, should not such a wonderful change deeply affect them? This is what the Prophet now means, — “As the Lord will deal with you wonderfully, there will be no excuse for your torpidity, if ye will not be diligent in praising his name.”

Not ashamed, he says, shall my people be for ever. The Jews are here reminded by implication of their former disgrace; for they had been greatly confounded; though enemies touched them not, no, not even with their finger, they yet died through famine; an enemy was also prepared, as we have seen, to destroy them. They were therefore frightened with dread, and also perplexed with their own evils, by which God had almost worn them out. The Prophet says now, My people shall not be ashamed for ever, intimating that God would at length relieve his people from their evils, that they might not, as hitherto, be ashamed. He at last subjoins —

Joel 2:27

27. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed.

27. Et cognoscetis, quia in medio Israel ego, et ego Jehova Deus vester, et nullus praeterea: et non pudefiet populus meus in seculum.

He repeats the same sentence; and in the beginning of the verse he unfolds what I have already said — that the miracle would be such as to constrain the people to praise God. Ye shall know that I am in the midst of Israel: and this was the case, because God showed not in an ordinary way his kindness to them, and especially because it had been foretold, and also because this reason had been adduced — that God was mindful of his covenant. The manner, then, in which he dealt with them, and farther, the prediction itself, left to the people no pretext for ignorance. Hence the Prophet now says, ‘Ye shall know that I am in the midst of Israel,’ and still more, ‘that I am Jehovah your God.’ By these words the Prophet reminds us, that the deliverance of the people from their evils was to be wholly ascribed to the gratuitous mercy of God; for we have already seen, that things would have been past hope, had not this consolation been added — ‘Turn ye even now to me.’ The Prophet therefore repeats, that there would be no other reason why God would deal so kindly with his people, and so mercifully spare them, but this — that he dwelt in the midst of Israel: but whence was this dwelling, except that God had gratuitously chosen this people? This indeed availed much to raise up the people; for how could they have hoped that God would be propitious to them, had they not been reminded of this truth that God was dwelling in the midst of them? Not because they were worthy, but because he deigned to come down to them.

He afterwards adds, And none else. By this sentence the Prophet more sharply stimulates them to return immediately to God; for if they deferred longer disappointment would be in delay. That the Jews, then, might not, after their usual manner, procrastinate, he says that there is no other God; and thus he shows that there was no remedy for their evils, except they sought to be reconciled to God. “There is then no God besides me, and I dwell in the midst of thee.” The Lord claims to himself every power, and then kindly invites the people to himself, and for this reason, — because he dwells in the midst of them. That the people, then, might not form other expectations, God shows that all their hope was in him alone. He farther shows, that salvation was not to be sought afar off, provided the people had not forgotten the covenant, that God was dwelling in the midst of them. But a higher doctrine follows —

Joel 2:28

28. And 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:

28. Et accidet post sic (hoc est, postea,) effundam Spiritum meum super omnem carnem: et prophetabunt filii vestri et filiae vestrae: senes vestri somnia sommabunt: juvenes vestri (aut, viri electi) visiones videbunt.

We have explained why the Prophet began with earthly blessings. One may indeed think that this order is not regular; for Christ does not in vain remind us, that the kingdom of God ought to be first sought, and that other things shall be added in their place, (Matthew 6;) for food, and every thing that belongs to this frail life, are, as it were, additions to the spiritual life. But the Prophet designedly mentioned first the evidence of God’s favor in outward benefits; for we see how slow the perceptions of men are, and how slothful they are in seeking spiritual life. As, then, men rise to things above with so much difficulty, the Prophet makes use of the best helps; and we must indeed be dealt with as we usually deal with children. For as there is not so much discernment in them as to be influenced by reasons, we set before them what is suitable to their weak and simple comprehension; so the Prophet did; for he showed first that God would be kind to the Jews in food for the body, and having used this as a help, he then added, Afterwards I will pour my Spirit upon all flesh.

By these words the Prophet reminds us, that people act absurdly when they are satisfied with vanishing things, when they ask of God nothing more excellent than to be pampered like brute animals; for in what do the children of God differ from asses and dogs, except they aspire after spiritual life? The Prophet, then, after having set before them lower things, as though they were children, now brings before them a more solid doctrine, (for thus they were to be led,) and affords them a taste of the favor of God in its external signs. “Ascend, then, now,” he says, “to spiritual life: for the fountain is one and the same; though when earthly benefits occupy and engross your attention, ye no doubt pollute them. But God feeds you, not to fill and pamper you; for he would not have you to be like brute animals. Then know that your bodies are fed, and that God gives support to you, that ye may aspire after spiritual life; for he leads you to this as by the hand; be this then your object.” We now, then, understand why the Prophet did not at first speak of the spiritual grace of God; but he comes to it now. He began with temporal benefits, for it was needful that an untutored people should be thus led by degrees, that on account of their infirmity, sluggishness, and dullness, they might thus make better progress, until they understood that God would for this end be a Father to them.

Prayer.

Grant, Almighty God, that since we want so many aids while in this frail life, and as it is a shadowy life, we cannot pass a moment, except thou dost continually, and at all times, supply through thy bounty what is needful, — O grant, that we may so profit by thy so many benefits, that we may learn to raise our minds upwards, and ever aspire after celestial life, to which by thy gospel thou invites us so kindly and sweetly every day, that being gathered into thy celestial kingdom, we may enjoy that perfect felicity, which has been procured for us by the blood of thy Son, our Lord Jesus Christ. Amen.

Lecture Forty-fifth

And it shall be, that I shall afterwards pour my Spirit upon all flesh, and prophesy shall your sons and your daughters and your old men shall dreams dream, and your young men shall visions see. We mentioned in our last lecture why the Prophet now at length speaks of the spiritual grace of God, having before spoken of earthly blessings. The order may seem indeed irregular; but it can be easily accounted for. The Prophet said first that God, being reconciled to the people, would openly manifest this by external proofs, by restoring abundance of wine and corn; for the almost wearing out of the people by famine and want, being the evidence of God’s vengeance, the Prophet made the testimony of reconciliation to be in tokens of a contrary kind. But as the restoration of the Church consists not either in the fruitfulness of the land, or in the abundance of provisions, the Prophet now raises higher the thoughts of the godly, and makes them to look for the spiritual grace of God: hence he says, I shall afterwards pour my Spirit upon all flesh

The Prophet, no doubt, promises here something greater than what the fathers under the Law had experienced. The gift of the Spirit, we know, was enjoyed even by the ancients; but the Prophet promises not what the faithful had before found; but, as we have said, something greater: and this may easily be gathered from the word here used, “pour out;” for שפך shephek means not to distill, but to pour forth in great abundance; and God did not pour out his Holy Spirit so abundantly and so largely under the law as after the manifestation of Christ. Since, then, the gift of the Spirit was more copiously given to the Church after the advent of Christ, the Prophet uses here an unwonted expression — that God would pour out his Spirit.

Another circumstance is added, upon all flesh. Though the Prophets, as we know, had formerly their colleges, yet they were but few in number. As then the gift of prophecy was rare among the Jews, the Prophets in order to show that God would deal more bountifully to his new Church when restored, says, that he would pour out his Spirit upon all flesh. He then intimates that all in common would be partakers of the gift of the Spirit, and of its rich abundance, while under the law a few had but a sparing taste of it. We now then perceive the design of the Prophet; it was to make a manifest difference between the state of the ancient people and the state of the new Church, of the restoration of which he now speaks. The comparison is, that God would not only endow a few with his Spirit, but the whole mass of the people, and then that he would enrich his faithful with all kinds of gifts, so that the Spirit would seem to be poured forth in full abundance: I will then pour out my Spirit upon all flesh. We hence learn how absurdly the Greek interpreter has rendered this, “I will pour out from my Spirit:” for he diminishes this promise by saying, “From my Spirit,” as though God promised here some small portion of his Spirit; while, on the contrary the Prophet speaks of abundance, and intended to express it.

It follows, Prophesy shall your sons and your daughters. The Prophet now proceeds to explain what he had said, unfolding at large what he meant by the expression, “upon all flesh,” which was this, — that the whole people would prophesy, or that the gift of prophecy would be common and prevail every where among all the Jews, in a new and unusual manner. The ancients had also Prophets though in number few; but now the Prophet extends this gift and favor to all orders: Prophesy then shall your sons and your daughters, he says, so that he does not exclude women.

He afterwards mentions two kinds of prophesying, Your old men shall dreams dream, and your young men shall visions see. “Young men” mean literally “chosen,” בחורים bechurim: but as in middle age strength prevails most in man, those who possess vigor and judgment, and as yet retain their strength, are called “chosen:” hence by “chosen” he means those of mature age. When God manifested himself to the Prophets, it was usually done, we know, by dreams and visions, as it is said in Numbers 12: this was, as we may say, the ordinary method. The Prophet now refers to these two modes of communication, and says, that the gift of prophecy would be common to men and women, to the old and those of middle age. We now perceive the import of this verse. There is then no difference between dreams and visions, only the Prophet mentions these two kinds, that readers might better understand, that what the Prophet had stated before generally would be common to all.

But I have already said that this prophecy must be referred to the advent of Christ; for we know that what is here described was not fulfilled until after Christ appeared in the world: and the Prophet now preaches of the new restoration of the Church, which we know, was suspended until the Gospel was proclaimed. Let us now then see whether God, after Christ was revealed, performed what he had spoken by his Prophet. Peter, in Acts 2, says, that this prophecy was fulfilled when the Spirit was sent. But it may be objected, that all were not endued with the gift of prophecy, even when God opened all the treasures of his grace; and Paul says that they were not all prophets even when the Church especially flourished; and experience proves the same. How then could Peter say, that this — that God would pour out his Spirit upon all flesh, was fulfilled? To give a reply to this is not difficult: let us only remember, that the Prophet speaks comparatively, as the Scripture is wont to do. He affirms not in express terms that all would be partakers of this gift, but that in comparison with the ancient Church, this gift would be as it were common, and that it was so is well known: for if any one compares the ancient Church with that abundance which God vouchsafed to his people after Christ’s advent, he will certainly find true what I say — that the Spirit of God, who was given only to few under the law, was poured out upon all flesh. True then is what the Prophet says, provided this contrast is to be understood — that God was much more bountiful towards his new Church than formerly towards the fathers: for the Prophets then were not many, but they were many under the gospel.

We must also remember that the Prophet hyperbolically extols the grace of God; for such is our stupidity and dullness, that we can never sufficiently comprehend the grace of God, except it is set forth to us in hyperbolical language; nor is there indeed any excess in the thing itself, if we take a right view of it: but as we hardly understand the hundredth part of God’s gifts, when he presents them before our eyes, it was needful to add a commendation, calculated to elevate our thoughts. The spirit of God is then constrained to speak hyperbolically on account of our torpidity or rather carelessness. We need not however to fear, lest our thoughts should go beyond the words; for when God would carry us above the heavens, we can hardly ascend two or three feet.

We now then perceive why the Prophet mentions all flesh without exception: first, there were more Prophets, as I have said, under the gospel than under the law; hence, the comparison is very suitable; — and, secondly the Prophet speaks not here of the public office of teaching, for he calls those Prophets who had not been called to teach, but who were endued with so much of the light of truth, that they might be compared with the Prophets; and certainly the knowledge which flourished in the primitive Church was such, that the meanest were in many respects equal to the ancient Prophets; for what did God confer on the ancient Prophets except the power of foretelling something to come? It was a special gift, and very limited. Besides these predictions are hardly worthy to be compared with the celestial wisdom made known in the gospel. Faith then after the coming of Christ, if rightly estimated according to its value, far excels the gift of prophecy. And so the Prophet here, not without reason, dignifies with so honorable name those who were private men, and to whom was not intrusted the office of teaching among the people, but who were only illuminated; for their light was much superior to the gift of prophecy in many of those who lived under the law. We now understand what the Prophet means when he makes the Spirit of God to be common, without distinction, to all the godly, so that they possess what excels the gift of prophesying.

Now as to the two kinds of gifts mentioned here, it must be observed, that the Prophet spoke according to what was commonly known among the people: for as the Jews were accustomed to dreams and visions, the Prophet therefore made use of these terms; and this manner of speaking occurs often in the Prophets, and it ought to be borne in mind by us. When they speak of the worship of God, they mention sacrifices, ‘They shall come and bring frankincense and gold; they shall lead camels laden with the wealth of the land.’ In short, in their prophecies they raise altars and build a temple: and yet no such things were seen after Christ appeared: for the Gentiles came not to Jerusalem to offer sacrifices; nay, shortly after the temple was destroyed, there was no altar among them, and the whole legal worship ceased. What then is to be understood by such expressions, as — that people shall come from all places to sacrifice together? Even this — They set forth under a visible form the spiritual worship of God. It is so in this place; as it was the usual way among the ancients that God manifested himself by dreams and visions to the Prophets, so he says, your old men shall dreams dream, and your young men shall visions see: but the Prophet no doubt sets forth under these forms of speech that light of knowledge in which the new Church excelled after Christ appeared: he indeed compares the light of faith to prophecy, as we have already stated; but he accommodates his manner of speaking or his discourse to the comprehension of his people, for he knew whom he addressed. All the Prophets have followed the same rule; ‘There shall be offered a sacrifice,’ says Malachi, ‘from the rising to the setting of the sun.’ What is this sacrifice? The Papists take this for the mass; “Then under the kingdom of Christ there is to be some sacrifice; and we do not now offer to God sheep and calves; it therefore follows, that there is to be the sacrifice of bread and wine:” and this is said, as though the Prophet had thus refinedly philosophized on the word, sacrifice, while he was teaching a rude people according to what they could bear. But what he meant was, that the worship of God would be universal among all nations. The same thing is intended by Joel when he says, I shall pour forth my Spirit upon all flesh: your old men shall dreams dream, and your young men shall visions see. We now see the whole meaning of the Prophet. Now it follows —

Joel 2:29

29. And also upon the servants and upon the handmaids in those days will I pour out my spirit.

29. Atque etiam super servoset super ancillas in diebus illis effundam Spiritum meam.

As the particle גם gam amplifies in Hebrew, it seems singular that the Prophet now limits to a few a gift common to all; for he had previously said, “Upon all flesh will I pour out my Spirit;” and now, “Upon servants and handmaids;” and he puts down “Also”. If he had simply said “Upon servants and handmaids will I pour out my Spirit,” there would have been no inconsistency, for it would have been the explanation of his former statement; for we know that what the Prophet says of all men must be taken with exception, inasmuch as many who were unbelievers were without this gift, and even those who before excelled in some sort of divine knowledge; we indeed know that the Jews were blinded, and we also know that not all among the common people were partakers of this excellent gift. There is no doubt, therefore, but that this which is said of “all flesh,” must be limited to the Church. It would not, then, have appeared strange, had the Prophet now added, “Upon servants and handmaids;” but the particles וגם ugam, “And also,” create difficulty: it is a way of speaking to enlarge on what has been said, but here it seems not to enlarge; for to pour out the Spirit upon all the people, is more than to pour it out on servants and handmaids. The solution is twofold: the particles וגם ugam are sometimes to be taken confirmatively. ‘I have blessed him,’ said Isaac of his son Jacob, ‘and also blessed shall he be.’ So in this place we may take the words of the Prophet to be, yea surely, being a repetition serving to confirm what had been said: but I prefer another sense; for the Prophet, I doubt not, meant here to add something more incredible than what he had previously said, “Upon servants and maid-servants will I pour out my Spirit,” that is, even upon those who were before Prophets; for they shall be enriched with a new gift, and shall gain increasing knowledge after the restoration of the Church, which is now approaching. We apprehend this to be the meaning of the Prophet. He had promised the grace of the Spirit to the whole body of the faithful, which appears, as I have said, from comparing the ancient state with our own: but now, after having spoken of the mass or the common people, he comes to the Prophets, who were superior to others who before performed the office of teaching, who attained rank and degree in the Church; these also shall gain accessions; that is, “My Spirit shall not only be conspicuous in the ignorant and the common people, but also in the Prophets themselves.”

Surely it is a greater thing when they are taught who were before superior to others, and whom the Lord had set over the Church, and when they appear as new men, after having received a gift which the Lord had not previously conferred on them. When, therefore, new light appears in such men, it is certainly a greater thing than when the Spirit is poured out on the common people. We now then see the Prophet’s meaning as to the servants and the handmaids. However true in itself is what is here advanced, yet the exposition seems rather too refined, and what the passage does not require. The difficulty stated will vanish, when we consider that “all flesh” is a general expression, afterwards particularized and limited: and “and all flesh,” according to what is subsequently specified, evidently means all conditions of men, men in all states and of every age, and not the whole of mankind. “And also,” in verse 29, is very emphatical, as the persons afterwards mentioned were of the lowest grade, “servants and handmaids,” that is, slaves: and such were many of the first converts to Christianity. See Galatians 3:28; Colossians 3:11. Though the word for ‘servants’ does not necessarily mean those in a servile condition, yet it has that meaning. The same is true of the word for handmaids. Hagar, expressly called a bondwoman by Paul, is called by this name, Genesis 16:1. And to view the words as signifying slaves, would make the prophecy more striking, as being literally fulfilled at the first promulgation of the Gospel.

He then repeats, In those days, intimating that so sudden and incredible the change will be, that Prophets will seem to have been before untaught men; for a much more excellent doctrine shall be given them. Then God shall so pour out his Spirits that all the ancient prophecies will appear obscure and of no value, compared with the great and extraordinary light which Christ, the Sun of Righteousness, will bring at his rising. And he mentions “handmaids”, for there were, we know, Prophetesses under the Law. Let us now go on —

Joel 2:30-31

30. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.

30. Et ponam (statuam) prodigia in coelis et terra, sanguinem et ignem et columnas nubis.

31. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come.

31. Sol vertetur in tenebras et luna in sanguinem, antequam veniat dies Jehovae magnus et terribilis.

The Prophet seems here to contradict himself; for he had hitherto promised that God would deal kindly and bountifully with his people; and every thing he has said tended to elevate the spirits of the people and fill them with joy: but now he seems again to threaten them with God’s wrath and to strike miserable men with fear; who had not as yet a breathing time; for at the time the Prophet spoke, the Jews, we know, were in the greatest sorrow. What then is his purpose in adding a new cause of grief, as though they had not sorrow and lamentation enough? But it is rather an admonition than a threatening. The Prophet warns them of what would be, lest the faithful should promise themselves some happy condition in this world, and an exemption from all cares and troubles; for we know how prone men are to self-indulgence. When God promises any thing, they flatter themselves and harbor vain thoughts, as though they were beyond the reach of harm, and free from every grief and every evil. Such indulgence the flesh contrives for itself. Hence the Prophet reminds us, that though God would bountifully feed his Church, supply his people with food, and testify by external tokens his paternal love, and though also he would pour out his Spirit, (a token far more remarkable,) yet the faithful would continue to be distressed with many troubles; for God designs not to deal too delicately with his Church on earth; but when he gives tokens of his kindness he at the same time mingles some exercises for patience, lest the faithful should become self-indulgent or sleep on earthly blessings, but that they may ever seek higher things.

We now then understand the Prophet’s design: he intends not to threaten the faithful, but rather to warn them, lest they should deceive themselves with empty dreams, or expect what is never to be, that is, to enjoy a happy rest in this world. Besides, the Prophet regards also another thing: we know indeed that men are hardly led to seek the grace of God, except when they are, as it were, forcibly drawn; hence spiritual life is neglected, and whatever belongs to the celestial kingdom, when we have all kinds of supplies on earth. The Prophet then commends here the spiritual grace of which he speaks, for this reason, — that the condition of men would be miserable, were not the Lord to exhilarate their minds and refresh them with the comfort which we have already noticed. — How so? There will be prodigies in heaven and on earth, the sun shall be turned into darkness, and the moon into blood, and all things shall be in disorder and in horrible darkness. What then would become of men, were not God to shine on them by the grace of his Spirit, to support them under such a confusion in heaven and on earth, and to show himself to be their Father?

We then see that this was added for the fuller commendation of God’s grace, that men might know, that they would be much more miserable if God called them not to himself by the shining light of his Spirit. And that this was the Prophet’s design, we may learn from the discourse of Christ, which he made to his disciples a short time before his death. They asked what would be the sign of his coming, when he reminded them of the destruction of the temple, (Matthew 24:3-25:46). They thought that he would immediately accomplish that triumph of which they had heard, that they would be made participators of that eternal beatitude of which Christ had so often spoken to them. Christ then warned them not to be deluded with so gross a notion. He spoke of the destruction of Jerusalem, and then declared that all these things would be only the presages of evils — “These,” he says, “shall be only the preludes; for tumults will arise, wars shall be, and all places will be full of calamities; in a word, there will be an immense mass of all evils.” As Christ then corrected the mistake, with which the minds of the disciples were imbued, so the Prophet here checks vain imaginations, lest the faithful should think that Christ’s kingdom would be earthly, and fix their minds on corn and wine, on pleasures and quietness, on the conveniences of the present life: I will give you, he says, prodigies in heaven and on earth blood, fire, and dark clouds; the sun all be turned into darkness, and the moon into blood, before it shall come — the day of Jehovah, great and terrible

We now see why the Prophet adds here this sad catalogue, and how well these things harmonize together, — that God would testify his paternal love by the manifestation of Christ, — and that he would exhibit tokens of his wrath, which would fill the whole world with anxiety and fear.

What he says of blood and darkness is, no doubt, to be taken metaphorically for a disordered state of things; for we know that calamities are often compared to obscurity and darkness. It is the same as though he said, “So great will be the succession of evils, that the whole order of nature will seem to be subverted that the very elements will put on a new form; the sun, which illuminates the earth, will be turned into darkness, the moon into blood; the calamities which shall come will take away every token of God’s kindness. Then nothing will remain, but that men, sunk, as it were, in the deepest abyss of all evils, will seek some spark of grace from God and never find it; for heaven will be dark, the earth will be covered with thick darkness.” We then see that the Prophet does not express what would be, word for word, nor is he to be understood as speaking, as they say, literally, but he uses a figurative mode of speaking, by which he sets forth such a dreadful state of things, that the very elements would put on a new appearance; for the sun would not any more perform its office, and the moon would refuse its light to the earth. As God, then, would take away all tokens of his favor, so the Prophet, by blood, by darkness and by dark clouds, sets forth metaphorically that sorrows by which the minds of men would necessarily be possessed.

Now if any one asks, why by the coming of Christ was God’s wrath more stirred up against men? for this may seem to be without reason. To this I answer, that it was, as it were accidental: for if Christ had been received as he ought to have been, if all embraced him with due reverence, he would have certainly been the giver, not only of spiritual grace, but also of earthly happiness. The felicity of all, then, would have in every respect been made complete by the coming of Christ, had not their wickedness and ingratitude kindled up anew the wrath of God; and we see what a flood of evils burst forth immediately after the preaching of the gospel. Now when we consider how severely God afflicted his people formerly, we cannot but say that much heavier have been the calamities inflicted on the world since the manifestation of Christ, — whence this? Even because the world’s ingratitude had arrived to its highest point, as indeed it is at this day: for the light of the gospel has gone forth again, and God has exhibited himself to the world as a Father, and we see how great is the wickedness and perversity of men in rejecting the gifts of God; we see some contemptuously rejecting the Gospel, and others impelled by satanic fury to resist the doctrine of Christ; we see them making a boast of their blasphemies, and we see them kindled with cruel rage and breathing slaughters against the children of God; we see the world full of ungodly men and of the despisers of God; we see an awful contempt of God’s grace prevailing everywhere: we see such an unbridled licentiousness in wickedness, that it ought to make us ashamed of ourselves and weary of our life. Since, then, the world is so ungrateful for such a favor, is it a wonder that God should show more dreadful tokens of his vengeance? For certainly at this day, when we closely examine the condition of the world, we find that all are miserable, and even those who applaud themselves, and whom the world admire as semigods. How can it be otherwise? The common people, doubtless, groan under their miseries, and that because God thus punishes the contempt of his grace, which he has again offered to us, and which is so unworthily rejected. Inasmuch, then, as so base an ingratitude on the part of men has provoked God’s wrath, it is no wonder that the sound of his scourges is everywhere heard: for the servant who knows his lord’s will and does it not, is worthy, as Christ declares, of heavier stripes, (Luke 12.) And what happens through the whole world is, that after God has shone by his gospel, after Christ has everywhere proclaimed reconciliation, they now openly fall away, and show that they prefer having God angry than propitious to them: for when the gospel is rejected, what else is it but to declare war against God, and to scorn and not to receive the reconciliation which God is ready to give, and of which he treats of his own accord with men?

It is then no wonder that the Prophet says here, that the world would be full of darkness after the appearance of Christ, who is the Sun of Righteousness, and who has shone upon us with his salvation: but it was, as it were, accidental, that God exhibited himself with so much severity to the world, when yet it was the acceptable time, when it was the day of salvation and of good-will; for the world suffered not that to be fulfilled which God had promised to us by the Prophet Joel, nor received the Spirit of adoption, when they might have safely fled to God; nay, when God was ready to cherish them in his own bosom. But since they were refractory and untractable, it was necessary for God to visit such perverseness in an unusual manner. It is no wonder then that the Prophet says, that in those days there shall be prodigies in heaven and on earth, for the sun shall be turned into darkness, etc., before it shall come — the day of Jehovah, great and terrible

It may be asked what day the Prophet refers to: for he has hitherto spoken of the first coming of Christ; and there seems to be some inconsistency in this place. I answer, that the Prophet includes the whole kingdom of Christ, from the beginning to the end; and this is well understood, and in other places we have stated that the Prophets common speak in this manner: for when the discourse is concerning Christ’s kingdom, they sometimes refer to its commencement only, and sometimes they speak of its termination; but they often mark out by one delineation the whole course of the kingdom of Christ, from its beginning to its end; and such is the case here. The Prophet, by saying, ‘After those days I will pour out my Spirit,’ no doubt meant that this, as we have explained, would be fulfilled when Christ should commence his kingdom, and make it known through the teaching of the gospel: Christ poured out then his Spirit. But as the kingdom of Christ is not for a few days, or for a short time, but continues its course to the end of the word, the Prophet turns his attention to that day or that time, and says, “There shall, in the meanwhile, be the greatest calamities: and whosoever shall not flee to the grace of God shall be very miserable; they shall never find rest nor comfort, nor the light of life, for the world shall be sunk in darkness; and God shall take away from the sun, the moon, the elements, and all other aids, the tokens of his favor; and he will show himself everywhere to be angry and offended with men.” The Prophet further shows, that these evils of which he speaks would not be for a few days or a few years, but perpetual; ‘Before,’ he says, ‘the day of Jehovah, great and terrible, shall come.’ In short, he means that all the scourges of God, which he had hitherto mentioned, would be, as it were, preparations to subdue the hearts of men, that they might with reverence and submission receive Christ. As, therefore, men carry by nature a high spirit, and cannot bend their neck to recede the yoke of Christ, hence the Prophet says here that they were to be subdued by severe scourges, when God would remove all evidences of his love, and fill heaven and earth with dread. Thus, then, he would in a manner change the hardness and contumacy which is innate in men, that they might know that they had to do with God. And, at the same time, the Prophet reminds them, that unless they were amended by these scourges, something more dreadful remained for them, — the Judge would at last come from heaven, not only to clothe the sun and moon in darkness, but to turn life into death. It would, indeed, be far better for the reprobate to die a hundred times than always to live and thus to sustain eternal death in life itself.

The Prophet then means, that men persisting in their obstinacy shall meet with something more grievous and more ruinous than the evils of this life, for they must all at last stand before the tribunal of the celestial Judge: for the day of Jehovah, great and terrible, will come. He refers, in this sentence, to unbelievers and rebels against God; for when Christ shall come, he will be a Redeemer to the godly; no day in their whole life will shine on them so pleasantly; so far will this day be from bringing terror and fear to them, that they are bidden, while expecting it, to lift up their heads, which is a token of cheerfulness and joy. But as the Prophet Joel’s object was to humble the confident pride of the flesh, and as he addressed the refractory and the rebellious, it is no wonder that he sets before them what is terrific and dreadful.

Prayer.

Grant, Almighty God, that as we are now surrounded on every side by so many miseries, and as our condition is such, that amidst groans and continual sorrows, our life could be hardly sustained without being supported by spiritual grace, — O grant, that we may learn to look on the face of thine Anointed, and seek comfort from him, and such a comfort as may not engross our minds, or at least not retain us in the world, but raise our thoughts to heaven, and daily sell to our hearts the testimony of our adoption, and that though many evils must be borne by us in this world, we may yet continue to pursue our course, and to fight and to strive with invincible perseverance, until having at length finished all our struggles, we reach that blessed rest, which has been obtained for us by the blood of thy only-begotten Son, our Lord Jesus Christ. Amen.

Lecture Forty-sixth

Joel 2:32

32. And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.

32. Et erit, quisquis invocaverit nomen Jehovae liberabitur: quia in monte Sion et in Jerusalem erit evasio, sicuti promisit Jehova, et in residuis quos Jehova vocaverit.

We said yesterday that the Prophet denounced future calamities, that he might thus stimulate men, distressed by many evils, to seek God: we indeed know how tardy we are by nature, except the Lord goads us continually. The subject, then, on which we discoursed yesterday tended to show, that as so many and so grievous calamities would press on the Jews, all would be miserable who fled not to God, and that this consolation only would remain to them in their extreme evils: but now the Prophet seasonably adds, Whosoever shall call on the name of the Lord shall be delivered. Having then stimulated men to seek God, he now gives them firm assurance of being saved, provided they in sincerity and from the heart fled to God.

This is indeed a remarkable passage, for God declares that the invocation of his name in a despairing condition is a sure port of safety. What the Prophet had said was certainly dreadful, — that the whole order of nature would be so changed, that no spark of light would appear, and that all places would be filled with darkness. What, therefore, he says now is the same as though he declared, that if men called on the name of God, life would be found in the grave. They who seem to be even in despair, and from whom God seems to have taken away every hope of grace, provided they call on the name of God, will be saved, as the Prophet declares, though they be in so great a despair, and in so deep an abyss. This circumstance ought to be carefully noticed; for if any one takes this sentence of the Prophet by itself, though then it would not be frigid, it would not yet be so striking; but when these two things are joined together, — that God will be the judge of the world, who will not spare the wickedness of men, but will execute dreadful vengeance, — and that yet salvation will be given to all who will call on the name of the Lord, we see how efficacious the promise is; for God offers life to us in death, and light in the darkest grave.

There is, therefore, great importance in the expression, והיה ueie, ‘Then it shall be;’ for the copulative is to be regarded as an adverb of time, ‘Then whosoever shall invoke the name of the Lord,’ etc. And he uses the word “deliver;” for it was needful to show that the saved differ nothing from the lost. Had the Prophet used the word “preserve,” he would have spoken less distinctly; but now when he promises deliverance, he bids us to set up this shield against trials even the heaviest; for God possesses power sufficiently great to deliver us, provided only we call on him.

We now then understand what the Prophet had in view: He shows that God would have us to call on him not only in prosperity, but also in the extreme state of despair. It is the same as though God had called to himself the dead, and declared that it was in his power to restore life to them and bring them out of the grave. Since then God invites here the lost and the dead, there is no reason why even the heaviest distresses should preclude an access for us or for our prayers; for we ought to break through all these obstacles. The more grievous, then, our troubles are, the more confidence we ought to entertain; for God offers his grace, not only to the miserable, but also to those in utter despair. The Prophet did not threaten a common evil to the Jews, but declared that by the coming of Christ all things would be full of horror: after this denunciation he now subjoins, ‘Whosoever shall call on the name of the Lord shall be delivered.’

But as Paul cites this place in Romans 10, and extends it to the Gentiles, we must inquire in what sense he takes the testimony of the Prophet. Paul means to prove that adoption was common to the Gentiles, that it was lawful for them to flee to God, and familiarly to invoke him as a Father: ‘Whosoever,’ he says, ‘shall call on the name of the Lord shall be saved.’ He hence proves that the Gospel ought to have been preached even to the Gentiles, as invocation arises from faith: for except God shines on us by his word, we cannot come to him; faith, then, is ever the mother of prayer. Paul seems to lay stress on the universal particle, Whosoever; as though he said, that Joel did not speak of the Jews only, but also of the Gentiles, that he testified that God would indiscriminately, and without exception, receive all who would seek him. But Paul appears to misapply the Prophet’s words; for Joel no doubt addresses here the people, to whom he was appointed as a teacher and prophet. What Paul then applies generally to all mankind seems not to have been so intended by the Prophet. But to this there is an easy answer; for the Prophets after having spoken of the kingdom of Christ, had no doubt this truth in view, that the blessing in the seed of Abraham had been promised to all nations; and when he afterwards described the miserable state in which the whole world would be, he certainly meant to rouse even the Gentiles, who had been aliens from the Church, to seek God in common with his elect people: the promise, then, which immediately follows, is also addressed to the Gentiles, otherwise there would be no consistency in the discourse of the Prophet. We therefore see that Paul most fitly accommodates this place to his subject: for the main thing to be held is this, that the blessing in Christ was promised not only to the children of Abraham but also to all the Gentiles. When, therefore, the Prophet describes the kingdom of Christ, it is no wonder that he addresses the Jews and Gentiles in common: and then, what he said of the state of the world, that it would be full of horrible darkness, undoubtedly refers, not to the Jews only, but also to the Gentiles. Why was this done, except to show that nothing else remains for them but to flee to God? We then see that an access is here opened to the Gentiles that they may with one consent call on God together with the Jews.

If there is promised salvation and deliverance to all who shall call on the name of the Lord, it follows as Paul reasons that the doctrine of the Gospel belongs to the Gentiles also; for their mouths must have otherwise been closed, yea, and the mouths of us all: had not God himself anticipated us by his word, and exhorted us to pray, we must have been dumb. It would have been a great presumption in us to present ourselves before God, except he had given us confidence and promised to hear us. If then the liberty of praying is common to all, it follows that the doctrine of salvation is common to all. We must now also add, that as deliverance is promised to all who shall call on the name of God, his own power is taken from God, when salvation is sought in any other but in him alone: and we know that this is an offering which he claims exclusively for himself. If, then, we desire to be delivered, the only remedy is, to call on the name of Jehovah.

He afterwards adds, For in mount Zion and in Jerusalem shall be deliverance, as Jehovah has promised. The Prophet here intimates, that though the people might seem apparently to have been destroyed, yet God would be mindful of his covenant so as to gather the remnant. Such, indeed, was the slaughter of the people, that no hope whatever, according to the flesh, remained; for they were scattered through various parts of the world; there was no social body, no distinct nation, no civil government, no worship of God. Who, then, could have thought that the Church of God would survive? Nay, the probability was, that after thirty or fifty years, the name of Abraham and of his seed would have become wholly extinct; for they had joined in one body with the Chaldees and the Assyrians. That scattering then was, as it were, the death of the whole nation. But God, by Joel, declares here, that there would yet be deliverance in mount Zion and in Jerusalem; that is, “Though I shall for a time exterminate this people, that the land may remain desolate, there shall yet be a restoration, and I will again gather a certain body, a Church, on mount Zion and in Jerusalem.” This is the substance.

We learn from this place, that however much God may afflict his Church, it will yet be perpetuated in the world; for it can no more be destroyed than the very truth of God, which is eternal and immutable. God indeed promises, not only that the state of the Church shall be perpetual, but that there will be, as long as the sun and moon shall shine in heaven, some people on earth to call on his name. Since it is so, it follows, that the Church cannot be utterly subverted or wholly perish, however severely and heavily the Lord may chastise it. However great then the scattering of the Church may be, the Lord will yet gather members, that there may be a people on earth to show, that he who is in heaven is true and faithful to his promises. And this truth deserves a careful attention; for when we see the Church scattered, immediately this doubt creeps into our minds, “Does God intend wholly to destroy all his people, — does he mean to exterminate all the seed of the faithful?” Then let this passage be remembered, “In mount Zion there will be deliverance,” after the Lord shall have punished the profane despisers of his name, who abused his patience, and falsely professed his name.

But he adds, As Jehovah has promised, which serves for confirmation; for the Prophet bids us here to regard God rather than our own state. When indeed we believe our eyes, we cannot but think sometimes that it is all over with the Church; for when God inflicts heavy punishment on his servants, there seems to us no remedy; and when we believe the diseases of the Church to be incurable, our hearts immediately fail us, except God’s promise comes to our minds. Hence the Prophet recalls our thoughts to God, as though he had said, “Judge not of the safety of the Church by sight, but stand and rely on the word of God: he has spoken, he has said, that the Church shall be perpetual.” Let us plant our foot on this promise, and never doubt but that the Lord will perform what he has declared.

But it is subjoined by the Prophet as a sort of correction, And in the remnant whom Jehovah shall call: and it was necessary to state this distinctly, lest hypocrites, as they usually do, abuse what had been said. They who occupy high stations in the Church, and pass in name for the children of God, swell, we know, with great confidences and boldly trifle with God; for they think that he is bound to them, when they make a show either of external badges or of profession, in which they glory before men: they think this display sufficient. We may indeed gather from many parts of Scripture, that the Jews were inflated with this false presumption of the flesh, that they imagined God to be bound to them. Hence the Prophet shows, that he did not address all the Jews indiscriminately, because many of them were spurious children of Abraham, and had become degenerated. If then under this pretense alone they wished to lay hold on the promise of salvation, the Prophet shows that they were excluded from the Church of God, since they were not legitimate children, after having departed from the faith and piety of their father Abraham. He therefore mentions remnant: and by this word be means, in short, that the whole multitude could not be saved, but only a small number.

When therefore we speak of the salvation of the Church, we ought not to gather into one bundle all who profess themselves to be the children of God; for we see that hardly one in a hundred worship God in truth and without hypocrisy, for the greater part abuse his name. We see, at this day, how dishonest is the boasting of the Papists; for they think that the Church of God dwells among them, and they scorn us because we are few. When we say that the Church of God is to be known by the word and the pure administration of the sacraments, “Indeed,” they say, “could God have forsaken so many people among whom the gospel has been preached?” They think that after Christ has been once made known, his grace remains fixed, and cannot by any means be taken away whatever may be the impiety of men. Since then the Papists so shamefully lay claim to the name of Church, because they are many in number, it is no wonder that the Prophet, who had the same contest with the Jews and Israelites, had here expressly mentioned a remnant; as though he said, “In vain do the ungodly boast of God’s name, since he regards them not as his people.” The same truth we observe in Psalm 15, and in Psalm 24; where the citizens of the Church are described; they are not those who pride themselves on external symbols, but who worship God with a sincere heart, and deal honestly with their neighbors; such dwell on the mountain of God. It was not a difficult thing for hypocrites to thrust themselves into the sanctuary, and to present there their sacrifices to God; but the Prophet shows that none are owned by God, but those who have a sincere heart and pure hands. So also in this place Joel says, that this Church indeed would be saved, but not the vast multitude, — who then? the remnant only.

But the clause which follows must be noticed, Whom Jehovah shall call. We have already seen that the Church of God consists often of a very small number; for God counts not any his children, but those who devote themselves sincerely and from the heart to his service, as Paul says ‘Whosoever calls on the name of God, let him depart from iniquity;’ and many such are not found in the world.

But it is not enough to hold, that the Church of God is only in the remnant; it must be also added that the remnant abide in God’s Church for no other reason but that the Lord has called them. Whence then is it that there is a portion in the Church, which shall remain safe, while the whole world seems to be doomed to destruction? It is from the calling of God. And there is no doubt but that the Prophet means by the word, call, gratuitous election. The Lord is indeed often said to call men, when he invites them by the voice of his gospel; but there is what surpasses that, a hidden call, when God destines for himself those whom he purposes to save. There is then an inward call, which dwells in the secret counsel of God; and then follows the call, by which he makes us really the partakers of his adoption. Now the Prophet means, that those who will be the remnant shall not stand by their own power, but because they have been called from above, that is, elected. But that the election of God is not to be separated from the outward call, I allow; and yet this order ought to be maintained, that God, before he testifies his election to men, adopts them first to himself in his own secret counsel. The meaning is, that calling is here opposed to all human merits, and also to virtue and human efforts; as though he said, “Men attain not this for themselves, that they continue a remnant and are safe, when God visits the sins of the world; but they are preserved by his grace alone, because they have been chosen.” Paul also speaks of the remnant in Romans 11, and wisely considers that passage, ‘I have kept for myself seven thousand.’ [1 Kings 19:18.]

It is then God’s peculiar province to keep those who fail not: and hence Paul says that they are the remnant of grace; for if God’s mercy were taken away, there would be no remnant among the whole human race. All, we indeed know, are worthy of death, without any difference: it is therefore the election of God alone which makes the difference between some and others. Thus we see that the gratuitous goodness of God is extolled by the Prophet, when he says that a remnant shall be saved, who shall be called by the Lord: for it is not in the power of men to keep themselves unless they are elected; and the gratuitous goodness of God is the security as it were of their salvation. Now follows —

Chapter 3

Joel 3:1-3

1. For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem,

1. Quia ecce, diebus illis et tempore illo, quo convertam captivitatem Jehudah et 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 my heritage Israel, whom they have scattered among the nations, and parted my land.

2 Et congregabo (tunc congregabo) omnes gentes, et descendere faciam in vallem Jesephat, et disceptabo illic cum ipsis super populo meo et super haereditate mea Israel, quia disperserunt inter gentes et partiti sunt terram meam (addemus et hunc etiam versum.)

3 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.

3 Et super populo meo jecerunt sortem et posuerunt, puerum pro scorto (hoc est, addixerunt pro scorto) et pullam vendiderunt pro vino ut biberunt.

CHAPTER 2

Joe 2:1-32. The Coming Judgment a Motive to Repentance. Promise of Blessings in the Last Days.

A more terrific judgment than that of the locusts is foretold, under imagery drawn from that of the calamity then engrossing the afflicted nation. He therefore exhorts to repentance, assuring the Jews of Jehovah's pity if they would repent. Promise of the Holy Spirit in the last days under Messiah, and the deliverance of all believers in Him.

1. Blow ... trumpet--to sound an alarm of coming war (Nu 10:1-10; Ho 5:8; Am 3:6); the office of the priests. Joe 1:15 is an anticipation of the fuller prophecy in this chapter.

2. darkness ... gloominess ... clouds ... thick darkness--accumulation of synonyms, to intensify the picture of calamity (Is 8:22). Appropriate here, as the swarms of locusts intercepting the sunlight suggested darkness as a fit image of the coming visitation.

as the morning spread upon the mountains: a great people--Substitute a comma for a colon after mountains: As the morning light spreads itself over the mountains, so a people numerous [Maurer] and strong shall spread themselves. The suddenness of the rising of the morning light, which gilds the mountain tops first, is less probably thought by others to be the point of comparison to the sudden inroad of the foe. Maurer refers it to the yellow splendor which arises from the reflection of the sunlight on the wings of the immense hosts of locusts as they approach. This is likely; understanding, however, that the locusts are only the symbols of human foes. The immense Assyrian host of invaders under Sennacherib (compare Is 37:36) destroyed by God (Joe 2:18, 20, 21), may be the primary objects of the prophecy; but ultimately the last antichristian confederacy, destroyed by special divine interposition, is meant (see on Joe 3:2).

there hath not been ever the like--(Compare Joe 1:2; Ex 10:14).

3. before ... behind--that is, on every side (1Ch 19:10).

fire ... flame--destruction ... desolation (Is 10:17).

as ... Eden ... wilderness--conversely (Is 51:3; Eze 36:35).

4. appearance ... of horses--(Re 9:7). Not literal, but figurative locusts. The fifth trumpet, or first woe, in the parallel passage (Re 9:1-11), cannot be literal: for in Re 9:11 it is said, "they had a king over them, the angel of the bottomless pit"--in the Hebrew, Abaddon ("destroyer"), but in the Greek, Apollyon--and (Re 9:7) "on their heads were as it were crowns like gold, and their faces were as the faces of men." Compare Joe 2:11, "the day of the Lord ... great and very terrible"; implying their ultimate reference to be connected with Messiah's second coming in judgment. The locust's head is so like that of a horse that the Italians call it cavalette. Compare Job 39:20, "the horse ... as the grasshopper," or locust.

run--The locust bounds, not unlike the horse's gallop, raising and letting down together the two front feet.

5. Like the noise of chariots--referring to the loud sound caused by their wings in motion, or else the movement of their hind legs.

on the tops of mountains--Maurer connects this with "they," that is, the locusts, which first occupy the higher places, and thence descend to the lower places. It may refer (as in English Version) to "chariots," which make most noise in crossing over rugged heights.

6. much pained--namely, with terror. The Arab proverb is, "More terrible than the locusts."

faces shall gather blackness--(Is 13:8; Jr 30:6; Na 2:10). Maurer translates, "withdraw their brightness," that is, wax pale, lose color (compare Joe 2:10; Joe 3:15).

7-9. Depicting the regular military order of their advance, "One locust not turning a nail's breadth out of his own place in the march" [Jerome]. Compare Pr 30:27, "The locusts have no king, yet go they forth all of them by bands."

10. earth ... quake before them--that is, the inhabitants of the earth quake with fear of them.

heavens ... tremble--that is, the powers of heaven (Mt 24:29); its illumining powers are disturbed by the locusts which intercept the sunlight with their dense flying swarms. These, however, are but the images of revolutions of states caused by such foes as were to invade Judea.

11. Lord ... his army--So among Mohammedans, "Lord of the locusts" is a title of God.

his voice--His word of command to the locusts, and to the antitypical human foes of Judea, as "His army."

strong that executeth his word--(Re 18:8).

12. With such judgments impending over the Jews, Jehovah Himself urges them to repentance.

also now--Even now, what none could have hoped or believed possible, God still invites you to the hope of salvation.

fasting ... weeping ... mourning--Their sin being most heinous needs extraordinary humiliation. The outward marks of repentance are to signify the depth of their sorrow for sin.

13. Let there be the inward sorrow of heart, and not the mere outward manifestation of it by "rending the garment" (Jos 7:6).

the evil--the calamity which He had threatened against the impenitent.

14. leave ... a meat offering and a drink offering--that is, give plentiful harvests, out of the first-fruits of which we may offer the meat and drink offering, now "cut off" through the famine (Joe 1:9, 13, 16). "Leave behind Him": as God in visiting His people now has left behind Him a curse, so He will, on returning to visit them, leave behind Him a blessing.

15. Blow the trumpet--to convene the people (Nu 10:3). Compare Joe 1:14. The nation was guilty, and therefore there must be a national humiliation. Compare Hezekiah's proceedings before Sennacherib's invasion (2Ch 30:1-27).

16. sanctify the congregation--namely, by expiatory rites and purification with water [Calvin], (Ex 19:10, 22). Maurer translates, "appoint a solemn assembly," which would be a tautological repetition of Joe 2:15.

elders ... children--No age was to be excepted (2Ch 20:13).

bridegroom--ordinarily exempted from public duties (De 24:5; compare 1Co 7:5, 29).

closet--or, nuptial bed, from a Hebrew root "to cover," referring to the canopy over it.

17. between the porch and ... altar--the porch of Solomon's temple on the east (1Ki 6:3); the altar of burnt offerings in the court of the priests, before the porch (2Ch 8:12; compare Eze 8:16; Mt 23:35). The suppliants thus were to stand with their backs to the altar on which they had nothing to offer, their faces towards the place of the Shekinah presence.

heathen should rule over them--This shows that not locusts, but human foes, are intended. The Margin translation, "use a byword against them," is not supported by the Hebrew.

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

18. Then--when God sees His people penitent.

be jealous for his land--as a husband jealous of any dishonor done to the wife whom he loves, as if done to himself. The Hebrew comes from an Arabic root, "to be flushed in face" through indignation.

19. corn ... wine ... oil--rather, as Hebrew, "the corn ... the wine ... the oil," namely, which the locusts have destroyed [Henderson]. Maurer not so well explains, "the corn, &c., necessary for your sustenance." "The Lord will answer," namely, the prayers of His people, priests, and prophets. Compare in the case of Sennacherib, 2Ki 19:20, 21.

20. the northern army--The Hebrew expresses that the north in relation to Palestine is not merely the quarter whence the invader comes, but is his native land, "the Northlander"; namely, the Assyrian or Babylonian (compare Jr 1:14, 15; Zep 2:13). The locust's native country is not the north, but the south, the deserts of Arabia, Egypt, and Libya. Assyria and Babylon are the type and forerunner of all Israel's foes (Rome, and the final Antichrist), from whom God will at last deliver His people, as He did from Sennacherib (2Ki 19:35).

face ... hinder part--more applicable to a human army's van and rear, than to locusts. The northern invaders are to be dispersed in every other direction but that from which they had come: "a land barren and desolate," that is, Arabia-Deserta: "the eastern (or front) sea," that is, the Dead Sea: "the utmost (or hinder) sea," that is, the Mediterranean. In front and behind mean east and west; as, in marking the quarters of the world, they faced the east, which was therefore "in front"; the west was behind them; the south was on their right, and the north on their left.

stink--metaphor from locusts, which perish when blown by a storm into the sea or the desert, and emit from their putrefying bodies such a stench as often breeds a pestilence.

because he hath done great things--that is, because the invader hath haughtily magnified himself in his doings. Compare as to Sennacherib, 2Ki 19:11-13, 22, 28. This is quite inapplicable to the locusts, who merely seek food, not self-glorification, in invading a country.

21-23. In an ascending gradation, the land destroyed by the enemy, the beasts of the field, and the children of Zion, the land's inhabitants, are addressed, the former two by personification.

Lord will do great things--In contrast to the "great things" done by the haughty foe (Joe 2:20) to the hurt of Judah stand the "great things" to be done by Jehovah for her benefit (compare Psa 126:2, 3).

24. The effect of the seasonable rains shall be abundance of all articles of food.

25. locust ... cankerworm ... caterpiller ... palmer worm--the reverse order from Joe 1:4, where (see on Joe 1:4) God will restore not only what has been lost by the full-grown consuming locust, but also what has been lost by the less destructive licking locust, and swarming locust, and gnawing locust.

26. never be ashamed--shall no longer endure the "reproach of the heathen (Joe 2:17), [Maurer]; or rather, "shall not bear the shame of disappointed hopes," as the husbandmen had heretofore (Joe 1:11). So spiritually, waiting on God, His people shall not have the shame of disappointment in their expectations from Him (Ro 9:33).

27. know that I am in the midst of Israel--As in the Old Testament dispensation God was present by the Shekinah, so in the New Testament first, for a brief time by the Word made flesh dwelling among us (Joh 1:14), and to the close of this dispensation by the Holy Spirit in the Church (Mt 28:20), and probably in a more perceptible manner with Israel when restored (Eze 37:26-28).

never be ashamed--not an unmeaning repetition from Joe 2:26. The twice-asserted truth enforces its unfailing certainty. As the "shame" in Joe 2:26 refers to temporal blessings, so in this verse it refers to the spiritual blessings flowing from the presence of God with His people (compare Jr 3:16, 17; Re 21:3).

28. afterward--"in the last days" (Is 2:2) under Messiah after the invasion and deliverance of Israel from the northern army. Having heretofore stated the outward blessings, he now raises their minds to the expectation of extraordinary spiritual blessings, which constitute the true restoration of God's people (Is 44:3). Fulfilled in earnest (Ac 2:17) on Pentecost; among the Jews and the subsequent election of a people among the Gentiles; hereafter more fully at the restoration of Israel (Is 54:13; Jr 31:9, 34; Eze 39:29; Zec 12:10) and the consequent conversion of the whole world (Is 2:2; 11:9; 66:18-23; Mi 5:7; Ro 11:12, 15). As the Jews have been the seedmen of the elect Church gathered out of Jews and Gentiles, the first Gospel preachers being Jews from Jerusalem, so they shall be the harvest men of the coming world-wide Church, to be set up at Messiah's appearing. That the promise is not restricted to the first Pentecost appears from Peter's own words: "The promise is (not only) unto you and to your children, (but also) to all that are afar off (both in space and in time), even as many as the Lord our God shall call" (Ac 2:39). So here "upon all flesh."

I will pour out--under the new covenant: not merely, let fall drops, as under the Old Testament (Joh 7:39).

my spirit--the Spirit "proceeding from the Father and the Son," and at the same time one with the Father and the Son (compare Is 11:2).

sons ... daughters ... old ... young--not merely on a privileged few (Nu 11:29) as the prophets of the Old Testament, but men of all ages and ranks. See Ac 21:9; 1Co 11:5, as to "daughters," that is, women, prophesying.

dreams ... visions--(Ac 9:10; 16:9). The "dreams" are attributed to the "old men," as more in accordance with their years; "visions" to the "young men," as adapted to their more lively minds. The three modes whereby God revealed His will under the Old Testament (Nu 12:6), "prophecy, dreams, and visions," are here made the symbol of the full manifestation of Himself to all His people, not only in miraculous gifts to some, but by His indwelling Spirit to all in the New Testament (Joh 14:21, 23; 15:15). In Ac 16:9; 18:9, the term used is "vision," though in the night, not a dream. No other dream is mentioned in the New Testament save those given to Joseph in the very beginning of the New Testament, before the full Gospel had come; and to the wife of Pilate, a Gentile (Mt 1:20; 2:13; 27:19). "Prophesying" in the New Testament is applied to all speaking under the enlightenment of the Holy Spirit, and not merely to foretelling events. All true Christians are "priests" and "ministers" of our God (Is 61:6), and have the Spirit (Eze 36:26, 27). Besides this, probably, a special gift of prophecy and miracle-working is to be given at or before Messiah's coming again.

29. And also--"And even." The very slaves by becoming the Lord's servants are His freemen (1Co 7:22; Ga 3:28; Col 3:11; Phm 16). Therefore, in Ac 2:18 it is quoted, "My servants" and "My handmaidens"; as it is only by becoming the Lord's servants they are spiritually free, and partake of the same spirit as the other members of the Church.

30-31. As Messiah's manifestation is full of joy to believers, so it has an aspect of wrath to unbelievers, which is represented here. Thus when the Jews received Him not in His coming of grace, He came in judgment on Jerusalem. Physical prodigies, massacres, and conflagrations preceded its destruction [Josephus, Wars of the Jews]. To these the language here may allude; but the figures chiefly symbolize political revolutions and changes in the ruling powers of the world, prognosticated by previous disasters (Am 8:9; Mt 24:29; Lu 21:25-27), and convulsions such as preceded the overthrow of the Jewish polity. Such shall probably occur in a more appalling degree before the final destruction of the ungodly world ("the great and terrible day of Jehovah," compare Mal 4:5), of which Jerusalem's overthrow is the type and earnest.

32. call on ... name of ... Lord--Hebrew, Jehovah. Applied to Jesus in Ro 10:13 (compare Ac 9:14; 1Co 1:2). Therefore, Jesus is Jehovah; and the phrase means, "Call on Messiah in His divine attributes."

shall be delivered--as the Christians were, just before Jerusalem's destruction, by retiring to Pella, warned by the Saviour (Mt 24:16); a type of the spiritual deliverance of all believers, and of the last deliverance of the elect "remnant" of Israel from the final assault of Antichrist. "In Zion and Jerusalem" the Saviour first appeared; and there again shall He appear as the Deliverer (Zec 14:1-5).

as the Lord hath said--Joel herein refers, not to the other prophets, but to his own words preceding.

call--metaphor from an invitation to a feast, which is an act of gratuitous kindness (Lu 14:16). So the remnant called and saved is according to the election of grace, not for man's merits, power, or efforts (Ro 11:5).

Blow ye the trumpet in Zion - This verse also shows that the temple was still standing. All assemblies of the people were collected by the sound of the trumpet.

The day of the Lord cometh - This phrase generally means a day of judgment or punishment.

A day of darkness, etc - The depredations of the locusts are described from the second to the eleventh verse, and their destruction in the twentieth. Dr. Shaw, who saw locusts in Barbary in 1724 and 1725, thus describes them: - "I never observed the mantes, bald locusts, to be gregarious. But the locusts, properly so called, which are so frequently mentioned by sacred as well as profane writers, are sometimes so beyond expression. Those which I saw in 1724 and 1725 were much bigger than our common grasshopper; and had brown spotted wings, with legs and bodies of a bright yellow. Their first appearance was toward the latter end of March, the wind having been for some time south. In the middle of April their numbers were so vastly increased that, in the heat of the day, they formed themselves into large and numerous swarms; flew in the air like a succession of clouds; and, as the prophet Joel expresses it, (Joe 2:10) they darkened the sun. When the wind blew briskly, so that these swarms were crowded by others, or thrown one upon another, we had a lively idea of that comparison of the psalmist, (Psa 109:23), of being 'tossed up and down as the locust.' In the month of May, when the ovaries of those insects were ripe and turgid, each of these swarms began gradually to disappear; and retired into the Mettijiah, and other adjacent plains, where they deposited their eggs. These were no sooner hatched in June, than each of these broods collected itself into a compact body of a furlong or more in square; and, marching immediately forward in the direction of the sea, they let nothing escape them; eating up every thing that was green and juicy, not only the lesser kinds of vegetables, but the vine likewise; the fig tree, the pomegranate, the palm, and the apple tree, even all the trees of the field, Joe 1:12; in doing which they kept their ranks like men of war; climbing over, as they advanced, every tree or wall that was in their way. Nay, they entered into our very houses and bedchambers, like so many thieves. The inhabitants, to stop their progress, made a variety of pits and trenches all over their fields and gardens, which they filled with water; or else they heaped up in them heath, stubble, and such like combustible matter, which were severally set on fire upon the approach of the locusts. But this was all to no purpose, for the trenches were quickly filled up, and the fires extinguished, by infinite swarms succeeding one another; while the front was regardless of danger, and the rear pressed on so close, that a retreat was altogether impossible. A day or two after one of these broods was in motion, others were already hatched to march and glean after them; gnawing off the very bark, and the young branches, of such trees as had before escaped with the loss only of their fruit and foliage. So justly have they been compared by the prophet Joel (Joe 2:3) to a great army; who further observes, that 'the land is as the garden of Eden before them and behind them a desolate wilderness.' "Having lived near a month in this manner (like a μυριοστομον ξιφος, or sword with ten thousand edges, to which they have been compared), upon the ruin and destruction of every vegetable substance which came in their way, they arrived at their full growth, and threw old their nympha state by casting their outward skin. To prepare themselves for this change, they clung by their hinder feet to some bush, twig, or corner of a stone; and immediately, by using an undulating motion, their heads would first break out, and then the rest of their bodies. The whole transformation was performed in seven or eight minutes, after which they lay for a short time in a torpid and seemingly languishing condition; but as soon ad the sun and air had hardened their wings, by drying up the moisture which remained upon them, after casting their sloughs, they reassumed their former voracity, with an addition both of strength and agility. Yet they did not continue long in this state before they were entirely dispersed, as their parents were before, after they had laid their eggs; and as the direction of the marches and flights of them both was always to the northward, and not having strength, as they have sometimes had, to reach the opposite shores of Italy France, or Spain, it is probable they perished in the sea, a grave which, according to these people, they have in common with other winged creatures." - Travels, 4to. edition pp. 187, 188.

A day of darkness - They sometimes obscure the sun. And Thuanus observes of an immense crowd, that "they darkened the sun at mid-day."

As the morning spread upon the mountains - They appeared suddenly: as the sun, in rising behind the mountains, shoots his rays over them. Adanson, in his voyage to Senegal, says: "Suddenly there came over our heads a thick cloud which darkened the air, and deprived us or the rays of the sun. We soon found that it was owing to a cloud of locusts." Some clouds of them are said to have darkened the sun for a mile, and others for the space of twelve miles! See the note on Joe 2:10 (note).

A fire devoureth before them - They consume like a general conflagration. "They destroy the ground, not only for the time, but burn trees for two years after." Sir Hans Sloane, Nat. Hist. of Jamaica, vol. i., p. 29.

Behind them a flame burneth - "Wherever they feed," says Ludolf, in his History of Ethiopia, "their leavings seem as if parched with fire."

Nothing shall escape them - "After devouring the herbage," says Adanson, "with the fruits and leaves of trees, they attacked even the buds and the very bark; they did not so much as spare the reeds with which the huts were thatched."

The appearance of horses - The head of the locust is remarkably like that of the horse; and so Ray on Insects describes them: Caput oblongum, equi instar, prona spectans - "They have an oblong head, like to that of a horse, bending downward." On this account the Italians call them cavaletta, cavalry. Bochart remarks, from an Arabic writer, that the locusts resemble ten different kinds of animals:

1. The Horse in its head.

2. The Elephant in its eyes.

3. The Bull in its neck.

4. The Stag in its horns.

5. The Lion in its breast.

6. The Scorpion in its belly.

7. The Eagle in its wings.

8. The Camel in its thighs.

9. The Ostrich in its feet. And

10. The Serpent in its tail.

Vid. Hieroz., vol. ii., p. 475, edit. 1692.

But its most prominent resemblance is to the horse, which the prophet mentions; and which the Arabic writer puts in the first place, as being the chief.

Like the noise of chariots - Bochart also remarks: - "The locusts fly with a great noise, so as to be heard six miles off, and while they are eating the fruits of the earth, the sound of them is like that of a flame driven by the wind."

Ibid., p. 478.

All faces shall gather blackness - Universal mourning shall take place, because they know that such a plague is irresistible.

Like mighty men - like men of war (and as horsemen, Joe 2:4) - The prophet does not say they are such, but they resemble. They are locusts; but in their operations they are Like the above.

They shall not break their ranks - See the account on Joe 2:2, from Dr. Shaw.

They shall not be wounded - They have hard scales like a coat of mail; but the expression refers to the utter uselessness of all means to prevent their depredations. See Shaw's account above.

The earth shall quake - the heavens shall tremble - Poetical expressions, to point out universal consternation and distress. The earth quaked to see itself deprived of its verdure; the heavens trembled to find themselves deprived of their light.

The sun and the moon shall be dark - Bochart relates that "their multitude is sometimes so immense as to obscure the heavens for the space of twelve miles!" - Ibid. p. 479.

The Lord shall utter his voice - Such a mighty force seems as if summoned by the Almighty, and the noise they make in coming announces their approach, while yet afar off.

Turn ye even to me - Three means of turning are recommended: Fasting, weeping, mourning, i.e., continued sorrow.

Rend your heart - Let it not be merely a rending of your garments, but let your hearts be truly contrite. Merely external worship and hypocritical pretensions will only increase the evil, and cause God to meet you with heavier judgments.

For he is gracious - Good and benevolent in his own nature.

Merciful - Pitying and forgiving, as the effect of goodness and benevolence.

Slow to anger - He is not easily provoked to punish, because he is gracious and merciful.

Of great kindness - Exuberant goodness to all them that return to him.

And repenteth him of the evil - Is ever ready to change his purpose to destroy, when he finds the culprit willing to be saved. See the notes on Exo 34:6, Exo 34:7.

Who knoweth if he will return - He may yet interpose and turn aside the calamity threatened, and so far preserve the land from these ravagers, that there will be food for men and cattle, and a sufficiency of offerings for the temple service. Therefore: -

Blow the trumpet - Let no time be lost, let the alarm be sounded.

Gather the children - Let all share in the humiliation, for all must feel the judgment, should it come. Let no state nor condition among the people be exempted. The elders, the young persons, the infants, the bridegroom, and the bride; let all leave their houses, and go to the temple of God.

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

Let them say - The following was the form to be used on this occasion, "Spare thy people," etc. And if this be done with a rent heart, etc., "then will the Lord be jealous for his land, and pity his people," 2Chr 8:18. He will surely save, if ye seriously return to and penitently seek him.

Yea, the Lord will answer - It is not a peradventure; it will surely be done; if ye seek God as commanded, ye will find him as promised.

I will send you corn and wine - He will either prevent the total ravaging of the land, or so bless it with extraordinary vegetable strength, that ye shall have plentiful crops.

I will remove far off from you the northern army - "That is, the locusts; which might enter Judea by the north, as Circassia and Mingrelia abound with them. Or the locusts may be thus called, because they spread terror like the Assyrian armies, which entered Judea by the north. See Zep 2:13." - Newcome. Syria, which was northward of Judea, was infested with them; and it must have been a northern wind that brought them into Judea, in the time of Joel; as God promises to change this wind, and carry them into a barren and desolate land, Arabia Deserta. "And his face toward the east sea," i.e., the Dead Sea, which lay eastward of Jerusalem. "His hinder part toward the utmost sea," the western sea, i.e., the Mediterranean.

And his stink shalt come up - After having been drowned by millions in the Mediterranean, the reflux of the tide has often brought them back, and thrown there in heaps upon the shore, where they putrefied in such a manner as to infect the air and produce pestilence, by which both men and cattle have died in great multitudes. See Bochart, Hieroz., vol. ii., p. 481.

Livy, and St. Augustine after him, relate that there was such an immense crowd of locusts in Africa that, having eaten up every green thing, a wind arose that carried them into the sea, where they perished; but being cast upon the shore, they putrefied, and bred such a pestilence, that eighty thousand men died of it in the kingdom of Massinissa, and thirty thousand in the garrison of Utica, in which only ten remained alive. See Calmet and Livy, lib. xc., and August. De Civitate Dei, lib. iv., c. 31. We have many testimonies of a similar kind.

Because he hath done great things - Or, כי ki, although he have done great things, or, after he has done them, i.e., in almost destroying the whole country.

Fear not - for the Lord will do great things - The words are repeated from the preceding verse; Jehovah will do great things in driving them away, and supernaturally restoring the land to fertility.

The former rain moderately - המורה לצדקה hammoreh litsedakah, "the former rain in righteousness," that is, in due time and in just proportion. This rain fell after autumn, the other in spring. See Hos 6:3.

In the first month - בראשון barishon, "as aforetime." So Bp. Newcome. In the month Nisan. - Syriac.

I will restore - the years - It has already been remarked that the locusts not only destroyed the produce of that year, but so completely ate up all buds, and barked the trees, that they did not recover for some years. Here God promises that he would either prevent or remedy that evil; for he would restore the years that the locusts, cankerworm, caterpillar, and palmerworm had eaten.

Praise the name of the Lord your God, that hath dealt wondrously with you - In so destroying this formidable enemy; and so miraculously restoring the land to fertility, after so great a devastation.

Shall come to pass afterward - אחרי כן acharey ken, "after this;" the same, says Kimchi, as in the latter days, which always refers to the days of the Messiah; and thus this prophecy is to be interpreted: and we have the testimony of St. Peter, Act 2:17, that this prophecy relates to that mighty effusion of the Holy Spirit which took place after the day of pentecost. Nor is there any evidence that such an effusion took place, nor such effects were produced, from the days of this prophet till the day of pentecost. And the Spirit was poured out then upon all flesh, that is, on people of different countries, speaking the languages of almost all the people of the earth; which intimated that these were the first-fruits of the conversion of all the nations of the world. For there was scarcely a tongue in the universe that was not to be found among the Parthians, Medes, Elamites, Mesopotamians, Jews, Cappadocians, people of Pontus, of Asia, Phrygia, Pamphylia, Egypt, Libya, Cyrene, Rome, Crete, and Arabia, who were residents at Jerusalem at that time; and on whom this mighty gift was poured out, each hearing and apprehending the truths of the Gospel, in his own language wherein he was born. Thus we have Divine authority for saying, that was the fulfillment of this prophecy by Joel. And the mighty and rapid spread of the Gospel of Christ in the present day, by means of the translation of the Scriptures into almost all the regular languages of the world, and the sending missionaries to all nations, who preach the Gospel in those tongues, are farther proofs that the great promise is in the fullest progress to be speedily fulfilled, even in the utmost sense of the words.

Your sons and your daughters shall prophesy - Shall preach - exhort, pray, and instruct, so as to benefit the Church.

Your old men shall dream dreams - Have my will represented to them in this way, as the others by direct inspiration.

Your young men shall see visions - Have true representations of Divine things made upon their imaginations by the power of God; that they shall have as full an evidence of them as they could have of any thing that came to the mind through the medium of the senses.

And also upon the servants and upon the handmaids - The gifts of teaching and instructing men shall not be restricted to any one class or order of people. He shall call and qualify the men of his own choice; and shall take such out of all ranks, orders, degrees, and offices in society. And he will pour out his Spirit upon them; and they shall be endowed with all the gifts and graces necessary to convert sinners, and build up the Church of Christ on its most holy faith.

And this God has done, and is still doing. He left the line of Aaron, and took his apostles indiscriminately from any tribe. He passed by the regular order of the priesthood, and the public schools of the most celebrated doctors, and took his evangelists from among fishermen, tent-makers, and even the Roman tax-gatherers. And he, lastly, passed by the Jewish tribes, and took the Gentile converts, and made them preachers of righteousness to the inhabitants of the whole earth. The same practice he continues to the present day; yet he did not then pass by a man brought up at the feet of Gamaliel, no more than he would now a man brought up in a celebrated seminary of learning. He is ever free to use his own gifts, in his own way; and when learning is sanctified, by being devoted to the service of God, and the possessor is humble and pious, and has those natural gifts necessary for a public teacher, perhaps we might safely say, God would in many cases prefer such: but he will have others, as intimated in the prophecy, that we may see the conversion of men is not by human might, nor power, but by the Spirit of the Lord of hosts. The learned man can do nothing without his Spirit; the unlearned must have his gifts and graces, without which both their labors would be unprofitable; and thus the excellency of the power is of God, and no flesh can glory in his presence. See my sermon on this passage.

Wonders in the heavens and in the earth - This refers to those dreadful sights, dreadful portents, and destructive commotion, by which the Jewish polity was finally overthrown, and the Christian religion established in the Roman empire. See how our Lord applies this prophecy, Mat 24:29 (note), and the parallel texts.

The sun shall be turned into darkness - The Jewish polity, civil and ecclesiastical, shall be entirely destroyed.

Before the great and the terrible day of the Lord come - In the taking and sacking of Jerusalem, and burning of the temple, by the Romans, under Titus, the son of Vespasian. This was, perhaps, the greatest and most terrible day of God's vengeance ever shown to the world, or that ever will be shown, till the great day of the general judgment. For a full view of this subject, I wish to refer the reader to the notes on Matthew 24.

Whosoever shall call on the name of the Lord - כל אשר יקרא בשם יהוה col asher yikra beshem Yehovah, "All who shall invoke in the name of Jehovah." That Christ is the Jehovah here mentioned appears plain from Rom 10:15, where the reader had better consult the notes. "This refers," says Bp. Newcome, "to the safety of the Christians during the Jewish and the Roman war." It may: but it has a much more extensive meaning, as the use of it by St. Paul, as above, evidently shows. Every man who invokes Jehovah for mercy and salvation by or in the name, Jesus - that very name given under heaven among men for this purpose - shall be saved. Nor is there salvation in any other; and those who reject him had better lay these things to heart before it be too late.

For in Mount Zion and in Jerusalem - Our blessed Lord first began to preach the Gospel in Mount Zion, in the temple, and throughout Jerusalem. There he formed his Church, and thence he sent his apostles and evangelists to every part of the globe: "Go ye into all the world, and preach the Gospel to every creature." Of the Jews there was but a remnant, a very small number, that received the doctrine of the Gospel, here termed the remnant that the Lord should call; קרא kore, whom he calleth. Many were called who would not obey: but those who obeyed the call were saved; and still he delivers those who call upon him; and he is still calling on men to come to him that they may be saved.

Blow ye - The prophet continues his exhortation to the priests, who were appointed to summon the solemn assemblies.

A day of darkness - A time of exceeding great troubles and calamities. And this passage may well allude to the day of judgment, and the calamities which precede that day. As the morning - As the morning spreads itself over all the hemisphere and first upon the high mountains, so shall the approaching calamities overspread this people. A great people - This seems more directly to intend the Babylonians.

A fire - The Chaldeans, as a fire shall utterly consume all things. Behind them - What is left behind is as burnt with a flame. As Eden - Fruitful and pleasant.

Blackness - Such as is the colour of dead men, or the dark paleness of men frightened into swoons.

Their ranks - This skill in ordering and the steadiness in keeping under, exactly like trained soldiers, foretells the terror and strength of both the armies signified by these locusts, and of the locusts themselves.

The sword - The sword shall not be a weapon to destroy them; literally verified in the locusts, and verified in the strange preservations in the most desperate adventures made by the Assyrians or Babylonians.

Runs to and fro - This seems not proper to these insects, but it well suits with soldiers, that conquer a city and search all places for plunder. Run upon the wall - To clear the wall of all the besieged. The houses - Either forsaken by the inhabitants, or defended by such as are in them. Like a thief - Suddenly, unexpectedly, to spoil if not to kill.

The earth - A divine hyperbole. But this also may have a reference to the great day.

Utter his voice - Summon them in and encourage them as a general doth his soldiers. His army - Of locusts and insects, and of Chaldeans signified by these.

And repenteth him - He turneth from executing the fierceness of his wrath.

He will return - God doth not move from one place to another; but when he withholds his blessings, he is said to withdraw himself. And so when he gives out his blessing, he is said to return. And leave a blessing behind him - Cause the locusts to depart before they have eaten up all that is in the land.

The children - Though they understand little what is done, yet their cities ascend, and God with pity looks on their tears. These that suck - Their cries and tears may perhaps move the congregation to more earnest supplication to God for mercy. So the Ninevites, Jonah 3:7,8. The bridegroom - Let the new married man leave the mirth of the nuptials and afflict himself with the rest.

The porch - That stately porch built by Solomon, 1Kings 6:3. The altar - The altar of burnt - offering, which stood at some distance from this porch, and here are the priests commanded to stand, fasting and praying, whence they might be heard and seen by the people in the next court, in which the people were wont to pray. To reproach - Famine, though by locusts is a reproach to this thine heritage; it will be greater reproach to be slaves to the nations signified by the locusts, therefore in mercy deliver us from both one and the other.

The northern army - That part of the locusts which are toward the north. With his face - The van of this army shall be driven into the dead sea, east of Jerusalem. The hinder part - The rear of this army shall be driven into the west sea. His stink - The stench of these locusts destroying and lying putrified on the face of the earth, or the corpses of the Assyrians slain and unburied.

Their strength - Bring forth as much as they are able to stand under.

The former rain - The autumn rain which is needful to mellow the earth and fit it to receive the corn. The latter rain - Needful to bring forward and ripen the fruits, accounted the latter rain because these husbandmen and vine - dressers reckoned from seed time to spring and harvest. The first month - That is, our March.

The fats - The vessels into which the liquor ran out of the press.

Restore - Make up to you.

Wondrously - In one year giving as much as the locusts wasted in the years foregoing. Ashamed - Neither disappointed of your hopes, nor necessitated to seek relief among the heathen.

Afterward - After the return out of Babylon, after the various troubles and salvations by which these may know that I am the Lord. I will pour - In extraordinary gifts on the first preachers of the gospel, and in various graces to all believers. Upon all flesh - Before these gifts were confined to one particular nation; but now they shall be enlarged to all nations, and all that believe. Shall prophesy - This was in part fulfilled according to the letter in the first days of the gospel; but the promise means farther, by pouring out of the spirit on your sons and your daughters, they shall have as full a knowledge of the mysteries of God's law, as prophets before time had. Shalt dream dreams - This also was literally fulfilled in the apostles days. But it may mean farther, the knowledge of God and his will, shall abound among all ranks, sexes and ages in the Messiah's days, and not only equal, but surpass all that formerly was by prophesy, dreams, or visions.

My spirit - Of adoption and sanctification.

Wonders - They who read what historians report of these times, will see this fulfilled in the very letter. Blood - Possibly eruption of blood, as some fountains have been reported to have run with blood, prefiguring the great effusion of blood by the sword, and wars following. Fire - Either breaking out of the earth, or lightning in the air.

The sun - Having mentioned the prodigies which were to be wrought on earth, he now specifies what shall be done in heaven. The terrible day - The unholy day of the destruction of Jerusalem; typifying the day of judgment.

Whosoever shall call - Who hearing the gospel repents and believes in Christ. Delivered - Either from those outward afflictions, or which is infinitely better from eternal miseries, which will swallow up the unbelieving world; "and it will aggravate the ruin of those who perish, that they might have been saved on such easy terms." Is it then easy for a non - elect to repent and believe? May he not as easily pull the sun out of the firmament? In mount Zion - In the true church typified by Zion. Jerusalem - In mystical Jerusalem, the church and the city of the Messiah. Deliverance - Temporal and eternal. Shall call - To believe in Christ, and by him to wait for eternal life.

1 BLow ye the trumpet in Zion , and sound an alarm in my holy mountain : let all the inhabitants of the land tremble : for the day of the LORD cometh, for it is nigh at hand .

The Prophet continueth his advice or exhortation to the Priests, who were by office appointed to summon the solemn Assemblies, and to call them together by sound of Trumpet or Cornet, and so would he have the Priests to gather the people together to fast, and weep, and pray.

Which taken largely is the same with Ierusalem, though strictly taken, it is the hill on which the City of David, or his Royal Palace did stand.

Give notice that all may be prepared against the enemy, let it be known that the enemy is coming, what danger attends his coming, and what provision should be made

in Ierusalem, in Moriah, on which the Temple did stand.

Stand in awe of Gods Majesty, fear his displeasure, and do this with a penitent heart, all you that dwell in the land of Canaan, the parcht and burnt land.

See chap. 1. ver. 15. let. e. f. g. h.

Marginal references: Or, cornet.; Zeph. 1.14, 15.

2 A day of darkness and of gloominess , a day of clouds, and of thick darkness , as the morning spread upon the mountains : a great people , and a strong , there hath not been ever the like, neither shall be any more after it, even to the years of many generations .

Metaphorically taken for a time of exceeding great troubles and calamities, according to the stile of the Scriptures, which express prosperity by the Metaphor of Light, and adversity by darkness, which certainly is intended here, and the synonymous termes are here multiplyed, to intimate the extremity and length of these troubles. And this passage may well allude to the day of Judgment, and the calamities which shall preceed that day.

Thick darkness does undoubtedly imply, as the gradual approach, so the dismal effects of Gods Judgments and the Iewes miseries. See this word used 2 Sam. 22.10. with 12.13, 14, 15, 16. and Psal. 18.9.11. It was such terrour with which God gave the Law, and in such he will punish the Transgressours of his Law.

As the Morning spreads it self suddenly over all the Hemisphere, and as it first spreads it self upon the high Mountains, so should the approaching calamities overtake this people.

This seems more directly to intend the Babylonians rather then locusts, yet both are numerous, as the word imports, Hebr. see chap. 1. ver. 6. let. r. u. x.

Bold to attempt, and mighty in strength to execute, both true of Assyrians, or Babylonians, or the Locusts.

Locusts emblem of the warlike Nations, and the spoil done by both are here described the greatest that ever yet were known, and of the Assyrian or Babylonian spoil made in Iudea, the History doth ascertain this.

If ever the like be, it shall not be in many Ages to come.

Marginal references: Amos 5.18.; ver. 11.25.; Exod. 10.14.; Heb. of generation and generation.

3 A fire devoureth before them , and behind them a flame burneth : the land is as the garden of Eden before them , and behind them a desolate wilderness , yea, and nothing shall escape them.

Either the heat of the Sun vehementer then usual, or the locusts, or Chaldeans and Babylonians resembled by locusts, as fire shall devour,

utterly consume and eat up

that people, ver. 2. let. k. l.

What is left behind them is as burnt with a flame, all that the locusts leave behind them is as that which the flame hath scor[illegible: 1 letter]ht, dry'd, and turn'd into Chark-coal; or all the Chaldeans and Babylonians leave behind them is (as is customary with the barbarous invaders) set on fire, and what they cannot eat or carry away, they destroy with fire.

'Tis every where most fruitful and pleasant, a Land where they have not yet come. This is exprest in that Proverbial speech, as the garden of Eden, see Isa. 51.3. Ezek. 36.35.

But where ever these locusts, or the armies they signifie come, all is turn'd into most desolate Wilderness.

Nothing that was for beauty and pleasure, nor any thing for necessity and support of life.

Marginal references: Gen. 2.8. and 13.10.

4 The appearance of them is as the appearance of horses , and as horsemen, so shall they run .

Their carriage for fierceness, agility and irresistibleness, is like that of horses trained up to the Wars, of which Iob 39.20.

This gives light to the former expression, and by it we see these locusts are not resembled to the horse for shape, but for their nimbleness in motion. And as were these Types, so should the Armies which were typified be also.

Marginal references: Rev. 9.7▪

5 Like the noise of chariots on the tops of mountains shall they leap , like the noise of a flame of fire that devoureth the stubble , as a strong people set in battel aray .

Such Warlike Chariots on resounding Mountains, do with their rapid motions, and shaking their Irons about them, make a great and dreadful noise, so should these locusts in their flight. By which they shall terrifie the people before they come to them, for the noise of them may be heard say some at six miles distance.

Which does with continued crackling burn what is under the flame, and threaten speedy and inevitable ruin to what is before it, all shall be endangered by it, as if surrounded with flaming fire.

So ver. 2. let. l.

Prepared to assault and destroy, in pursuance of this Metaphor, see verse 7.8, 9, 10, 11.

Marginal references: Rev. 9.9.

6 Before their face the people shall be much pained : all faces shall gather blackness .

At the sight of these locusts both literally and figuratively considered

of the Land;

As a woman in travel is in pain, their fears shall be very great, lest these devouring creatures should sieze and destroy whatever was for support of their life, and life of their Families.

Such as is the colour of dead men, or, as is the dark paleness of men frighted into sits and swoons.

7 They shall run like mighty men , they shall climb the wall like men of war , and they shall march every one on his ways, and they shall not break their ranks ,

Locusts, and they who by the locusts are signified, viz. Chaldeans, Assyrians or Babylonians,

with speed, fierceness and irresistible power against their enemies.

Valiant and strong men, or Giants.

No walls of any fortified Towns shall be high enough to keep them out, strange locusts that assault Cities, but arm'd and commission'd of God, they shall vigorously act their part, and do what he appointeth, and commandeth them to do.

Who fear no power, that from within the Cities might oppose them, they shall valiantly and skilfully manage the assault.

Naturalists testifie the truth of this in the stories of these insects, and their marshalling of themselves, of which also, see Prov. 30.27. and Nabum 3.17. This skill in ordering, and steddiness in keeping order, like exactly trained souldiers, foretells the terrour and strength both of the Armies signified by these locusts, and of the locusts themselves. As these then did, so the Assyrians, Chaldeans or Babylonians should proceed in arms against this people.

8 Neither shall one thrust another, they shall walk every one in his path : and when they fall upon the sword , they shall not be wounded.

The Prophet in pursuance of the Allegory, both tells us how this Army of locusts do move without disorder, so shall they who are hereby Typyfied, it is much the same with the last clause of the former verse.

Before 'twas run, i. e. for speed, now 'tis walk for stedfast and even motion.

The tract he first takes to, follows his leader exactly, and observe rank and file.

The sword shall not be a weapon to destroy them, they shall run among swords, yet not be wounded; literally verified in the locusts, and verified in the strange preservations and escapes from dangers in midst of the most desperate adventures made by Assyrians or Babylonians.

Marginal references: Or, [illegible: 1 word]

9 They shall run to and fro in the city : they shall run upon the wall , they shall climb up upon the houses : they shall enter in at the windows like a thief .

This seems not proper to these insects which move forward, and alter not their course in such limited and streightned bounds as a City, but this well suits with souldiers that conquer a City, and search all places for plunder and prey.

In every City that they take;

To clear the wall of all the besieged who did defend it, to help up others that were s[illegible: 1 letter]aling the Wall, and to sieze Towers which were built upon the Wall; this is better fitted to souldiers that take a City then to locusts.

Either forsaken and shut fast up by the inhabitants before they left them, or houses defended by such as are in them, as is usual in Cities taken by assault.

Where they can find the first entrance, there they will through, and nothing shall keep them out.

Suddenly, unexpectedly, to spoil at least, if not to kill and destroy, locusts and souldiers will do this.

In this verse we must discern what is any whit proper to the locusts, and what is applicable more fitly to the Souldiers figured by them.

10 The earth shall quake before them , the heavens shall tremble, the sun and the moon shall be dark , and the stars shall withdraw their shining .

Literally taken, 'tis an elegant description of most unparallel'd Armies of locusts, sent of God to waste this sinful people, in the description whereof the Prophet shews his lofty stile, and in a divine hyperbole warns the people, but there is another sense of the words, we must look to; these locusts in this Prophesie are Hieroglyphicks and Emblems, and so are the Earth, Heaven, Sun, Moon and Stars. By Earth thus considered, the vulgar mean multitudes are many times set forth, [illegible: 1 letter]ere the common people among the Iewes.

Locusts first, and Armies of Forreign Enemies afterwards, and that ere long.

Grandees, Rulers and Counsellors, or the whole frame of the Kingdom and Government, shall shake and tremble, their hearts shall sink within them who should be a support to others.

Their King,

their Queen, who may as particularly be here pointed at as the Queen of Ni[illegible: 1 letter]eve is Na[illegible: 1 letter]. 2.7.

Overwhelmed with amazement from the greatness of their troubles.

The Courtiers, and men of eminency that were as Stars for glory and brightness, shall be covered with clouds, and these thick and black; all this miserable confusion threatned against them for their sins, and in this emblem of vast multitudes of Locusts presented to their thoughts.

Marginal references: [illegible: 1 paragraph]

11 And the LORD shall utter his voice before his army : for his camp is very great : for he is strong that executeth his word , for the day of the LORD is great , and very terrible , and who can abide it ?

Iehova[illegible: 1 letter] the Eternal and Almighty God, Lord of Hosts.

Summon them in, and encourage them as a General doth encourage his Souldiers ingaging in fight, God commands their attendance, and countenanceth their attempts.

Of locusts and insects, and of Assyrians, Chaldeans or Babylonians signified by locusts.

Very numerous, and strong, and therefore described by the Prophet in a manner almost above belief; it is the Host which God gathers together, and by which he will do great things.

He giveth strength to his Army, and is among them the strong one, he doth by them execute his own purpose and threats, and so shews his strength.

What he hath declared and threatned to do.

See chap. 1. ver. 15. let. d. e. f. g.

Wherein great sinners are punisht, great judgements are executed, by great power in the instruments, and by greater power in the hand that useth them.

Full of terrour and such as will make the stourest heart quail.

Neither King, Nobles or Warriours, but all faces gather blackness, as 'tis verse 6, 7, 9, 10.

Marginal references: [illegible: 1 word] 30.7. [illegible: 1 word]. 5.12. [illegible: 1 word] 1.15.

12 ¶ Therefore also now saith the LORD, Turn ye even to me with all your heart , and with fasting , and with weeping , and with mourning .

Since so great displeasure is conceived against you for your sins, and so terrible execution is shortly to be made upon you, and there is no way of resistance or escape left.

Repent of your sins whereby you have departed from me, all this preparation made against you is made not to destroy you utterly but to awaken you to Repentance, whilst you may find mercy upon Repentance be advised to it, and prevent your final desolation.

Not hypocritically, with divided heart, but sincerely and with full purpose of amendment, let your heart, your whole heart first be turned to me your God and sovereign.

Publick fasting as well as private, such fasting as chap. 1. ver. 14. is required.

Make it appear that you are sensible of, and deeply affected with your former sins in the jollity of your sensual Life, now weep for it; tears do well become a fast but they must not be tears onely.

But a mournful frame of Heart within, a fountain of these tears is expected and indeed required.

Marginal references: [illegible: 1 word] 4.1.

13 And rent your heart and not your garments , and turn unto the LORD your God : for he is gracious and merciful e, slow to anger , and of great kindness , and repenteth him of the evil .

Lay them open as Chyrurgeons lay open putrifying sores that they may be throughly cleansed, remove iniquity from your heart, as the Chaldee Paraphrast.

As hypocrites do who in sudden or great troubles easily stoop to tear a lose garment, but hardly are brought to rent their Hearts, what God expecteth most they cannot be perswaded to, but what he careth lest for they are ready to do. Be not such Hypocrites before God who cannot be mocked, nor spare them who dare do it; let your Garments scape if you please, but your hearts break them, circumcise them, Deut. 10.16.

In repenting keep hope alive, look to God as your God, who by Covenant hath promised to shew you Mercy on your repenting, and turning to him, Deut. 13.17. and chap. 30. ver. 8, 9. Isa. 55.7. Ier. 31.19, 20. and 32.38, 39, 40.

Gentle, easie to be intreated, and ready to forgive the guilty.

Who hath spared, doth still spare, and waits purposely that you might have time to repent, and turn and live.

Your provocations are many and great, yet return for his mercy is great, his kindnesses are many.

Not as man but as becometh his own holy, just and immutable nature, he turneth from executing the fierceness of his wrath, Ier. 18.7, 8, 9, 10, be wise and obedient, and follow my counsel repent and make your peace with God.

Compassionate and ready to shew pitty and relieve the indigent, you are both guilty and afflicted return to your God, who is gracious to pardon your guilt, and merciful to relieve your miseries.

Marginal references: [illegible: 1 word] 51.17.; [illegible: 1 letter]xod. 34.6. [illegible: 1 word] 86.5, 15. [illegible: 1 word] 4.2.

14 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?

None need be discouraged as if 'twere too late to seek and hope for mercy, God will pardon the truly penitent and deliver them from eternal miseries, and it is possible he may deliver from present temporal calamities also. If you obtain not all you would, you shall obtain enough to shew that it was worth your while to seek God.

God doth not locally move from one place to another, but when he withholds his blessings, the fruits of his favour he is said to withdraw himself, so when he gives out his blessings he is said to return.

Vid. ver. 13. h.

Cause the locusts to depart before they have eaten up all that is in the Land.

Vid. chap. 1. ver. 9. l[illegible: 1 letter]t. k.

Ibid. let. l.

Marginal references: Sam. 12.22. [illegible: 1 word] 5.15.; [illegible: 1 word] 3.9. [illegible: 1 word] 2.3. [illegible: 1 word] 1.9.

15 ¶ Blow the trumpet in Zion , sanctifie a fast , call a solemn assembly .

Vid. ver. 1. let. a. b.

Vid. chap. [illegible: 1 letter]. ver. 14. let. s. t.

ibid. let. u.

Marginal references: Numb. 10.[illegible: 1 letter].

16 Gather the people : sanctifie the congregation: assemble the elders : gather the children , and those that suck the breasts : let the bridegroom go forth of his chamber and the bride out of her closet .

Ibid. let. y.

Ibid. let. x.

Though they understand little what is done, yet their cries under the a[illegible: 3 letters]iction of a fast ascend, God hears and with pitty looks on their tears.

Let your fast be most universal, spare not sucking Children bring them with you, their tears and cryes may perhaps move the Congregation to greater mourning and earnest supplication to God for Mercy; or will be a fit object to present unto the God of mercy to move him to shew Mercy. So the [illegible: 1 letter]innevites, Ion. 3.7, 8.

Let the new married man leave the mirth of the Nuptials and lay aside his bravery a while, and afflict himself with the rest.

Or Chamber in which with the Virgins she adorned her self or caressed them. That these may more earnestly seek the Lord let them at this season forbear lawful delights.

Marginal references: 1. Cor. [illegible: 1 letter].[illegible: 1 letter].

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

Vid. chapter 1. ver. 13. let. l. m. †. n.

That stately Porch built by Solomon, 1 King. 6.3. and Ezek. 40.48, 49.

Not of Incense for that was in the Holy place, but the great brazen Altar, or Altar of Burnt-offering, which stood at some distance from this Porch, and here are the Priests commanded to stand, fasting and praying, whence they might be heard and seen by the people in the next Court, in which the people were wont to pray

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

This includes, confession of sin, acknowledging Gods Justice, laying themselves at the foot of God for mercy and imploring of mercy, though we have sinned and deserve severe wrath yet spare, deal not with us as we deserve.

This includes all they can plead from the Covenant of God with them, his grace, promise, faithfulness, &c. we are thy peculiar people, thou art our God therefore spare, &c.

Thou onely canst expose us to Famine and servitude, and both will come upon us if thou first give us up to these predooming locusts they will consume all, and if thou after give us up to those Nations which as locusts are innumerable, & irresistable. Oh give us not up to them.

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

It is a reproach to any Land that it starves or eats up the inhabitants thereof, Ezek, 36.30. and Num. 13.32. and Famine though by Locusts will be a reproach to this thine heritage, it will be greater reproach to be slaves to the Nations signified by the Locusts, therefore of mercy deliver us from both one and the other.

Whether Assyrians, or Chaldeans, or Babylonians.

Conquer first and then enslave thy people, or, as the word will bear, take them up for a taunt and proverb when they shall know that they leave their own Land as too barren a place to maintain them, or seek their Bread at a dear rate in Heathen Lands.

Nay these barbarous people will not so much consider our sins, or justifie our God, but they will reproach God, our God, the great God as if unable to maintain us. Oh spare for thine own glory sake, never let them as Psal. 115.2. deride thee our God.

Marginal references: Ezek. 8.16. Matth. 23.35.; Or, use a by-word against them.; Psal. 42.10. and 79.10. Micah 7.10.

18 ¶ Then will the LORD be jealous for his land and pity his people .

When you follow my advice, saith Ioel, and heartily repent you of your sins, and turn to God, &c.

Will shew his love and zeal, for the credit of his Land.

The Land of Canaan.

Consider their prayers, their arguments, and tears, and upon the whole will deal so with them that they shall know I do own them for my people, and that I will do them good.

19 Yea, the LORD will answer , and say unto his people , Behold , I will send you corn, and wine, and oyl, and ye shall be satisfied therewith : and I will no more make you a reproach among the heathen .

Or and Heb.

Before 'twas he would pitty, ver. 18. not as men many times pity and profess to have compassion for the miserable who cry to them, yet do nothing; but God will pity their case and hear their request, nay grant their request and relieve them.

Speak to and work for his people.

His Covenant, praying, repenting, and reforming people.

What he doth for such a people shall be visible, remarkable, and such as they may observe.

Fruitful seasons shall come when God sends them, his command to the Heavens to pour down their sweet and fruitful influences shall certainly be obeyed, these must hear God, and then the Earth shall bear the Corn, and and Wine, and Oyl, as Hos. 2.20, 21.

You shall have abundance, to fill and satisfie you, that you may rejoice in your habitations and know no want.

Your heathen neighbours shall no more insult over you my people, nor over me your God. Obey my Prophet, turn from your sins, and I will do you all this good I promise, or you need and ask.

20 But I will remove far off from you the northern army , and will drive him into a land barren and desolate, with his face toward the east sea , and his hinder part towards the utmost sea, and his stink shall come up, and his ill savour shall come up , because he hath done great things.

And Heb.

That part of these numerous locusts which are towards the North shall be removed far from you no more to annoy you on that quarter, some say this refers to the dissipation of Senacherib'sarmy, which came up from the parts which lay somewhat Northernly from Ierusalem and Iudaea.

Some other part of this locust Army shall be driven away into the Southern Deserts here described by a barren and desolate Land.

The van of this Army here called the face shall be driven into the East Sea.

The Sea of Tiberias, or the Salt-sea, or the Dead Sea, East of Ierusalem.

The Rear of this Army of Insects shall be driven into the Great, the west Sea, here called the utmost Sea in the Letter and History, the total destruction of this Army of Insects is here foretold which no doubt came to pass if Senacherib's Army and its dissipation were here shadow'd out, it is fairly accommodable to this place, when upon his death and the rout of his Army from Heaven, his Forces retir'd out of Iudaea on all quarters with loss of men as is ever the fate of an invading Army beaten in the Heart of the invaded Countrey.

The stench of these locusts destroy'd and lying putrified on the face of the Earth, or the Corpses of the Assyrians slain and unburied.

Some refer this to the locusts, and those whom they signified, he i. e. this Army of locusts, or Assyrians, others refer it to God, thus, for he will do great things, as indeed the utter destroying of this devouring Army, and removall of this dreadful Famine was a great work and marvellous, and 'twas an answer to their Fasting and Praying; though 'twas not all done which is contained in this conditional promise for that this people never performed the condition.

Marginal references: See Exod. 10.19.; Heb. magnified to do.

21 ¶ Fear not, O land , be glad and rejoice : for the LORD will do great things .

Verse 10. The Land is said to quake at the approach of this devouring Army, now at the approach of mercy 'tis encouraged, and commanded not to fear, by the same figure and in the same sense, it should not fear now as before it did quake.

This tells us that fear not, was a Meiosis, shout for joy express the greatest confidence.

Who is your God whom you seek, who by me assureth you 'tis his gracious purpose to do great things for your good.

Either this explains that last clause, ver. 20. or is Antitheron to it, the locusts, God's messengers and Servants did great things against, but now God will recall these and do great things for Israel.

22 Be not afraid, ye beasts of the field : for the pastures of the wilderness do spring , for the tree beareth her fruit , the fig-tree , and the vine do yield their strength t.

Chap. 1.18, 19, 20. The poor beasts were represented as in greatest perplexity, for want of Pasture they were like to perish, but now they are (as if capable of fears, or joy from foresight of what was coming toward them) encouraged, they should find Pasture, both the tamer which are under mans hand and the wilder which range the Mountains,

Vid. chap. 1. ver. 19. let. d. e,

Begin to look green, and the grass fresh promiseth food for you.

All sorts of Trees, though chap. 1. ver. 12. they were withered, and seemed to be dead, now they recover their strength and bring forth fruit.

Does not, as chap. 1.12. languish.

The Vine is not as before dried up but with change of season hath changed its hue.

Both these Trees do mightily bear are full of fruit, and bring forth as much as ever they are able to stand under.

Marginal references: Zech. 8.12.

23 Be glad then ye children of Zion , and rejoyce in the LORD your God : for he hath given you the former rain moderately, and he will cause to come down for you the rain , the former rain , and the latter rain in the first moneth .

In the former verse the Prophet by a usual figure, and with known elegancy called on Land, and Beasts though they understood him not, now he addresseth himself to them that can understand their work as well as their advantages, and the Children of Zion, all the Inhabitants of Ierusalem and Iudaea, who were called to fast, and weep.

Show your selves sensible of your mercies, thankful to that free bounty which gave your mercies, rejoyce but not onely in your Barns, Garners and Bellies [illegible: 1 letter]ull, but in the Eternal God who hath been found of you.

As such you were advised to seek him, as such own him, rejoice in him, and ascribe glory to him who keepeth Covenant to thousand generations, and hath remembred his Covenant for you in this your low estate.

The Heb, will bear it, a Teacher of, or unto, or according to, righteousness. Either some eminent Prophet, or Prophets, as Isaiah, or Ioel himself, but as fore-runners, and types of the great Prophet Christ, so the words will be a promise of the Messiah, and lead these Children of Zion to the Messiah, as fountains of all the blessings they receive of God in Temporals as well as Spirituals; it is usual in Scripture thus to pass from Temporal to Spiritual, and from Spiritual to Temporal Promises and Blessings, so Isa. 7.4. &c. with 14, 15, 16. but since our best Interpreters retain as ours this Version, rain moderately, or in due measure, we adhere to it also; God had sent sweet, gentle, yet sufficient showers to make the Earth fruitful, and these showers have made Pastures, and Trees to spring, flourish and be fruitful.

As he hath already given some so he will give more, as the Earth and Trees shall need,

The Autumn Rain which is needful to mellow the Earth and fit it to receive the Corn, and Fruits, and to Plant and sow them about September,

Needful to bring forward and ripen the Fruits planted or sown, accounted the latter Rain because these Husbandmen & vinedressers reckoned from seed time unto Spring and Harvest.

That is our March, both these Rains as promised Deut. 11.14. and Lev. 26.4. shall be given from Heaven.

Marginal references: Or, a teacher of, Heb. according to Righteousness.; Jam. 5.7.

24 And the floors shall be full of wheat , and the fats shall overflow b with wine and oyl .

Where they threshed their Corn.

The best, and most useful grain, the Bread corn for mans life and support.

The vessels into which the Liquor ran out of the presse.

For what was ver. 22. said, is here fulfilled the Vine doth yield its strength.

There shall be of the Grape and Olive enough to fill the Vessels, nay to make them run over, though the care of good Husbands will save it.

25 And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmer-worm my great army which I sent among you.

Make up to you or compensate the lean years of Egypt did eat up the fat, but with you now the fat years shall feed, and enrich the lean ones.

By this it appears that this dreadful Famine by these Insects was longer then of one years continuance, and perhaps countenanceth the Jewish conjecture of four because four sorts of Insects are mentioned. These in the late years devoured the fruit of the Earth, but now God will restore the fruits.

All recounted, chap. 1.4. with little variation of the order wherein named.

Vid. ver. 3, 4, 5, 6, 7, 8, 9, 10, 11.

There was somewhat extraordinary in these Armies of Insects by which the people then living and afflicted by them, might see they were sent immediately from Heaven, though History do not report it to us.

Marginal references: [illegible: 1 paragraph]

26 And ye shall eat p in plenty , and be satisfied , and praise the name of the LORD your God , that hath dealt wondrously with you: and my people shall never be ashamed .

Not with scarcity as when Water is measured to them, and Bread is given by weight, Ezek. 4.16.

The Bread they eat shall refresh them, maintain their strength, not be as that, Haggai 1.6.

Ascribe the Glory to the Mercy and Faithfulness, to the Power and Wisdom of your God, ye shall speak of it to his praise, stop the mouths of insulting Heathens.

See ver. 13. let. l.

See ver. 13. let. c.

In one year giving as much as the locusts wasted in the years foregoing, whether three or four or more.

Enjoy and live upon.

You that are my people demeaning your selves as becometh my people.

Neither disappointed of your hopes, or refused when you pray, or necessitated to seek relief among the Heathen who will reproach you and me.

27 And ye shall know that I am in the midst of Israel , and that I am the LORD your God , and none else : and my people shall never be ashamed h.

Who repent, pray, are blessed with such answer to your prayers,

by experience shall see, and acknowledge.

My true Israel, obedient Israel, I am with them to bless them, defend them, guide them, and provide for them.

As I was the God of your Father Abraham, yours in peculiar manner by covenant, and to redeem you from evil.

That there is not a God beside me, that the Idols you formerly doted upon were no Gods, that the Idols the heathen boast of are a doctrine of lies, and deceive them that trust on them.

See ver. 26. let. y.

The Allmighty and Everlasting God.

Marginal references: [illegible: 1 paragraph]; Ibid let. z.

28 and it shall come to pass afterward , that I will pour out my spirit upon all flesh , and your sons and your daughters shall prophesie , your old men shall dream dreams , your young men shall see visions .

Most certainly this shall be done,

on the latter dayes, after the return out of Babylonish Captivity, after the various troubles and salvations by which they may know that I am the Lord, their God in the midst of them, when those wondrous works shall be seconded by the most wonderful of all, the sending the Messiah in his day, and under his Kingdom.

In large abundant measures will I give my Holy Spirit, which the Messiah exalted shall send, Ioh. 16.7. in extraordinary power and gifts in the Apostles and first Preachers of the Gospel, and in ordinary measure and Graces to all Believers, Eph. 4.8, 9, 10, 11.

Before these gifts were confin'd to a few people, to one particular Nation, to a very small people, but now they shall be enlarged to all Nations, Acts 2.33. and 10.45. to all that believe, all that are regenerate.

This was in part fulfil'd according to the Letter in the first dayes of the Gospel; but this promise is rather of a comparative meaning, thus by pouring out of the Holy Spirit on your Sons and your Daughters they shall have as clear and full knowledge of the deep Mysteries of God's Law, as Prophets before time had. The Law and Prophets were till Iohn, and during this time the gifts of the Spirit were given in lesser measures, and of all Men the prophets had greatest measures of the Spirit, but in these dayes, the least in the Kingdom of God is greater than Iohn.

No difference of Age to old men who had been long blind in the things of God, the Mysteries of Grace shall be revealed, and these shall know as certainly and clearly as if God had extraordinarily revealed himself to them by dreams sent of God upon them.

Many young men shall be as eminent in knowledge, as if the things known were communicated by vision. In a word, all knowledge of God and his Will shall abound among all Ranks, Sexes and Ages in the Messiah's dayes, and not only equal, but surpass all that formerly was by Prophesie, Dreams, or Visions.

Marginal references: [illegible: 1 word] 44.3.; [illegible: 1 word] 39.29. [illegible: 1 word] [illegible: 1 letter]2.17. [illegible: 1 word]. 12.10.

29 And also upon the servants, and upon the handmaids in those dayes will I pour out my spirit .

With equal freeness

upon the meanest believers, see Gal. 3.28. Col. 3.11.

Of Sanctification and Adoption.

30 And I will shew wonders in the heaven▪ and in the earth , blood , and fire , and pillars of smoke .

As he promiseth such Grace to believers, so he warneth them that they should not be surprised with those alarming prodigies which in those dayes God would shew, which would usher in the hard times that should be chastisement to the best, and destruction to the worst; whoso will read and observe what Historians and Naturalists report of those times, will see this fulfilled in the very letter, and Mat. 24.7.29. and Mar. 13.24. Luk. 21.11, 25.

Above men, and under their feet, all which signs are particularly named, and first the signs on the Earth.

Possibly eruption of blood, as some Fountains have been reported to have run with blood, and these prefiguring the great effusion of blood by the sword and Wars following, or by Antichristian persecutions.

Either breaking out of the Earth, or else unusual Lightnings, and unparallel'd flashes of lightnings in the lower Region of the Air, setting many things on fire.

From those burning things fired by lightnings, or by extraordinary flashes a smoke shall go up like a Pillar. Particular instances of these may not here be gathered together, but Hottinger that learned and painful Historian hath gathered many together of the first Age, and so of the following Ages of the Church, in his Ecclesiastical History, which who desireth, may consult.

31 The sun shall be turned into darkness , and the moon into blood , before the great and the terrible day of the LORD come .

Having mentioned the Prodigies which were to be wrought on Earth, now the Prophet specifieth what shall be done in Heaven, where the great Luminaries shall be wonderfully affected, the Sun shall be greatly obscur'd.

Shall seem to be turned from a Body of Light to meer Darkness;

Either by Eclipse, or by the intervention of Vapours drawn up from the places where was great slaughter and effusion of Blood; however as to manner, 'tis most certain as to the Event; the Moon shall seem to be blood.

Great to all, terrible to the rejecters and persecutors of Christ. This day was the day of Ierusalems destruction and burning of the Temple, and slaughter of the Iews for their violence against, and murther of the Messiah, for their sins against the Gospel: This was fulfilled partly in the devastation of Ierusalem, but shall fully and finally be fulfilled in the day of Judgment, and at the Consummation of the World.

Marginal references: [illegible: 1 word]. 10. [illegible: 1 word] 3.15.

32 And it shall come to pass that whosoever shall call on the Name of the LORD shall be delivered : for in mount Zion , and in Jerusalem shall be deliverance , as the LORD hath said , and in the remnant whom the LORD shall call .

Yet when Nature seems out of course, and such terrible Convulsions overthrow all States and Kingdoms, and nothing but ruin and destruction appears on every side, yet then most certainly it shall come to pass.

Who heareth the Gospel repenteth of sin, believeth in Christ, and prayeth for Grace, Peace, and Glory; whoso worshippeth the Father through the Son in Truth and Faith;

Either delivered from those sad outward Afflictions, or else which is infinitely better from Eternal Miseries, which will swallow up the unbelieving and impenitent World; when the Iews who rejected Christ were destroyed by the Romans; all, (as Eusebius reports) the Iews that believed in Christ, and submitted to the Gospel, escaped.

In the true Church typified by Zion, the City of David;

Not local Ierusalem; there was the chief place of slaughter, blood, fire, and death; but mystical Ierusalem, the Church and City of the Messiah.

Salvation whether Temporal, or Eternal, or both;

According as God hath promised, and this promised deliverance gives the Believer satisfaction, and rest, whether in life, or by death.

Not of the Iews only, but of the Gentiles also;

called of God to be his peculiar people; called to the knowledge of Christ to profess his Name, to believe in Christ, and by him to wait for Eternal Life and Glory, Iob. 10.16. Acts 13.46. Rom. 11.4, 5, 7.

Marginal references: [illegible: 1 letter]om. 10.13.; [illegible: 1 word]. 17.

Summons to Penitential Prayer for the Removal of the Judgment - Joel 2:1-17

This section does not contain a fresh or second address of the prophet, but simply forms the second part of his sermon of repentance, in which he repeats with still greater emphasis the command already hinted at in Joe 1:14-15, that there should be a meeting of the congregation for humiliation and prayer, and assigns the reason in a comprehensive picture of the approach of Jehovah’s great and terrible judgment-day (Joe 2:1-11), coupled with the cheering assurance that the Lord will still take compassion upon His people, according to His great grace, if they will return to Him with all their heart (Joe 2:12-14); and then closes with another summons to the whole congregation to assemble for this purpose in the house of the Lord, and with instructions how the priests are to pray to the Lord (Joe 2:15-17).

Joe 2:1

By blowing the far-sounding horn, the priests are to make known to the people the coming of the judgment, and to gather them together in the temple to pray. Joe 2:1. “Blow ye the trumpet upon Zion, and cause it to sound upon my holy mountain! All the inhabitants of the land shall tremble; for the day of Jehovah cometh, for it is near.” That this summons is addressed to the priests, is evident from Joe 2:15, compared with Joe 2:14. On tiq‛ū shōphâr and hârı̄‛ū, see at Hos 5:8. “Upon Zion,” i.e., from the top of the temple mountain. Zion is called the holy mountain, as in Psa 2:6, because the Lord was there enthroned in His sanctuary, on the summit of Moriah, which He claimed as His own. Râgaz, to tremble, i.e., to start up from their careless state (Hitzig). On the expression, “for the day of Jehovah cometh,” see Joe 1:15. By the position of בּוא at the head of the sentence, and that in the perfect בּא instead of the imperfect, as in Joe 1:15, the coming of the day of Jehovah is represented as indisputably certain. The addition of kı̄ qârōbh (for it is near) cannot be accounted for, however, from the fact that in the spiritual intuition of the prophet this day had already come, whereas in reality it was only drawing near (Hengstenberg); for such a separation as this between one element of prophesying and another is inconceivable. The explanation is simply, that the day of the Lord runs throughout the history of the kingdom of God, so that it occurs in each particular judgment: not, however, as fully manifested, but simply as being near or approaching, so far as its complete fulfilment is concerned. Joel now proclaims the coming of the day in its full completion, on the basis of the judgment already experienced, as the approach of a terrible army of locusts that darkens the land, at the head of which Jehovah is riding in all the majesty of the Judge of the world. The description is divided into three strophes thus: he first of all depicts the sight of this army of God, as seen afar off, and its terrible appearance in general (Joe 2:2 and Joe 2:3); then the appearance and advance of this mighty army (Joe 2:4-6); and lastly, its irresistible power (Joe 2:7-11); and closes the first strophe with a figurative description of the devastation caused by this terrible army, whilst in the second and third he gives prominence to the terror which they cause among all nations, and over all the earth.

Joe 2:2-3 “A day of darkness and obscurity, a day of clouds and cloudy night: like morning dawn spread over the mountains, a people great and strong: there has not been the like from all eternity, nor will there be after it even to the years of generation and generation. Joe 2:3. Before it burneth fire, and behind it flameth flame: the land before it as the garden of Eden, and behind it like a desolate wilderness; and even that which escaped did not remain to it.” With four words, expressing the idea of darkness and obscurity, the day of Jehovah is described as a day of the manifestation of judgment. The words חשׁך ענן וערפל are applied in Deu 4:11 to the cloudy darkness in which Mount Sinai was enveloped, when Jehovah came down upon it in the fire; and in Exo 10:22, the darkness which fell upon Egypt as the ninth plague is called אפלה. כּשׁחר וגו does not belong to what precedes, nor does it mean blackness or twilight (as Ewald and some Rabbins suppose), but “the morning dawn.” The subject to pârus (spread) is neither yōm (day), which precedes it, nor ‛am (people), which follows; for neither of these yields a suitable thought at all. The subject is left indefinite: “like morning dawn is it spread over the mountains.” The prophet’s meaning is evident enough from what follows. He clearly refers to the bright glimmer or splendour which is seen in the sky as a swarm of locusts approaches, from the reflection of the sun’s rays from their wings.The following is the account given by the Portuguese monk Francis Alvarez, in his Journey through Abyssinia (Oedmann, Vermischte Sammlungen, vi. p. 75): “The day before the arrival of the locusts we could infer that they were coming, from a yellow reflection in the sky, proceeding from their yellow wings. As soon as this light appeared, no one had the slightest doubt that an enormous swarm of locusts was approaching.” He also says, that during his stay in the town of Barua he himself saw this phenomenon, and that so vividly, that even the earth had a yellow colour from the reflection. The next day a swarm of locusts came.

With עם רב ועצוּם (a people great and strong) we must consider the verb בּא (cometh) in Exo 10:1 as still retaining its force. Yōm (day) and ‛âm (people) have the same predicate, because the army of locusts carries away the day, and makes it into a day of cloudy darkness. The darkening of the earth is mentioned in connection with the Egyptian plague of locusts in Exo 10:15, and is confirmed by many witnesses (see the comm. on Ex. l.c.). The fire and the flame which go both before and behind the great and strong people, viz., the locusts, cannot be understood as referring to the brilliant light kindled as it were by the morning dawn, which proceeds from the fiery armies of the vengeance of God, i.e., the locusts (Umbreit), nor merely to the burning heat of the drought by which everything is consumed (Joe 1:19); but this burning heat is heightened here into devouring flames of fire, which accompany the appearing of God as He comes to judgment at the head of His army, after the analogy of the fiery phenomena connected with the previous manifestations of God, both in Egypt, where a terrible hail fell upon the land before the plague of locusts, accompanied by thunder and balls of fire (Exo 9:23-24), and also at Sinai, upon which the Lord came down amidst thunder and lightning, and spoke to the people out of the fire (Exo 19:16-18; Deu 4:11-12). The land, which had previously resembled the garden of paradise (Gen 2:8), was changed in consequence into a desolate wilderness. פּליטה does not mean escape or deliverance, either here or in Oba 1:17, but simply that which has run away or escaped. Here it signifies that part of the land which has escaped the devastation; for it is quite contrary to the usage of the language to refer לו, as most commentators do, to the swarm of locusts, from which there is no escape, no deliverance (cf. 2Sa 15:14; Jdg 21:17; Ezr 9:13, in all of which ל refers to the subject, to which the thing that escaped was assigned). Consequently לו can only refer to הארץ. The perfect היתה stands related to אחריו, according to which the swarm of locusts had already completed the devastation.

Joe 2:4-6

In Joe 2:4-6 we have a description of this mighty army of God, and of the alarm caused by its appearance among all nations. Joe 2:4. “Like the appearance of horses is its appearance; and like riding-horses, so do they run. Joe 2:5. Like rumbling of chariots on the tops of the mountains do they leap, like the crackling of flame which devours stubble, like a strong people equipped for conflict. Joe 2:6. Before it nations tremble; all faces withdraw their redness.” The comparison drawn between the appearance of the locusts and that of horses refers chiefly to the head, which, when closely examined, bears a strong resemblance to the head of a horse, as Theodoret has already observed; a fact which gave rise to their being called Heupferde (hay-horses) in German. In Joe 2:4 the rapidity of their motion is compared to the running of riding-horses (pârâshı̄m); and in Joe 2:5 the noise caused by their springing motion to the rattling of chariots, the small two-wheeled war-chariots of the ancients, when driven rapidly over the rough mountain roads. The noise caused by their devouring the plants and shrubs is also compared to the burning of a flame over a stubble-field that has been set on fire, and their approach to the advance of a war force equipped for conflict. (Compare the adoption and further expansion of these similes in Rev 9:7, Rev 9:9). At the sight of this terrible army of God the nations tremble, so that their faces grow pale. ‛Ammı̄m means neither people (see at 1Ki 22:28) nor the tribes of Israel, but nations generally. Joel is no doubt depicting something more here than the devastation caused by the locusts in his own day. There are differences of opinion as to the rendering of the second hemistich, which Nahum repeats in Joe 2:11. The combination of פּארוּר with פּרוּר, a pot (Chald., Syr., Jer., Luth., and others), is untenable, since פּרוּר comes from פּרר, to break in pieces, whereas פּארוּר (= פּארוּר) is from the root פאר, piel, to adorn, beautify, or glorify; so that the rendering, “they gather redness,” i.e., glow with fear, which has an actual but not a grammatical support in Isa 13:8, is evidently worthless. We therefore understand פּארוּר, as Ab. Esr., Abul Wal., and others have done, in the sense of elegantia, nitor, pulchritudo, and as referring to the splendour or healthy ruddiness of the cheeks, and take קבּץ ekat dn as an intensive form of קבץ, in the sense of drawing into one’s self, or withdrawing, inasmuch as fear and anguish cause the blood to fly from the face and extremities to the inward parts of the body. For the fact of the face turning pale with terror, see Jer 30:6.

Joe 2:7-9

In Joe 2:7-10 the comparison of the army of locusts to a well-equipped army is carried out still further; and, in the first place, by a description of the irresistible force of its advance. Joe 2:7. “They run like heroes, like warriors they climb the wall; every one goes on its way, and they do not change their paths. Joe 2:8. And they do not press one another, they go every one in his path; and they fall headlong through weapons, and do not cut themselves in pieces. Joe 2:9. They run about in the city, they run upon the wall, they climb into the houses, they come through the windows like a thief.” This description applies for the most part word for word to the advance of the locusts, as Jerome (in loc.) and Theodoret (on Joe 2:8) attest from their own observation.Jerome says: “We saw (al. heard) this lately in the province (Palestine). For when the swarms of locusts come and fill the whole atmosphere between the earth and sky, they fly in such order, according to the appointment of the commanding God, that they preserve an exact shape, just like the squares drawn upon a tesselated pavement, not diverging on either side by, so to speak, so much as a finger’s breadth. 'And,' as he (the prophet) interprets the metaphor, 'through the windows they will fall, and not be destroyed.' For there is no road impassable to locusts; they penetrate into fields, and crops, and trees, and cities, and houses, and even the recesses of the bed-chambers.” And Theodoret observes on Joe 2:8: “For you may see the grasshopper like a hostile army ascending the walls, and advancing along the roads, and not suffering any difficulty to disperse them, but steadily moving forward, as if according to some concerted plan.” And again, on Joe 2:9 : “And this we have frequently seen done, not merely by hostile armies, but also by locusts, which not only when flying, but by creeping along the walls, pass through the windows into the houses themselves.”

They run like heroes - namely, to the assault: רוּץ referring to an attack, as in Job 15:26 and Psa 18:30, “as their nimbleness has already been noticed in Joe 2:4” (Hitzig). Their climbing the walls also points to an assault. Their irresistible march to the object of their attack is the next point described. No one comes in another’s way; they do not twist (עבט) their path, i.e., do not diverge either to the right hand or to the left, so as to hinder one another. Even the force of arms cannot stop their advance. שׁלח is not a missile, telum, missile (Ges. and others), but a weapon extended or held in front (Hitzig); and the word is not only applied to a sword (2Ch 23:10; Neh 4:11), but to weapons of defence (2Ch 32:5). בּצע, not “to wound themselves” (= פּצע), but “to cut in pieces,” used here intransitively, to cut themselves in pieces. This does no doubt transcend the nature even of the locust; but it may be explained on the ground that they are represented as an invincible army of God.The notion that these words refer to attempts to drive away the locusts by force of arms, in support of which Hitzig appeals to Liv. hist. xlii. 10, Plinii hist. n. xi. 29, and Hasselquist, Reise nach Pal. p. 225, is altogether inappropriate. All that Livy does is to speak of ingenti agmine hominum ad colligendas eas (locustas) coacto; and Pliny merely says, Necare et in Syria militari imperio coguntur. And although Hasselquist says, Both in Asia and Europe they sometimes take the field against the locusts with all the equipments of war,” this statement is decidedly false so far as Europe is concerned. In Bessarabia (according to the accounts of eye-witnesses) they are merely in the habit of scaring away the swarms of locusts that come in clouds, by making a great noise with drums, kettles, hay-forks, and other noisy instruments, for the purpose of preventing them from settling on the ground, and so driving them further. Hass’s account of a pasha of Tripoli having sent 4000 soldiers against the insects only a few years ago, is far too indefinite to prove that they were driven away by the force of arms.

On the other hand, the words of Joe 2:9 apply, so far as the first half is concerned, both to the locusts and to an army (cf. Isa 33:4; Nah 2:5); whereas the second half applies only to the former, of which Theodoret relates in the passage quoted just now, that he has frequently seen this occur (compare also Exo 10:6).

Joe 2:10-11

The whole universe trembles at this judgment of God. Joe 2:10. “Before it the earth quakes, the heavens tremble: sun and moon have turned black, and the stars have withdrawn their shining. Joe 2:11. And Jehovah thunders before His army, for His camp is very great, for the executor of His word is strong; for the day of Jehovah is great and very terrible, and who can endure it?” The remark of Jerome on Joe 2:10, viz., that “it is not that the strength of the locusts is so great that they can move the heavens and shake the earth, but that to those who suffer from such calamities, from the amount of their own terror, the heavens appear to shake and the earth to reel,” is correct enough so far as the first part is concerned, but it by no means exhausts the force of the words. For, as Hitzig properly observes, the earth could only quake because of the locusts when they had settled, and the heavens could only tremble and be darkened when they were flying, so that the words would in any case be very much exaggerated. But it by no means follows from this, that לפניו is not to be taken as referring to the locusts, like מפּניו in Joe 2:6, but to the coming of Jehovah in a storm, and that it is to be understood in this sense: “the earth quakes, the air roars at the voice of Jehovah, i.e., at the thunder, and storm-clouds darken the day.” For although nâthan qōlō (shall utter His voice) in Joe 2:11 is to be understood as referring to the thunder, Joel is not merely describing a storm, which came when the trouble had reached its height and put an end to the plague of locusts (Credner, Hitzig, and others). לפניו cannot be taken in any other sense than that in which it occurs in Joe 2:3; that is to say, it can only refer to “the great people and strong,” viz., the army of locusts, like מפּניו. Heaven and earth tremble at the army of locusts, because Jehovah comes with them to judge the world (cf. Isa 13:13; Nah 1:5-6; Jer 10:10). The sun and moon become black, i.e., dark, and the stars withdraw their brightness ('âsaph, withdraw, as in 1Sa 14:19), i.e., they let their light shine no more. That these words affirm something infinitely greater than the darkening of the lights of heaven by storm-clouds, is evident partly from the predictions of the judgment of the wrath of the Lord that is coming upon the whole earth and upon the imperial power (Isa 13:10; Eze 32:7), at which the whole fabric of the universe trembles and nature clothes itself in mourning, and partly from the adoption of this particular feature by Christ in His description of the last judgment (Mat 24:29; Mar 13:24-25). Compare, on the other hand, the poetical description of a storm in Psa 18:8., where this feature is wanting. (For further remarks, see at Joe 3:4.) At the head of the army which is to execute His will, the Lord causes His voice of thunder to sound (nâthan qōl, to thunder; cf. Psa 18:14, etc.). The reason for this is given in three sentences that are introduced by kı̄. Jehovah does this because His army is very great; because this powerful army executes His word, i.e., His command; and because the day of judgment is so great and terrible, that no one can endure it, i.e., no one can stand before the fury of the wrath of the Judge (cf. Jer 10:10; Mal 3:1).

Joe 2:12-14

But there is still time to avert the completion of the judgment by sincere repentance and mourning; for God is merciful, and ready to forgive the penitent. Joe 2:12. “Yet even now, is the saying of Jehovah, turn ye to me with all your heart, and with fasting, and with weeping, and with mourning. Joe 2:13. And rend your heart and not your garments, and turn back to Jehovah your God; for He is gracious and merciful, long-suffering, and great in kindness, and suffers Himself to repent of the evil. Joe 2:14. Who knoweth He turns and repents, and leaves behind Him blessing, meat-offering and drink-offering for Jehovah your God?” As the plague of locusts was intended to bring the people to reflect upon their conduct towards the Lord, so was the announcement of the great day of judgment and all its terrors made with no other object than to produce repentance and conversion, and thereby promote the good of the people of God. Joel therefore appends to the threatening of judgment a summons to sincere conversion to the Lord; and this he does by first of all addressing the summons to the people as a saying of Jehovah (v. 12), and then explaining this word of God in the most emphatic manner (vv. 13, 14). The Lord God requires conversion to Himself with all the heart (cf. 1Sa 7:3, and Deu 6:5; and for שׂוּב עד, Hos 14:2), associated with deep-rooted penitence on account of sin, which is to be outwardly manifested in fasting and mourning. But lest the people should content themselves with the outward signs of mourning, he proceeds in Joe 2:13 with the warning admonition, “Rend your heart, and not your garments.” Rending the heart signifies contrition of heart (cf. Psa 51:19; Eze 36:26). He then assigns the motive for this demand, by pointing to the mercy and grace of God, in the words of Exo 34:6, with which the Lord made known to Moses His inmost nature, except that in the place of ואמת, which we find in this passage, he adds, on the ground of the facts recorded in Eze 32:14 and 2Sa 24:16, ונחם על הרעה. On the strength of these facts he hopes, even in the present instance, for forgiveness on the part of God, and the removal of the judgment. “Who knoweth?” equivalent to “perhaps;” not because “too confident a hope would have had in it something offensive to Jehovah” (Hitzig), but “lest perchance they might either despair on account of the magnitude of their crimes, or the greatness of the divine clemency might make them careless” (Jerome).“He speaks after the manner of a terrified conscience, which is lifted up again with difficulty after a season of affliction, and begins to aspire after hope and the mercy of God. Moreover, the expression 'who knoweth' is a Hebrew phrase, which does not indicate doubt, but rather affirmation, coupled with desire, as if we were to say, 'And yet surely God will turn again.'” - Luther, Enarrat. in Joelem, Opp., Jena 1703, p. iii. ישׁוּב, to turn, sc. from coming to judgment. נהם as in Joe 2:13. השׁאיר אחריו, to leave behind Him, sc. when He returns to His throne in heaven (Hos 5:15). Berâkhâh, a blessing, viz., harvest-produce for a meat-offering and drink-offering, which had been destroyed by the locusts (Joe 1:9, Joe 1:13).

Joe 2:15-17

To make this admonition still more emphatic, the prophet concludes by repeating the appeal for the appointment of a meeting in the temple for prayer, and even gives the litany in which the priests are to offer their supplication. Joe 2:15. “Blow ye the trumpet in Zion, sanctify a fast, proclaim a meeting. Joe 2:16. Gather the people together, sanctify an assembly, bring together the old men, gather together the children and sucklings at the breasts. Let the bridegroom go out of his chamber, and the bride out of her room. Joe 2:17. Between the porch and the altar are the priests, the servants of Jehovah, to weep and say, Spare, O Jehovah, Thy people, and give not up Thine inheritance to shame, so that the heathen scoff at them. Wherefore should men say among the nations, Where is their God?” Joe 2:15 is a literal repetition from Joe 2:1 and Joe 1:14; Joe 1:16 a more detailed expansion of Joe 1:14, in which, first of all, the people generally (עם) are mentioned, and then the objection of the summons explained in the words קדּשׁוּ קהל, “Call a holy meeting of the congregation.” But in order that none may think themselves exempt, the people are more precisely defined as old men, children, and sucklings. Even the bride and bridegroom are to give up the delight of their hearts, and take part in the penitential and mournful worship. No age, no rank, is to stay away, because no one, not even the suckling, is free from sin; but all, without exception, are exposed to the judgment. “A stronger proof of the deep and universal guilt of the whole nation could not be found, than that on the great day of penitence and prayer, even new-born infants were to be carried in their arms” (Umbreit). The penitential supplication of the whole nation is to be brought before the Lord by the priests as the mediators of the nation. יבכּוּ in Joe 1:17 is jussive, like יצא in Joe 1:16, though Hitzig disputes this, but on insufficient grounds. The allusion to the priests in the former could only be unsuitable, if they were merely commanded to go to the temple like the rest of the people. But it is not to this that Joe 1:17 refers, but to the performance of their official duty, when the people had assembled for the penitential festival. They were to stand between the porch of the temple and the altar of burnt-offering, i.e., immediately in front of the door of the holy place, and there with tears entreat the Lord, who was enthroned in the sanctuary, not to give up the people of His possession (nachălâh as in 1Ki 8:51; cf. Deu 4:20; Deu 32:9) to the reproach of being scoffed at by the heathen. למשׁל־בּם גּוים is rendered by Luther and others, “that heathen rule over them,” after the ancient versions; and Psa 106:41; Deu 15:6, and Lam 5:8, might be appealed to in support of this rendering. But although grammatically allowable, it is not required by the parallelism, as Hengstenberg maintains. For even if the reproach of Israel could consist in the fact that they, the inheritance of the Lord, were subjected to the government of heathen, this thought is very remote from the idea of the passage before us, where there is no reference at all in the threatening of punishment to subjection to the heathen, but simply to the devastation of the land. משׁל with ב also signifies to utter a proverb (= to scoff) at any one, for which Ezekiel indeed makes use of משׁל משׁל (Eze 17:2; Eze 18:2, and in Eze 12:23 and Eze 18:3 construed with ב); but it is evident that mâshal was sometimes used alone in this sense, from the occurrence of mōshelı̄m in Num 21:27 as a term applied to the inventors of proverbs, and also of meshōl as a proverb or byword in Job 17:6, whether we take the word as an infinitive or a substantive. This meaning, as Marck observes, is rendered probable both by the connection with חרפּה, and also by the parallel clause which follows, viz., “Wherefore should men among the heathen say,” etc., more especially if we reflect that Joel had in his mind not Deu 15:6, which has nothing in common with the passage before us except the verb mâshal, but rather Deu 28:37, where Moses not only threatens the people with transportation to another land for their apostasy from the Lord, and that they shall become “an astonishment, a proverb (mâshâl), and a byword” among all nations, but (Deu 28:38, Deu 28:40-42) also threatens them with the devastation of their seed-crops, their vineyards, and their olive-grounds by locusts. Compare also 1Ki 9:7-8, where not only the casting out of Israel among the heathen, but even the destruction of the temple, is mentioned as the object of ridicule on the part of the heathen; also the combination of לחרפּה and למשׁל in Jer 24:9. But Joe 2:19 is decisive in favour of this view of למשׁל בם ג. The Lord there promises that He will send His people corn, new wine, and oil, to their complete satisfaction, and no longer make them a reproach among the nations; so that, according to this, it was not subjugation or transportation by heathen foes that gave occasion to the scoffing of the nations at Israel, but the destruction of the harvest by the locusts. The saying among the nations, “Where is their God?” is unquestionably a sneer at the covenant relation of Jehovah to Israel; and to this Jehovah could offer no inducement, since the reproach would fall back upon Himself. Compare for the fact itself, Exo 32:12; Mic 7:10, and Psa 115:2. Thus the prayer closes with the strongest reason why God should avert the judgment, and one that could not die away without effect.

Joe 2:18

Joe 2:18 and Joe 2:19 contain the historical statement, that in consequence of the penitential prayer of the priests, the Lord displayed His mercy to His people, and gave them a promise, the first part of which follows in Joe 2:19-27. Joe 2:18, Joe 2:19. “Then Jehovah was jealous for His land, and had compassion upon His people. And Jehovah answered, and said.” The grammar requires that we should take the imperfects with Vav consec. in these clauses, as statements of what actually occurred. The passages in which imperfects with Vav cons. are either really or apparently used in a prophetic announcement of the future, are of a different kind; e.g., in Joe 2:23, where we find one in a subordinate clause preceded by perfects. As the verb ויּען describes the promise which follows, as an answer given by Jehovah to His people, we must assume that the priests had really offered the penitential and supplicatory prayer to which the prophet had summoned them in Joe 2:17. The circumstance that this is not expressly mentioned, neither warrants us in rendering the verbs in Joe 2:17 in the present, and taking them as statements of what the priest really did (Hitzig), nor in changing the historical tenses in Joe 2:18, Joe 2:19 into futures. We have rather simply to supply the execution of the prophet’s command between Joe 2:17 and Joe 2:18. קנּא with ל, to be jealous for a person, i.e., to show the jealousy of love towards him, as in Exo 39:25; Zec 1:14 (see at Exo 20:5). חמל as in Exo 2:6; 1Sa 23:21. In the answer from Jehovah which follows, the three features in the promise are not given according to their chronological order; but in order to add force to the description, we have first of all, in Joe 2:19, a promise of the relief of the distress at which both man and beast had sighed, and then, in Joe 2:20, a promise of the destruction of the devastator; and it is not till Joe 2:21-23 that the third feature is mentioned in the further development of the promise, viz., the teacher for righteousness. Then finally, in Joe 2:23-27, the fertilizing fall of rain, and the plentiful supply of the fruits of the ground that had been destroyed by the locusts, are more elaborately described, as the first blessing bestowed upon the people.

Joe 2:19-20

The promise runs as follows. Joe 2:19. “Behold, I send you the corn, and the new wine, and the oil, that ye may become satisfied therewith; and will no more make you a reproach among the nations. Joe 2:20. And I will remove the northern one far away from you, and drive him into the land of drought and desert; its van into the front sea, and its rear into the hinder sea: and its stink will ascend, and its corruption ascend, for it has done great things.” The Lord promises, first of all, a compensation for the injury done by the devastation, and then the destruction of the devastation itself, so that it may do no further damage. Joe 2:19 stands related to Joe 1:11. Shâlach, to send: the corn is said to be sent instead of given (Hos 2:10), because God sends the rain which causes the corn to grow. Israel shall no longer be a reproach among the nations, “as a poor people, whose God is unable to assist it, or has evidently forsaken it” (Ros.). Marck and Schmieder have already observed that this promise is related to the prayer, that He would not give up His inheritance to the reproach of the scoffings of the heathen (Joe 1:17 : see the comm. on this verse). הצּפוני, the northern one, as an epithet applied to the swarm of locusts, furnishes no decisive argument in favour of the allegorical interpretation of the plague of locusts. For even if locusts generally come to Palestine from the south, out of the Arabian desert, the remark out of the Arabian desert, the remark made by Jerome, to the effect that “the swarms of locusts are more generally brought by the south wind than by the north,” shows that the rule is not without its exceptions. “Locusts come and go with all winds” (Oedmann, ii. p. 97). In Arabia, Niebuhr (Beschreib. p. 169) saw swarms of locusts come from south, west, north, and east. Their home is not confined to the desert of Arabia, but they are found in all the sandy deserts, which form the southern boundaries of the lands that were, and to some extent still are, the seat of cultivation, viz., in the Sahara, the Libyan desert, Arabia, and Irak (Credner, p. 285); and Niebuhr (l.c.) saw a large tract of land, on the road from Mosul to Nisibis, completely covered with young locusts. They are also met with in the Syrian desert, from which swarms could easily be driven to Palestine by a north-east wind, without having to fly across the mountains of Lebanon. Such a swarm as this might be called the tsephōnı̄, i.e., the northern one, or northerner, even if the north was not its true home. For it cannot be philologically proved that tsephōnı̄ can only denote one whose home is in the north. Such explanations as the Typhonian, the barbarian, and others, which we meet with in Hitzig, Ewald, and Meier, and which are obtained by alterations of the text or far-fetched etymologies, must be rejected as arbitrary. That which came from the north shall also be driven away by the north wind, viz., the great mass into the dry and desert land, i.e., the desert of Arabia, the van into the front (or eastern) sea, i.e., the Dead Sea (Eze 47:18; Zec 14:8), the rear into the hinder (or western) sea, i.e., the Mediterranean (cf. Deu 11:24). This is, of course, not to be understood as signifying that the dispersion was to take place in all these three directions at one and the same moment, in which case three different winds would blow at the same time; but it is a rhetorical picture of rapid and total destruction, which is founded upon the idea that the wind rises in the north-west, then turns to the north, and finally to the north-east, so that the van of the swarm is driven into the eastern sea, the great mass into the southern desert, and the rear into the western sea. The explanation given by Hitzig and others - namely, that pânı̄m signifies the eastern border, and sōph the western border of the swarm, which covered the entire breadth of the land, and was driven from north to south - cannot be sustained. Joel mentions both the van and the rear after the main body, simply because they both meet with the same fate, both falling into the sea and perishing there; whereupon the dead bodies are thrown up by the waves upon the shore, where their putrefaction fills the air with stench. The perishing of locusts in seas and lakes is attested by many authorities.Even Pliny says (h. n. xi. 29), Gregatim sublato vento in maria aut stagna decidunt; and Jerome has the following remarks on this verse: “Even in our own times we have seen the land of Judaea covered by swarms of locusts, which, as soon as the wind rose, were precipitated into the first and latest seas, i.e., the Dead Sea and the Mediterranean. And when the shores of both seas were filled with heaps of dead locusts, which the waters had thrown up, their corruption and stench became so noxious, that even the atmosphere was corrupted, and both man and beasts suffered from the consequent pestilence.”

For עלה באשׁו, compare Isa 34:3 and Amo 4:10. צחנה is ἁπ. λεγ.; but the meaning corruption is sustained partly by the parallelism, and partly by the Syriac verb, which means to be dirty. The army of locusts had deserved this destruction, because it had done great things. הגדּיל לעשׂות, to do great things, is affirmed of men or other creatures, with the subordinate idea of haughtiness; so that it not only means he has done a mighty thing, accomplished a mighty devastation, but is used in the same sense as the German grosstun, via. to brag or be proud of one strength. It does not follow from this, however, that the locusts are simply figurative, and represent hostile nations. For however true it may be that sin and punishment presuppose accountability (Hengst., Hävernick), and conclusion drawn from this - namely, that they cannot be imputed to irrational creatures - is incorrect. The very opposite is taught by the Mosaic law, according to which God will punish every act of violence done by beasts upon man (Gen 9:5), whilst the ox which killed a man was commanded to be stoned (Exo 21:28-32).

Joe 2:21-23

This promise is carried out still further in what follows; and Joel summons the earth (Joe 2:21), the beasts of the field (Joe 2:22), and the sons of Zion (Joe 2:23) to joy and exultation at this mighty act of the Lord, by which they have been delivered from the threatening destruction. Joe 2:21. “Fear not, O earth! exult and rejoice: for Jehovah doeth great things! Joe 2:22. Fear ye not, O beasts of the field! for the pastures of the desert become green, for the tree bears its fruit; fig-tree and vine yield their strength. Joe 2:23. And ye sons of Zion, exult and rejoice in the Lord your God; for He giveth you the teacher for righteousness, and causes to come down to you a rain-fall, early rain and latter rain, first of all.” The soil had suffered from the drought connected with the swarms of locusts (Joe 1:9); the beasts of the field had groaned on account of the destruction of all the plants and vegetation of every kind (Joe 1:18); the men had sighed over the unparalleled calamity that had befallen both land and people. The prophet here calls to all of them not to fear, but to exult and rejoice, and gives in every case an appropriate reason for the call. In that of the earth, he introduces the thought that Jehovah had done great things - had destroyed the foe that did great things; in that of the beasts, he points to the fresh verdure of the pastures, and the growth of the fruit upon the trees; in that of men, he lays stress upon a double fact, viz., the gift of a teacher for righteousness, and the pouring out of a plentiful rain. In this description we have to notice the rhetorical individualizing, which forms its peculiar characteristic, and serves to explain not only the distinction between the earth, the beasts of the field, and the sons of Zion, but the distribution of the divine blessings among the different members of the creation that are mentioned here. For, so far as the fact itself is concerned, the threefold blessing from God benefits all three classes of the earthly creation: the rain does good not only to the sons of Zion, or to men, but also to animals and to the soil; and so again do the green of the pastures and the fruits of the trees; and lastly, even the הגדּיל יי לעשׂות not only blesses the earth, but also the beasts and men upon it. It is only through overlooking this rhetorico-poetical distribution, that any one could infer from Joe 2:22, that because the fruits are mentioned here as the ordinary food of animals, in direct contrast to Gen 1:28-29, where the fruit of the trees is assigned to men for food, the beasts of the field signify the heathen. The perfects in the explanatory clauses of these three verses are all to be taken alike, and not to be rendered in the preterite in Joe 2:21, and in the present in Joe 2:22 and Joe 2:23. The perfect is not only applied to actions, which the speaker looks upon from his own standpoint as actually completed, as having taken place, or as things belonging to the past, but to actions which the will or the lively fancy of the speaker regards as being as good as completed, in other words, assumes as altogether unconditional and certain, and to which in modern languages we should apply the present (Ewald, §135, a, etc.). The latter is the sense in which it is used here, since the prophet sets forth the divine promise as a fact, which is unquestionably certain and complete, even though its historical realization has only just begun, and extends into the nearer or more remote future. The divine act over which the prophet calls upon them to rejoice, is not to be restricted to the destruction of those swarms of locusts that had at that time invaded Judah, and the revivification of drying nature, but is an act of God that is being constantly repeated whenever the same circumstances occur, or whose influence continues as long as this earth lasts; since it is a tangible pledge, that to all eternity, as is stated in Joe 2:26, Joe 2:27, the people of the Lord will not be put to shame. The “sons of Zion” are not merely the inhabitants of Zion itself, but the dwellers in the capital are simply mentioned as the representatives of the kingdom of Judah. As the plague of locusts fell not upon Jerusalem only, but upon the whole land, the call to rejoicing must refer to all the inhabitants of the land (Joe 1:2, Joe 1:14). They are to rejoice in Jehovah, who has proved Himself to be their God by the removal of the judgment and the bestowal of a fresh blessing.

This blessing is twofold in its nature. He gives them את־המּורה לצדקה. From time immemorial there has been a diversity of opinion as to the meaning of these words. Most of the Rabbins and earlier commentators have followed the Chaldee and Vulgate, and taken mōreh in the sense of “teacher;” but others, in no small number, have taken it in the sense of “early rain,” e.g., Ab. Ezra, Kimchi, Tanch., Calvin, and most of the Calvinistic and modern commentators. But although mōreh is unquestionably used in the last clause of this verse in the sense of early rain; in every other instance this is called yōreh (Deu 11:14; Jer 5:24); for Psa 84:7 cannot be brought into the account since the meaning is disputed. Consequently the conjecture is a very natural one, that in the last clause of the verse Joel selected the form mōreh, instead of yōreh, to signify early rain, simply on account of the previous occurrence of hammōreh in the sense of “teacher,” and for the sake of the unison. This rendering of hammōreh is not only favoured by thee article placed before it, since neither mōreh = yōreh (early rain), nor the corresponding and tolerably frequent malqōsh (latter rain), ever has the article, and no reason can be discovered why mōreh should be defined by the article here if it signified early rain; but it is decisively confirmed by the following word לצדקה, which is quite inapplicable to early rain, since it cannot mean either “in just measure,” or “at the proper time,” or “in becoming manner,” as tsedâqâh is only used in the ethical sense of righteousness, and is never met with sensu physico, neither in 2Sa 19:29; Neh 2:20, nor in Psa 23:3 and Lev 19:36, where moreover צדק occurs. For מעגּלי צדק (in the Psalm) are not straight or right ways, but ways of righteousness (spiritual ways); and although מאזני צדק, אבני צדק, are no doubt really correct scales and weight-stones, this is simply because they correspond to what is ethically right, so that we cannot deduce from this the idea of correct measure in the case of the rain. Ewald and Umbreit, who both of them recognise the impossibility of proving that tsedâqâh is used in the physical sense of correctness or correct measure, have therefore adopted the rendering “rain for justification,” or “for righteousness;” Ewald regarding the rain as a sign that they are adopted again into the righteousness of God, whilst Umbreit takes it as a manifestation of eternal righteousness in the flowing stream of fertilizing grace. But apart from the question, whether these thoughts are in accordance with the doctrine of Scripture, they are by no means applicable here, where the people have neither doubted the revelation of the righteousness of God, nor prayed to God for justification, but have rather appealed to the compassion and grace of God in the consciousness of their sin and guilt, and prayed to be spared and rescued from destruction (Joe 2:13, Joe 2:17). By the “teacher for righteousness,” we are to understand neither the prophet Joel only (v. Hofmann), nor the Messiah directly (Abarbanel), nor the idea teacher or collective body of messengers from God (Hengstenberg), although there is some truth at the foundation of all these suppositions. The direct or exclusive reference to the Messiah is at variance wit the context, since all the explanatory clauses in vv. 21-23 treat of blessings or gifts of God, which were bestowed at any rate partially at that particular time. Moreover, in v. 23, the sending of the rain-fall is represented by ויּורד (imperf. c. Vav cons.), if not as the consequence of the sending of the teacher for righteousness, at any rate as a contemporaneous event. These circumstances apparently favour the application of the expression to the prophet Joel. Nevertheless, it is by no means probable that Joel describes himself directly as the teacher for righteousness, or speaks of his being sent to the people as the object of exultation. No doubt he had induced the people to turn to the Lord, and to offer penitential supplication for His mercy through his call to repentance, and thereby effected the consequent return of rain and fruitful seasons; but his address and summons would not have had this result, if the people had not been already instructed by Moses, by the priests, and by other prophets before himself, concerning the ways of the Lord. All of these were teachers for righteousness, and are included under hammōreh. Still we must not stop at them. As the blessings of grace, at the reception of which the people were to rejoice, did not merely consist, as we have just observed, in the blessings which came to it at that time, or in Joel’s days, but also embraced those which were continually bestowed upon it by the Lord; we must not exclude the reference to the Messiah, to whom Moses had already pointed as the prophet whom the Lord would raise up unto them, and to whom they were to hearken (Deu 18:18-19), but must rather regard the sending of the Messiah as the final fulfilment of this promise. This view answers to the context, if we simply notice that Joel mentions here both the spiritual and material blessings which the Lord is conveying to His people, and then in what follows expounds the material blessings still further in Joe 2:23-27, and the spiritual blessings in Joe 2:28-32 and ch. 3. They are both of them consequences of the gift of the teacher for righteousness.

Hence the expansion of the earthly saving gifts is attached by ויּורד with Vav cons. Joel mentions first of all geshem, a rain-fall, or plentiful rain for the fertilizing of the soil and then defines it more exactly as early rain, which fell in the autumn at the sowing time and promoted the germination and growth of the seed, and latter rain, which occurred in the spring shortly before the time of harvest and brought the crops to maturity (see at Lev 26:3). בּראשׁון, in the beginning, i.e., first (= ראשׂנה in Gen 33:2, just as כּראשׁון is used in Lev 9:15 for בּראשׂנה in Num 10:13), not in the first month (Chald., etc.), or in the place of כּבראשׂנה, as before (lxx, Vulg., and others). For בּראשׁון corresponds to אחרי־כן in Joe 2:28 (Heb 3:1), as Ewald, Meier, and Hengstenberg admit. First of all the pouring out of a plentiful rain (an individualizing expression for all kinds of earthly blessings, chosen here with reference to the opposite of blessing occasioned by the drought); and after that, the pouring out of the spiritual blessing (Joel 2:28-3:21).

Joe 2:24-25

Effects of the rain. Joe 2:24. “And the barns become full of corn, and the vats flow over with new wine and oil. Joe 2:25. And I repay to you the years which the locust has eaten, the licker, and the devourer, and the gnawer, my great army which I sent among you. Joe 2:26. And ye will eat, eat and be satisfied, and praise the name of Jehovah your God, who hath done wondrously with you; and my people shall not be put to shame to all eternity. Joe 2:27. And ye will know that I am in the midst of Israel, and I (am) Jehovah your God, and none else, and my people shall not be put to shame to all eternity.” Joe 2:24 is practically the same as Joe 2:19, and the counterpart to Joe 1:10-12. השׁיק from שׁוּק, to run, hiphil only here and Joe 3:13, to run over, to overflow; pilel, Psa 65:10, shōqēq, to cause to overflow. יקבים, the vats of the wine-presses, into which the wine flows when trodden out; here it also applies to the vats of the oil-presses, into which the oil ran as it was pressed out. Through these bountiful harvests God would repay to the people the years, i.e., the produce of the years, which the locusts ate. The plural, shânı̄m, furnishes no certain proof that Joel referred in ch. 1 to swarms of locusts of several successive years; but is used either with indefinite generality, as in Gen 21:7, or with a distinct significance, viz., as a poetical expression denoting the greatness and violence of the devastation. On the different names of the locusts, see at Joe 1:4. It is to be observed here that the copula stands before the last two names, but not before yeleq, so that the last three names belong to one another as co-ordinates (Hitzig), i.e., they are merely different epithets used for 'arbeh, the locusts.

Joe 2:26

On the reception of these benefits the people will praise the Lord, who has shown it such wondrous grace, lit., has acted towards it even to the doing of wonders.

Joe 2:27

They will learn thereby that Jehovah is present among His people, and the only true God, who does not suffer His people to be put to shame. The repetition of ולא יבשׁוּ וגו, by which the promised grace is guaranteed to the people for all ages, serves as a rhetorical rounding off of the section (see at Joe 2:20).

Joe 2:28-30 (Hebrew_Bible_3:1-3). Outpouring of the Spirit of God, and Announcement of Judgment.Among other special expositions of these verses, see Hengstenberg’s Christology, vol. i. p. 326ff. translation.

Joe 2:28. “And it will come to pass afterwards, I will pour out my Spirit upon all flesh; and your sons and your daughters will prophesy, your old men will dream dreams, and your young men see visions. Joe 2:29. And also upon the men-servants and maid-servants I will put out my Spirit in those days.” As 'achărē-khēn points back to bâri'shōn in Joe 2:23, the formula vehâyâh achărē-khēn describes the outpouring of the Spirit as a second and later consequence of the gift of the teacher for righteousness. שׁפך, to pour out, signifies communication in rich abundance, like a rain-fall or water-fall. For the communication of the Spirit of God was not entirely wanting to the covenant nation from the very first. In fact, the Spirit of God was the only inward bond between the Lord and His people; but it was confined to the few whom God endowed as prophets with the gift of His Spirit. This limitation was to cease in the future.“There is no doubt that the prophet promises something greater here than the fathers had experienced under the law. We know that the grace of the Holy Spirit flourished even among the ancient people; but the prophet promises here not what the faithful had formerly experienced, but something greater. And this may be gathered from the verb 'to pour' which he employs. For שׁפך does not mean merely to give in drops, but to pour out in great abundance. But God did not pour out the Holy Spirit so abundantly or copiously under the law, as He has since the manifestation of Christ.” - Calvin.

What Moses expressed as a wish - namely, that the people were all prophets, and the Lord would put His Spirit upon them (Num 11:29) - was to be fulfilled in the future. Rūăch Yehōvâh is not the first principle of the physico-creaturely life (i.e., not equivalent to rūăch Elōhı̄m in Gen 1:2), but that of the spiritual or ethical and religious life of man, which filled the prophets under the Old Testament as a spirit of prophecy; consequently Joel describes its operations under this form. “All flesh” signifies all men. The idea that it embraces the irrational animals, even the locusts (Credner), is rejected with perfect justice by Hitzig as an inconceivable thought, and one unheard-of in the Bible; but he is wrong in adding that the Old Testament does not teach a communication of the Spirit of God to all men, but limits it to the people of Israel. A decided protest is entered against this by Gen 6:3, where Jehovah threatens that He will no longer let His Spirit rule bâ'âdâm, i.e., in the human race, because it has become bâsâr (flesh). Bâsâr, as contrasted with rūăch Yehōvâh, always denotes human nature regarded as incapacitated for spiritual and divine life. Even in this verse we must not restrict the expression “all flesh” to the members of the covenant nation, as most of the commentators have done; for whatever truth there may be in the remark made by Calovius and others (compare Hengstenberg, Christol. i. p. 328 transl.), that the following clause, “your sons, your daughters, your old men, your young men, and men-servants and maid-servants,” contains a specification of כּל־בּשׂר, it by no means follows with certainty from this, that the word all does not do away with the limitation to one particular nation, but merely that in this one nation even the limits of sex, age, and rank are abolished; since it cannot be proved that the specification in Joe 2:2 and Joe 2:3 is intended to exhaust the idea of “all flesh.” Moreover, as the prophecy of Joel had respect primarily to Judah, Joel may primarily have brought into prominence, and specially singled out of the general idea of kol-bâsâr in Joe 2:28 and Joe 2:29, only those points that were of importance to his contemporaries, viz., that all the members of the covenant nation would participate in this outpouring of the Spirit, without regard to sex, age, or rank; and in so doing, he may have looked away from the idea of the entire human race, including all nations, which is involved in the expression “all flesh.” We shall see from Joe 2:32 that this last thought was not a strange one to the prophet. In the specification of the communication of the Spirit, the different forms which it assumes are rhetorically distributed as follows: to the sons and daughters, prophesying is attributed; to the old, dreams; to the young, sights or visions. But it by no means follows from this, that each of these was peculiar to the age mentioned. For the assertion, that the Spirit of God only manifests itself in the weakened mind of the old man by dreams and visions of the night; that the vigorous and lively fancy of the youth or man has sights by day, or true visions; and lastly, that in the soul of the child the Spirit merely works as furor sacer Tychs., Credner, Hitzig, and others), cannot be historically sustained. According to Num 12:6, visions and dreams are the two forms of the prophetic revelation of God; and נבּא is the most general manifestation of the prophetic gift, which must not be restricted to the ecstatic state associated with the prophesying. The meaning of this rhetorical individualizing, is simply that their sons, daughters, old persons, and youths, would receive the Spirit of God with all its gifts. The outpouring of the Spirit upon slaves (men-servants and maidens) is connected by vegam, as being something very extraordinary, and under existing circumstances not to be expected. Not a single case occurs in the whole of the Old Testament of a salve receiving the gift of prophecy. Amos, indeed, was a poor shepherd servant, but not an actual slave. And the communication of this gift to slaves was irreconcilable with the position of slaves under the Old Testament. Consequently even the Jewish expositors could not reconcile themselves to this announcement. The lxx, by rendering it ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου, have put servants of God in the place of the slaves of men; and the Pharisees refused to the ὄχλος even a knowledge of the law (Joh 7:49). The gospel has therefore also broken the fetters of slavery.

Judgment upon all nations goes side by side with the outpouring of the Spirit of God. Joe 2:30. “And I give wonders in the heavens and on earth, blood, fire, and pillars of smoke. Joe 2:31. The sun will turn into darkness, and the moon into blood, before the day of Jehovah, the great and terrible (day), comes. Joe 2:32. And it comes to pass, every one who shall call upon the name of Jehovah will be saved; for on Mount Zion and in Jerusalem will be fugitives, as Jehovah hath said, and among those that are left will be those whom Jehovah calls.” With the word ונתתּי, Joe 2:3 is attached to Joe 2:2 as a simple continuation (Hitzig). The wonders which God will give in the heavens and upon earth are the forerunners of judgment. Mōphethı̄m (see at Exo 4:21) are extraordinary and marvellous natural phenomena. The wonders on earth are mentioned first, in Joe 2:30; then in Joe 2:31 those in the heavens. Blood and fire recal to mind the plagues which fell upon Egypt as signs of the judgment: the blood, the changing of the water of the Nile into blood (Exo 7:17); the fire, the balls of fire which fell to the earth along with the hail (Exo 9:24). Blood and fire point to bloodshed and war. Timrōth ‛âshân signifies cloud-pillars (here and in Sol 3:6), whether we regard the form timrōth as original, and trace it to timrâh and the root tâmar, or prefer the reading תּימרות, which we meet with in many codices and editions, and take the word as a derivative of yâmar = mūr, as Hengstenberg does (Christol. i. p. 334 transl.). This sign has its type in the descent of Jehovah upon Sinai, at which the whole mountain smoked, and its smoke ascended like the smoke of a smelting-furnace (Exo 19:18). We have not to think, therefore, of columns of cloud ascending from basons of fire, carried in front of caravans or armies on the march to show the way (see at Sol 3:6), but of pillars of cloud, which roll up from burning towns in time of war (Isa 9:17). Joe 2:31. In the heavens the sun is darkened, and the moon assumes a dull, blood-red appearance. These signs also have their type in the Egyptian plague of darkness (Exo 10:21.). The darkening and extinction of the lights of heaven are frequently mentioned, either as harbingers of approaching judgment, or as signs of the breaking of the day of judgment (it was so in Joe 2:2, Joe 2:10, and is so again in Joe 3:14 : see also Isa 13:10; Isa 34:4; Jer 4:23; Eze 32:1-8; Amo 8:9; Mat 24:29; Mar 13:24; Luk 21:25). What we have to think of here, is not so much periodically returning phenomena of nature, or eclipses of the sun and moon, as extraordinary (not ecliptic) obscurations of the sun and moon, such as frequently occur as accompaniments to great catastrophes in human history.Compare O. Zoeckler, Theologia Natural. i. p. 420, where reference is made to Humboldt (Kosmos, iii. 413-17), who cites no fewer than seventeen extraordinary cases of obscuration of the sun from the historical tradition of past ages, which were occasioned, not by the moon, but by totally different circumstances, such as diminished intensity in the photosphere, unusually large spots in the sun, extraneous admixtures in our own atmosphere, such as trade-wind dust, inky rain, and sand rain, etc.; and many of which took place in most eventful years, such as 45 b.c., a.d. 29 (the year of the Redeemer’s death), 358, 360, etc.

And these earthly and celestial phenomena are forerunners and signs of the approaching or bursting judgment; not only so far as subjective faith is concerned, from the impression which is made upon the human mind by rare and terrible phenomena of nature, exciting a feeling of anxious expectation as to the things that are about to happen,Calvin has taken too one-sided and subjective a view of the matter, when he gives the following explanation of Joe 2:31 : “What is said here of the sun and moon - namely, that the sun will be turned into darkness, and the moon into blood - is metaphorical, and signifies that the Lord will fill the whole universe with signs of His wrath, which will paralyze men with fear, as if all nature were changed into a thing of horror. For just as the sun and moon are witnesses of the paternal favour of God towards us, while they give light in their turns to the earth, so, on the other hand, the prophet affirms that they will be the heralds of an angry and offended God.... By the darkness of the sun, the turning of the moon into blood, and the black vapour of smoke, the prophet meant to express the thought, that wherever men turned their eyes, everywhere, both above and below, many things would meet the eye that would fill them with terror. So that it is just as if he had said, that there had never been such a state of misery in the world, nor so many fierce signs of the wrath of God.” For example, the assertion that they “are metaphorical expressions” cannot possibly be sustained, but is at variance with the scriptural view of the deep inward connection between heaven and earth, and more particularly with the scriptural teaching, that with the last judgment the present heavens and present earth will perish, and the creation of a new heaven and a new earth will ensue. Moreover, the circumstance that a belief in the significance of these natural phenomena is met with in all nations, favours their real (not merely imaginary) connection with the destinies of humanity. but also in their real connection with the onward progress of humanity towards its divinely appointed goal, which may be explained from the calling of man to be the lord of the earth, though it has not yet received from science its due recognition and weight; in accordance with which connection, they show “that the eternal motion of the heavenly worlds is also appointed by the world-governing righteousness of God; so that the continued secret operation of this peculiar quality manifests itself through a strong cosmico-uranian symbolism, in facts of singular historical significance” (Zoeckler, l. c.).

Joe 2:31-32 (Hebrew_Bible_3:4-5)

For Joe 2:31, see at Joe 2:1, Joe 2:11. But it is only by the world and its children that the terrible day of the Lord is to be feared; to the children of God it brings redemption (Luk 21:28). Whoever calls upon the name of Jehovah, i.e., the believing worshippers of the Lord, will be exempted from the judgment. “Calling upon the name of Jehovah” signifies not only the public worship of God, but inward worship also, in which the confession of the mouth is also an expression of the heart. Upon Mount Zion will be pelētâh, i.e., not deliverance, but that which has escaped, or, in a collective sense, those who have escaped the judgment, as the synonym serı̄dı̄m, which follows, clearly shows. Mount Zion and Jerusalem are not mentioned here as the capital of the kingdom of Judah, but, according to their spiritual significance, as the place where the Lord was enthroned in the sanctuary in the midst of His people; that is to say, as the central spot of the kingdom of God. Consequently it is not “to the whole nation of Judah as such that deliverance is promised, on the assumption that in those times of distress the population of the land would have streamed to Jerusalem” (Hitzig), but only to those who call upon the name of the Lord, i.e., to the true worshippers of God, upon whom the Spirit of God is poured out. The words כּאשׁר אמר יי are not synonymous with נאם יי or כּי יי דּבּר (Joe 3:8; Isa 1:20; Isa 40:5, etc.), but point to a prophetic word already known, viz., to Oba 1:17, where the saying of the Lord, that in the midst of the judgment there would be rescued ones upon Mount Zion, occurs word for word. וּבשּׂרידים also depends תּהיה ... כּי: “and among those that remain will be those whom Jehovah calls.” Sârı̄d is one who is left after a judgment or a battle; hence in Jer 42:17 and Jos 8:22 it is connected with pâlı̄t (one who has escaped from destruction), so that here serı̄dı̄m and pelētâh are actually alike, the serı̄dı̄m being just the escaped ones upon Mount Zion. Through this clause there is appended to what precedes the fresh definition, that among the saved will be found those whom the Lord calls. These may either be the believing portion of Judah, or believers from among the heathen. If we adopted the first view, the sentence would simply contain a more precise definition of the thought, that none are saved but those who call upon the name of the Lord, and therefore would preclude the possibility of including all the inhabitants of Judah among those who call upon the Lord. If we took the second view, the sentence would add this new feature to the thought contained in the first hemistich, that not only citizens of Jerusalem and Judah would be saved in the time of judgment, but all who called upon the Lord out of every nation. The latter view deserves the preference, because the expression קרא בשׁם יי did not need a more precise definition. The salvation of believers from the heathen world is implied in the first half of the verse, since it is simply connected with calling upon the name of the Lord. The Apostle Paul has quoted it in this sense in Rom 10:13, as a proof of the participation of the heathen in the Messianic salvation.

If we proceed now to seek for the fulfilment of this prophecy, the Apostle Peter quoted the whole of these verses (28-32), with the exception of Joe 2:32, after the outpouring of the Holy Spirit upon the disciples, on the first Whitsuntide feast of the apostolical church, as having been fulfilled by that Whitsuntide miracle (Act 2:17-21); and in his subsequent reference to this fulfilment in Joel 2:39, “For the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call,” he even adds the closing words of Joel (Joe 2:32).In quoting this passage Peter follows the lxx on the whole, even in their deviations from the original text, viz., in ἀπὸ τοῦ πνεύματός μου instead of רוּחי (Joe 2:28, Joe 2:29), in the addition of μου to ἐπὶ τοὺς δούλους and δούλας (Joe 2:29), in ἐπιφανῆ for נורא (Joe 2:4), because these differences were of no consequence, so far as his object was concerned. On the other hand, he has interpreted καὶ ἔσται μετὰ ταῦτα (והיה אחרי כן) by καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέπαις, and added for the same purpose, λέγει ὁ Θεός. He has also transposed the two clauses καὶ οἱ πρεσβύτεροι ... and καὶ οἱ νεανίσκοι, probably simply for the purpose of letting the youths follow the sons and daughters, and placing the old men in the third row; and lastly, he has added ἄνω to ἐν τῶ οὐρανῶ ..., and κάτω to ἐπὶ τῆς γῆς, to give greater prominence to the antithesis.

Consequently the Christian church from time immemorial has recognised in the miracle of Pentecost the outpouring of the Spirit of God predicted in Joe 2:1, Joe 2:2 :See Hengstenberg, Christol. i. pp. 345, 346, translation. so that the only point upon which there has been a division of opinion has been, whether the fulfilment is to be confined to the feast of Pentecost (as nearly all the fathers and earlier Lutheran commentators suppose); or is to be sought for in certain events of Joel’s own time, as well as the first feast of Pentecost (Ephr. Syr., Grot., and others); or, lastly, whether the occurrence at the first feast of Pentecost is to be regarded as simply the beginning of the fulfilment which has continued throughout the whole of the Christian era (Calov., Hengstenberg, and many others). Even the Rabbins, with the exception of R. Mose Hakkohen in Aben Ezra, who sees only a reference to some event in Joel’s own time, expect the fulfilment to take place in the future on the advent of the Messiah (Yarchi, Kimchi, Abarb.). Of the three views expressed by Christian commentators, the third is the only one that answers to the nature of the prophecy as correctly interpreted. The outpouring of the Spirit of God, or the communication of it in all its fulness to the covenant nation, without any limitation whatever, is a standing mark with the prophets of the Messianic times (compare Isa 32:15 with Isa 11:9 and Isa 54:13) or new covenant (Jer 31:33-34; Eze 36:26.; Zec 12:10). And even if the way was opened and prepared for this by the prophetic endowment of particular members of the old covenant, these sporadic communications of the Spirit of God in the Old Testament times cannot be regarded as the first steps in the fulfilment of our prophecy, since they were not outpourings of the Spirit of God. This first took place when Christ Jesus the Son of God had completed the work of redemption, i.e., on the first feast of Pentecost after the resurrection and ascension of Christ. Previous to this the words of Joh 7:39 applied: οὔπω ἦν πνεῦμα ἅγιον, ὅτι ὁ Ἰησοῦς οὐδέπω ἐδοξάστη. The reference in this prophecy to the founding of the new covenant, or Christian church, is also evident from the words, “And it shall come to pass afterwards,” for which Peter substituted, “And it shall come to pass in the last days,” interpreting אחרי כן, the use of which was occasioned by the retrospective reference to בּראשׁון in Joe 2:23, with perfect correctness so far as the fact was concerned, by the formula answering to באחרית הימים, viz., ἐν ταῖς ἐσχάταις ἡμέραις, which always denotes the Messianic future, or times of the completion of the kingdom of God. And just as achărē khēn precludes any reference to an event in Joel’s own time, so does ἐν ταῖς ἐσχάταις ἡμέραις preclude any fulfilment whatever in the times before Christ. But however certain it may be that the fulfilment first took place at the first Christian feast of Pentecost, we must not stop at this one pentecostal miracle. The address of the Apostle Peter by no means requires this limitation, but rather contains distinct indications that Peter himself saw nothing more therein than the commencement of the fulfilment, “but a commencement, indeed, which embraced the ultimate fulfilment, as the germ enfolds the tree.” We see this in Act 2:38, where he exhorts his hearers to repent and be baptized, and adds the promise, “and ye shall receive the gift of the Holy Ghost;” and again in Act 2:39, where he observes, “The promise belongs to you and to your children, and to all that are afar off (τοῖς εἰς μακράν), as many as the Lord our God will call.” For if not only the children of the apostle’s contemporaries, but also those that were afar off - i.e., not foreign Jews, but the far-off heathen - were to participate in the gift of the Holy Spirit, the outpouring of the Holy Spirit which commenced at Pentecost must continue as long as the Lord shall receive into His kingdom those who re still standing afar off, i.e., until the fulness of the Gentiles shall have entered the kingdom of God. See Hengstenberg, Christology, i. pp. 326ff. transl., where further reasons are adduced for taking this to be the allusion in the prophecy.

There is far greater diversity in the opinions entertained as to the fulfilment of Joe 2:30-32 : some thinking of the destruction of Jerusalem by the Chaldeans (Grotius, Turretius, and the Socinians); and others of judgments upon the enemies of the covenant nation shortly after the return from the Babylonian exile (Ephr. Syr. and others); others, again, of the last judgment (Tertull., Theod., Crus.), or the destruction of Jerusalem and the last judgment (Chrys.). Of all these views, those which refer to events occurring before the Christian era are irreconcilable with the context, according to which the day of the Lord will come after the outpouring of the Spirit of God. Even the wonders connected with the death of Christ and the outpouring of the Holy Spirit upon the apostles, of which some have thought, cannot properly be taken into account, although the marvellous phenomena occurring at the death of Christ - the darkening of the sun, the shaking of the earth, and the rending of the rocks - were harbingers of the approaching judgment, and were recognised by the ὄχλοις as warnings to repent, and so escape from the judgment (Mat 27:45, Mat 27:51; Luk 23:44, Luk 23:48). For the signs in heaven and earth that are mentioned in Joe 2:30 and Joe 2:31 were to take place before the coming of the terrible day of the Lord, which would dawn after the outpouring of the Spirit of God upon all flesh, and which came, as history teaches, upon the Jewish nation that had rejected its Saviour on the destruction of Jerusalem by the Romans, and upon the Gentile world-power in the destruction of the Roman empire, and from that time forward breaks in constant succession upon one Gentile nation after another, until all the ungodly powers of this world shall be overthrown (cf. Joe 3:2). On account of this internal connection between the day of Jehovah and the outpouring of the Spirit upon the church of the Lord, Peter also quoted vv. 30-32 of this prophecy, for the purpose of impressing upon the hearts of all the hearers of his address the admonition, “Save yourselves from this perverse generation” (Act 2:40), and also of pointing out the way of deliverance from the threatening judgment to all who were willing to be saved.

Threatenings of Judgment. (b. c. 720.)

1 Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand; 2 A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. 3 A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. 4 The appearance of them is as the appearance of horses; and as horsemen, so shall they run. 5 Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. 6 Before their face the people shall be much pained: all faces shall gather blackness. 7 They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: 8 Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded. 9 They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. 10 The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: 11 And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it?

Here we have God contending with his own professing people for their sins and executing upon them the judgment written in the law (Deut. xxviii. 42), The fruit of thy land shall the locust consume, which was one of those diseases of Egypt that God would bring upon them, v. 60.

I. Here is the war proclaimed (v. 1): Blow the trumpet in Zion, either to call the invading army together, and then the trumpet sounds a charge, or rather to give notice to Judah and Jerusalem of the approach of the judgment, that they might prepare to meet their God in the way of his judgments and might endeavor by prayers and tears, the church's best artillery, to put by the stroke. It was the priests' business to sound the trumpet (Num. x. 8), both as an appeal to God in the day of their distress and a summons to the people to come together to seek his face. Note, It is the work of ministers to give warning from the word of God of the fatal consequences of sin, and to reveal his wrath from heaven against the ungodliness and unrighteousness of men. And though it is not the privilege of Zion and Jerusalem to be exempted from the judgments of God, if they provoke him, yet it is their privilege to be warned of them, that they might make their peace with him. Even in the holy mountain the alarm must be sounded, and then it sounds most dreadful, Amos iii. 2. Now, shall a trumpet be blown in the city, in the holy city, and the people not be afraid? Surely they will. Amos iii. 6. Let all the inhabitants of the land tremble; they shall be made to tremble by the judgment itself; let them therefore tremble at the alarm of it.

II. Here is a general idea given of the day of battle, which cometh, which is nigh at hand, and there is no avoiding it. It is the day of the Lord, the day of his judgment, in which he will both manifest and magnify himself. It is a day of darkness and gloominess (v. 2), literally so, the swarms of locusts and caterpillars being so large and so thick as to darken the sky (Exod. x. 15), or rather figuratively; it will be a melancholy time, a time of grievous affliction. And it will come as the morning spread upon the mountains; the darkness of this day will come as suddenly as the morning light, as irresistibly, will spread as far, and grow upon them as the morning light.

III. Here is the army drawn up in array (v. 2): They are a great people, and a strong. Any one sees the vast numbers that there shall be of locusts and caterpillars, destroying the land, will say (as we are all apt to be most affected with what is present), "Surely, never was the like before, nor ever will be the like again." Note, Extraordinary judgments are rare things, and seldom happen, which is an instance of God's patience. When God had drowned the world once he promised never to do it again. The army is here describe to be, 1. Very bold and daring: They are as horses, as war-horses, that rush into the battle and are not affrighted (Job xxxix. 22); and as horsemen, carried on with martial fire and fury, so they shall run, v. 4. Some of the ancients have observed that the head of a locust is very like, in shape, to the head of a horse. 2. Very loud and noisy—like the noise of chariots, of many chariots, when driven furiously over rough ground, on the tops of the mountains, v. 5. Hence is borrowed part of the description of the locusts which St. John saw rise out of the bottomless pit. Rev. ix. 7, 9, The shapes of the locusts were like unto horses prepared to the battle; and the sound of their wings was as the sound of chariots, of many horses running to the battle. Historians tell us that the noise made by swarms of locusts in those countries that are infested with them has sometimes been heard six miles off. The noise is likewise compared to that of a roaring fire; it is like the noise of a flame that devours the stubble, which noise is the more terrible because that which it is the indication of is devouring. Note, When God's judgments are abroad they make a great noise; and it is necessary for the awakening of a secure and stupid world that they should do so. (3.) They are very regular, and keep ranks in their march; though numerous and greedy of spoil, yet they are as a strong people set in battle array (v. 5): They shall march every one on his ways, straight forward, as if they had been trained up by the discipline of war to keep their post and observe their right-hand man. They shall not break their ranks, nor one thrust another, v. 7, 8. Their number and swiftness shall breed no confusion. See how God can make creatures to act by rule that have no reason to act by, when he designs to serve his own purposes by them. And see how necessary it is that those who are employed in any service for God should observe order, and keep ranks, should diligently go on in their own work and stand in one another's way. 4. They are very swift; they run like horsemen (v. 4), run like mighty men (v. 7); they run to and fro in the city, and run upon the wall, v. 9. When God sends forth his command on earth his word runs very swiftly, Ps. cxlvii. 15. Angels have wings, and so have locusts, when God makes use of them.

IV. Here is the terrible execution done by this formidable army, 1. In the country, v. 3. View the army in the front, and you will see a fire devouring before them; they consume all as if they breathed fire. View it in the rear, and you will see those that come behind as furious as the foremost: Behind them a flame burns. When they are gone, then it will appear what destruction they have made. Look upon the fields that they have not yet invaded, and they are as the garden of Eden, pleasant to the eye, and full of good fruits; they are the pride and glory of the country. But look upon the fields that they have eaten up and they are as a desolate wilderness; one would not think that these had ever been like the former, and yet so they were perhaps but the day before, or that those should ever be made like these, and yet so they shall be perhaps by to-morrow night; yea, and nothing shall escape them than can possibly be made food for them. Let none be proud of the beauty of their grounds any more than of their bodies, for God can soon change the face of both. 2. In the city. They shall climb the wall (v. 7), they shall run upon the houses, and enter in at the windows like a thief (v. 9); when Egypt was plagued with locusts, they filled Pharaoh's houses and the houses of his servants, Exod. x. 5, 6. The locusts out of the bottomless pit, Satan's emissaries, and missionaries of the man of sin, do as these locusts. God's judgments too, when they come with commission, cannot be kept out with bars and bolts; they will find or force their way.

V. The impressions that should hereby be made upon the people. They shall find it to no purpose to make opposition. These enemies are invulnerable and therefore irresistible: When they fall upon the sword they shall not be wounded, v. 8. And those that cannot be hurt cannot be stopped; and therefore before their faces the people shall be much pained (v. 6), as the merchants are in pain for their trading ships when they hear they are just in the mouth of a squadron of the enemies. "One is in pain for his field, another for his vineyard, and all faces gather blackness," which denotes the utmost consternation imaginable. Men in fear look pale, but men in despair look black; the whiteness of a sudden fright, when it is settled, turns into blackness. What is the matter of our pride and pleasure God can soon make the matter of our pain. The terror that the country should be in is described (v. 10) by figurative expressions: The earth shall quake and the heavens tremble; even the hearts that seemed undaunted, so firm that nothing would frighten them, as immovable as heaven or earth, shall be seized with astonishment. Or when the inhabitants of the land are made to quake it seems to them as if all about them trembled too. Through the prevalency of their fear, or for want of the supports of life which they used to have, their eye shall wax dim and their sight fail them, so that to them the sun and moon shall seem to be dark, and the stars to withdraw their shining. Note, When God frowns upon men the lights of heaven will be small joy to them; for man, by rebelling against his Creator, has forfeited the benefit of all the creatures. But, though this is to be understood figuratively, there is a day coming when it will be accomplished in the letter, when the heavens shall be rolled together like a scroll, and the earth, and all the works that are therein, shall be burnt up. Particular judgments should awaken us to think of the general judgment.

VI. We are here directed to look up both him who is the commander-in-chief of this formidable army, and that is God himself, v. 11. It is his army; it is his camp. He raised it; he gives it commission; he utters his voice before it, as the general gives orders to his army what to do and makes a speech to animate the soldiers; it is the Lord that gives the word of command to all these animals, which they exactly observe. Some think that with this cloud of locusts God sent terrible thunder, for that is called, The voice of the Lord, and was another of the plagues of Egypt, and this made the heavens and the earth tremble. It is the day of the Lord (as it was called, v. 1), for in this war we are sure he carries the day; it must needs be his, for his camp is great and numerous. Those whom he makes war upon he can, as here, overpower with numbers; and whoever he employs to execute his word, as the minister of his justice, is sure to be made strong and par negotio—equal to what he undertakes; whom God gives commission to he girds with strength for the executing of that commission. And this makes the great day of the Lord very terrible to all those who in that day are to be made the monuments of his justice; for who can abide it? None can escape the arrests of God's wrath, can make head against the force of it, or bear up under the weight of it, 1 Sam. vi. 20; Ps. lxxvi. 7.

Exhortation to Repentance. (b. c. 720.)

12 Therefore also now, saith the Lord , turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: 13 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. 14 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? 15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: 16 Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. 17 Let the priests, the ministers of the Lord , weep between the porch and the altar, and let them say, Spare thy people, O Lord , and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?

We have here an earnest exhortation to repentance, inferred from that desolating judgment described and threatened in the foregoing verses: Therefore now turn you to the Lord. 1. "Thus you must answer the end and intention of the judgment; for it was sent for this end, to convince you of your sins, to humble you for them, to reduce you to your right minds and to your allegiance." God brings us into straits, that he may bring us to repentance and so bring us to himself. 2. "Thus you may stay the progress of the judgment. Things are bad with you, but thus you may prevent their growing worse; nay, if you take this course, they will soon grow better." Here is a gracious invitation,

I. To a personal repentance, exercised in the soul, every family apart, and their wives apart, Zech. xii. 12. When the judgments of God are abroad, each person is concerned to contribute his quota to the common supplications, having contributed to the common guilt. Every one must mend one and mourn for one, and then we should all be mended and all found among God's mourners. Observe,

1. What we are here called to, which will teach us what it is to repent, for it is the same that the Lord our God still requires of us, we having all made work for repentance. (1.) We must be truly humbled for our sins, must be sorry we have by sin offended God, and ashamed we have by sin wronged ourselves, both wronged our judgments and wronged our interests. There must be outward expressions of sorrow and shame, fasting, and weeping, and mourning; tears for the sin that procured it. But what will the outward expressions of sorrow avail if the inward impressions be not agreeable, and not only accompany them, but be the root and spring of them, and give rise to them? And therefore it follows, Rend your heart, and not your garments; not but that, according to the custom of that age, it was proper for them to rend their garments, in token of great grief for their sins and a holy indignation against themselves for their folly; but, "Rest not in the doing of that, as if that were sufficient, but be more in care to accommodate your spirits than to accommodate your dress to a day of fasting and humiliation; nay, rend not your garments at all, unless withal you rend your hearts, for the sign without the thing signified is but a jest and a mockery, and an affront to God." Rending the heart is that which God looks for and requires; that is the broken and contrite heart which he will not despise, Ps. li. 17. When we are greatly grieved in soul for sin, so that it even cuts us to the heart to think how we have dishonoured God and disparaged ourselves by it, when we conceive an aversion to sin, and earnestly desire and endeavor to get clear of the principles of it and never to return to the practice of it, then we rend our hearts for it, and then will God rend the heavens and come down to us with mercy. (2.) We must be thoroughly converted to our God, and come home to him when we fall out with sin. Turn you even to me, said the Lord (v. 12), and again (v. 13), Turn unto the Lord your God. Our fasting and weeping are worth nothing if we do not with them turn to God as our God. When we are fully convinced that it is our duty and interest to keep in with him, and are heartily sorry we have ever turned the back upon him, and thereupon, by a firm and fixed resolution, make his glory our end, his will our rule, and his favour our felicity, then we return to the Lord our God, and this we are all commanded and invited to do, and to do it quickly.

2. What arguments are here used to persuade this people thus to turn to the Lord, and to turn to him with all their hearts. When the heart is rent for sin, and rent from it, then it is prepared to turn entirely to God, and to be devoted entirely to him, and he will have it all or none. Now, to bring ourselves to this, let us consider, (1.) We are sure that he is, in general, a good God. We must turn to the Lord our God, not only because he has been just and righteous in punishing us for our sins, the fear of which should drive us to him, but because he is gracious and merciful, in receiving upon us our repentance, the hope of which should draw us to him. He is gracious and merciful, delights not in the death of sinners, but desires that they may turn and live. He is slow to anger against those that offend him, but of great kindness towards those that desire to please him. These very expressions are used in God's proclamation of his name when he caused his goodness, and with it all his glory, to pass before Moses, Exod. xxxiv. 6, 7. He repents him of the evil, not that he changes his mind, but, when the sinner's mind is changed, God's way towards him is changed; the sentence is reversed, and the curse of the law is taken off. Note, That is genuine, ingenuous, and evangelical repentance, which arises from a firm belief of the mercy of God, which we have sinned against, and yet are not in despair. Repent, for the kingdom of heaven is at hand. The goodness of God, if it be rightly understood, instead of emboldening us to go on in sin, will be the most powerful inducement to repentance, Ps. cxxx. 4. The act of indemnity brings those to God whom the act of attainder frightened from him. (2.) We have reason to hope that he will, upon our repentance, give us that good which by sin we have forfeited and deprived ourselves of (v. 14), that he will return and repent, that he will not proceed against us as he has done, but will act in favour of us. Therefore let us repent of our sins against him, and return to him in a way of duty, because then we may hope that he will repent of his judgments against us and return to us in a way of mercy. Now observe, [1.] The manner of expectation is very humble and modest: Who knows if he will? Some think it is expressed thus doubtfully to check the presumption and security of the people, and to quicken them to a holy carefulness and liveliness in their repentance, as Josh. xxiv. 19. Or, rather, it is expressed doubtfully because it is the removal of a temporal judgment that they here promise themselves, of which we cannot be so confident as we can that, in general, God is gracious and merciful. There is no question at all to be made but that if we truly repent of our sins God will forgive them, and be reconciled to us; but whether he will remove this or the other affliction which we are under may well be questioned, and yet the probability of it should encourage us to repent. Promises of temporal good things are often made with a peradventure. It may be, you shall be hid, Zeph. ii. 3. David's sin is pardoned, and yet the child shall die, and, when David prayed for its life, he said, as here, Who can tell whether God will be gracious to me in this matter likewise? 2 Sam. xii. 22. The Ninevites repented and reformed upon such a consideration as this, Jonah iii. 9. [2.] The matter of expectation is very pious. They hope God will return and repent, and leave a blessing behind him, not as if he were about to go from them, and they could be content with any blessing in lieu of his presence, but behind him, that is, "After he has ceased his controversy with us, he will bestow a blessing upon us;" and what is it? It is a meat-offering and a drink-offering to the Lord our God. The fruits of the earth are called a blessing (Isa. xlv. 8) because they depend upon God's blessing and are necessary blessings to us. They had been deprived of these, and that which grieved them most while they were so was that God's altar was deprived of its offerings and God's priests of their maintenance; that therefore which they comfort themselves with the prospect of in their return of plenty is that then there shall be meat-offerings and drink-offerings in abundance brought to God's altar, which they more desired than to see the wonted abundance of meat and drink brought to their own tables. Thus when Hezekiah was in hopes that he should recover of his sickness he asked, What is the sign that I shall go up, not to the thrones of judgment, or to the councilboard, but to the house of the Lord? Isa. xxxviii. 22. Note, The plentiful enjoyment of God's ordinances in their power and purity is the most valuable instance of a nation's prosperity and the greatest blessing that can be desired. If God give the blessing of meat-offering and the drink-offering, that will bring along with it other blessings, will sanctify them, sweeten them, and secure them.

II. They are here called to a public national repentance, to be exercised in the solemn assembly, as a national act, for the glory of God and the excitement of one another, and that the neighbouring nations might know and observe what it was that qualified them for God's gracious returns in mercy to them, which they would be the admiring witnesses of. Let us see here, 1. How the congregation must be called together, v. 15, 16. The trumpet was blown (v. 1), to sound an alarm of war; but now it must be blown in order to a treaty of peace. God is willing to show mercy to his people if he do but find them in a frame fit for it; and therefore, Call them together; sanctify a fast. By the law many annual feasts were appointed, but only one day in the year was to be observed as a fast, the day of atonement, a day to afflict the soul; and, if they had kept close to God and their duty, there would have been no occasion to observe any more; but now that they had by sin brought the judgments of God upon them they are often called to fasting. What was said ch. i. 14 is here repeated: "Call a solemn assembly; gather the people (press them to come together upon this errand); sanctify the congregation; appoint a time for solemn preparation beforehand and put them in mind to prepare themselves. Let not the greatest be excused, but assemble the elders, the judges and magistrates. Let not the meanest be passed by, but gather the children, and those that suck the breasts." It is good to bring little children, as soon as they are capable of understanding any thing, to religious assemblies, that they may be trained up betimes in the way wherein they should go; but these were brought even when they were at the breast and were kept fasting, that by their cries for the breast the hearts of the parents might be moved to repent of sin, which God might justly so visit upon their children that the tongue of the sucking child might cleave to the roof of his mouth (Lam. iv. 4), and that on them God might have compassion, as he had on the infants of Nineveh, Jonah iv. 11. New-married people must not be exempted: Let the bridegroom go forth of his chamber and the bride out of her closet; let them not take state upon them as usual, not put on their ornaments, nor indulge themselves in mirth, but address themselves to the duties of the public fast with as much gravity and sadness as any of their neighbours. Note, Private joys must always give way to public sorrows, both those for affliction and those for sin. 2. How the work of the day must be carried on, v. 17. (1.) The priests, the Lord's ministers, must preside in the congregation, and be God's mouth to the people, and theirs to God; who should stand in the gap to turn away the wrath of God but those whose business it was to make intercession upon ordinary occasions? (2.) They must officiate between the porch and the altar. There they used to attend about the sacrifices, and therefore now that they have no sacrifices to offer, or next to none, there they must offer up spiritual sacrifices. There the people must see them weeping and wrestling, like their father Jacob, and be helped into the same devout frame. Ministers must themselves be affected with those things wherewith they desire to affect others. It was between the porch and the altar that Zechariah the son of Jehoiada was put to death for his faithfulness; that precious blood God would require at their hands, and therefore, to turn away the judgment threatened for it, there they must weep. (3.) They must pray. Words here are put into their mouths, which they might in their prayers enlarge upon. Their petition must be, Spare thy people, O Lord! God's people, when they are in distress, can expect no relief against God's justice but what comes from his mercy. They cannot say, Lord, right us, but, Lord, spare us. We deserve the correction; we need it; but, Lord, mitigate it. The sinner's supplication is, Spare us, good Lord. Their plea must be taken from the relation wherein they stand to God ("They are thy people, and thy heritage, therefore have compassion on them"), but especially from the concern of God's glory in their trouble—"Lord, give not thy heritage to reproach, to the reproach of famine; let not the land of Canaan, that has so long been celebrated as the glory of all lands, now be made the scorn of all lands; let not the heathen rule over them, as they will easily do when thy heritage is thus impoverished and disabled to subsist. Let not the heathen make them a proverb, or a by-word" (so some read it); "let it never be said, As poor and beggarly as an Israelite." Note, The maintaining of the credit of the nation among its neighbours is a blessing to be desired and prayed for by all that wish well to it. But that reproach of the church is especially to be dreaded and deprecated which reflects upon God: "Let them not say among the people, Where is their God—that God who has promised to help them, whom they have boasted so much of and put such a confidence in?" If God's heritage be destroyed, the neighbours will say, "God was either weak and could not relieve them or unkind and would not." Deut. xxxii. 37, Where are now their gods in whom they trusted? And Sennacherib thus triumphs over them. Where are they gods of Hamath and Arpad? But it must by no means be suffered that they should say of Israel, Where is their God? For we are sure that our God is in the heavens (Ps. cxv. 2, 3), is in his temple, Ps. xi. 4.

Promise of Mercy. (b. c. 720.)

18 Then will the Lord be jealous for his land, and pity his people. 19 Yea, the Lord will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen: 20 But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things. 21 Fear not, O land; be glad and rejoice: for the Lord will do great things. 22 Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength. 23 Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. 24 And the floors shall be full of wheat, and the fats shall overflow with wine and oil. 25 And I will restore to you the years that the locust hath eaten, the canker-worm, and the caterpillar, and the palmer-worm, my great army which I sent among you. 26 And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. 27 And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed.

See how ready God is to succour and relieve his people, how he waits to be gracious; as soon as ever they humble themselves under this hand, and pray, and seek his face, he immediately meets them with his favours. They prayed that God would spare them, and see here with what good words and comfortable words he answered them; for God's promises are real answers to the prayers of faith, because with him saying and doing are not two things. Now observe,

I. Whence this mercy promised shall take rise (v. 18): God will be jealous for his land and pity his people. He will have an eye, 1. To his own honour, and the reputation of his covenant with Israel, by which he had conveyed to them that good land and had given in the value of it very high; now he will not suffer it to be despised nor disparaged, but will be jealous for the credit of his land, and the inhabitants of it, who had been praised as a happy people and therefore must not lie open to reproach as a miserable people. 2. To their distress: He will pity his people, and, in pity to them, he will restore them their forfeited comforts. God's compassion is a great encouragement to those that come humbly to him as penitents and as petitioners.

II. What his mercy shall be, in several instances:—1. The destroying army shall be dispersed and defeated (v. 20): "I will remove far off from you the northern army, that army of locusts and caterpillars that invaded you from the north, brought in upon the wings of a north wind, an army which you could put no stop to the progress of; but, when you have made your peace with God, he will ease you of these soldiers that are quartered upon you and will drive them into a land barren and desolate, into that vast howling wilderness that Israel wandered in, where, after having surfeited upon the plenty of Canaan, they shall perish for want of sustenance. Those that have their face to the east sea (the Dead Sea, which lay east of Judea) shall perish in that, and the rear of the army shall be lost in the Great Sea," called here the utmost sea. They had made the land barren and desolate, and now God will cast them into a land barren and desolate. Thus those whom God employs for the correction of his people come afterwards to be themselves reckoned with; and the rod is thrown into the fire. Nothing shall remain of these swarms of insects but the ill savour of them. When Egypt was eased of the plague of locusts they were carried away to the Red Sea, Exod. x. 19. Note, When an affliction has done its work it shall be removed in mercy, as the locusts of Canaan were from a penitent people, not as the locusts of Egypt were removed, in wrath, from an impenitent prince, only to make room for another plague. Many interpreters, by this northern army, understand that of Sennacherib, which was dispersed when God by it had accomplished his whole work upon Mount Zion and upon Jerusalem, Isa. x. 12. This enemy shall be driven away, because he has done great things, has done a great deal of mischief, and has magnified to do it, has done it in the pride of his heart; therefore it follows (v. 21), The Lord will do great things for his people, as the enemy has done great things against them, to convince them that wherein they deal proudly he is, and will be, above them, that, what great things soever they did, they did no more than God commissioned them to do; and as, when he said to them, Go, they went, so, when he said to them, Come, they came, to show that they were soldiers under him. 2. The destroyed land shall be watered and made fruitful. When the army is scattered, yet what shall we do if the desolation they have made continue? It is therefore promised (v. 22) that the pastures of the wilderness, the pastures which the locusts had left as bare as the wilderness, shall again spring and the trees shall again bear their fruit, particularly the fig-tree and the vine. But, when we see how the country is wasted, we are tempted to say, Can these dry bones live? If the Lord should make windows in heaven, it cannot be; but it shall be, for (v. 23) the Lord has given and will give you the former rain and the latter rain, and, if he give them in mercy, he will give them moderately, so that the rain shall not turn into a judgment, and he will give them in due season, the latter rain in the first month, when it was wanted and expected. It would make it comfortable to them to see it coming from the hand of God, and ordered by his wisdom, for then we are sure it is well ordered. He has given you a teacher of righteousness, (so the margin reads it, for the same word that signifies the rain signifies a teacher. and that which we translate moderately is according to righteousness), and this teacher of righteousness, says one of the rabbin, is the King Messias, and of him many others understand this; for he is a teacher come from God, and he shows us the way of righteousness. But others understand it of any prophet that instructs unto righteousness, and some of Hezekiah particularly, others of Isaiah. Note, It is a good sign that God has mercy in store for a people when he sends them teachers of righteousness, pastors after his own heart. 3. All their losses shall be repaired (v. 25): "I will restore to you the years that the locust has eaten; you shall be comforted according to the time that you have been afflicted, and shall have years of plenty to balance the years of famine." Thus does it repent the Lord concerning his servants, when they repent, and, to show how perfectly he is reconciled to them, he makes good the damage they have sustained by his judgments, and, like the jailer, washes their stripes. Though, in justice, he distrained upon them, and did them no wrong, yet, in compassion, he makes restitution; as the father of the prodigal, upon his return, made up all he had lost by his sin and folly, and took him into his family, as in his former estate. The locusts and caterpillars are here called God's great army which he sent among them, and he will repair what they had devoured because they were his army. 4. They shall have great abundance of all good things. The earth shall yield her increase, and they shall enjoy it. Look into the stores where they lay up, and you shall find the floors full of wheat, and the fats overflowing with wine and oil (v. 24), whereas, in the day of their distress, the wine and oil languished and the barns were broken down, ch. i. 10, 17. Look upon their tables, where they lay out what they have laid up, and you shall find that they eat in plenty and are satisfied, v. 26. They do not eat to excess, nor are surfeited; we hope the drunkards are cured by the late affliction of their inordinate love of wine and strong drink, for, though they were brought in howling for their scarcity (ch. i. 5), they are now brought in again here singing for the plenty of it; but now all shall have enough, and shall known when they have enough, for God will make their food nourishing and give them to be content with it.

These are the mercies promised, and in these God does great things (v. 21), He deals wondrously with his people, v. 26. Herein he glorifies his power, and shows that he can relieve his people though their distress be ever so great, and glorifies his goodness, that he will do it upon their repentance though their provocations were ever so great. Note, When God deals graciously with poor sinners that return to him it must be acknowledged that he deals wondrously and does great things. Some expositors understand these promises figuratively, as pointing at gospel-grace, and having their accomplishment in the abundant comforts that are treasured up for believers in the covenant of grace and the satisfaction of soul they have therein. When God sends us his promises to be the matter of our comfort, his graces to be the grounds of it, and his Spirit to be the author of it, we may well own that he has sent us (according to his promise here, v. 19) corn, and wine, and oil, or that which is unspeakably better, and we have reason to be satisfied therewith.

III. What use shall be made of these returns of God's mercy to them and the good account they shall turn to.

1. God shall have the glory thereof, for they shall rejoice in the Lord their God (v. 23), and what is the matter of their rejoicing shall be the matter of their thanksgiving; they shall praise the name of the Lord their God (v. 26) and not praise their idols, nor call their corn and wine the rewards that their lovers had given them. Note, The plenty of our creature-comforts is a mercy indeed to us when by them our hearts are enlarged in love and thankfulness to God, who gives us all things richly to enjoy, though we serve him but poorly. When God restores to us plenty after we have known scarcity, as it is doubly pleasant to us, so it should make us the more thankful to God. When Israel comes out of a wilderness into a Canaan, and there eats and is full, surely he will then bless the Lord, with a very sensible pleasure, for that good land which he has given him, Deut. viii. 10.

2. They shall have the credit, and comfort, and spiritual benefit, thereof. When God gives them plenty again, and gives them to be satisfied with it, (1.) Their reputation shall be retrieved; they and their God shall be no more reflected upon as unfaithful to one another when they have returned to him in a way of duty and he to them in a way of mercy (v. 19): "I will no more make you a reproach among the heathen, that triumphed in your calamities and insulted over you;" and v. 26, 27, "My people shall never be ashamed, as they have been, of their good land which they used to boast of, but shall again and ever have the same occasion to boast of it." Note, It redounds much to the honour of God when he does that which saves the honour of his people; and those that are his people indeed, though they may be for a time, shall not be always, a reproach among the heathens; if we be rightly ashamed of our sins against God, we shall never be ashamed of our glorying in God. (2.) Their joys shall be revived (v. 23): Be glad and rejoice, O land! and all the inhabitants of it. Times of plenty are commonly times of joy; yet the favour of God puts gladness into the heart more than those who have corn, and wine, and oil increase. But especially be glad them, you children of Zion, and rejoice in the Lord your God, v. 23. They mourned in Zion (v. 15), and therefore there in a particular manner they shall rejoice; for those that sow in penitential tears shall certainly reap in thankful joys. The children of Zion, who led the rest in fasting, must lead the rest in rejoicing. But observe, They shall rejoice in the Lord their God, not so much in the good themselves that are given them as in the good hand that gives them and in the return of his favour to them, as theirs in covenant, which these good things are the tokens and pledges of. The joy of harvest and the joy of a feast must both terminate in God, whose love we should taste in all the gifts of his bounty, that we may make him our chief joy, as he is our chief good, and the fountain of all good to us. (3.) Their faith in God shall be confirmed and increased. When temporal mercies are made by the grace of God to be of spiritual advantage to us, and plenty for the body is so far from being an enemy (as with many it proves) that it becomes a friend to the prosperity of the soul, then they are mercies indeed to us. This is promised here (v. 27): You shall know that I am in the midst of Israel, the Holy One in the midst of thee (Hos. xi. 9), and that I am the Lord your God, and none else. As it proves that the Lord is God, and there is none other, because he wounds and he heals, he forms light and darkness, he does good and evil (Isa. xlv. 7; Deut. xxxii. 39), so it proves him to be God of Israel, a God in covenant with his people and a father to them, that as a father he both corrects them when they offend and comforts them when they repent. It was the burden of the threatenings in Ezekiel's prophecy, Such and such evils I will bring upon you, and you shall know that I am the Lord; and the same is here made the crown of the promises: You shall eat, and be satisfied, and rejoice, and thus you shall know that I am the Lord. Note, We should labour to grow in our acquaintance with God by all providences, both merciful and afflictive. When God gives to his people plenty, and peace, and joy, upon their return to him, he thereby gives them to understand that he is pleased with their repentance, that he has pardoned their sins, and that he is theirs as much as ever—that they are taken into the same covenant with him, for he is the Lord their God, and into the same communion, for he is in the midst of them, nigh unto them in all that they call upon him for, and, as the sun in the centre of the worlds, so in the midst of them as to diffuse his benign influences to all the parts of his land.

3. Even the inferior creatures shall share therein and be made easy thereby: Fear not, O land! v. 21. Be not afraid, you beasts of the field, v. 22. They had suffered for the sin of man, and for God's quarrel with him; and now they shall fare the better for man's repentance and God's reconciliation to him. Nay, the beasts were said to cry unto God (ch. i. 20); and now that cry is answered, and they are directed not to be afraid, for they shall have plenty of all that which their nature craves. God, in sparing Nineveh, had an eye to the cattle (Jonah iv. 11), for the cattle had fasted, ch. iii. 8. This may lead us to think of the restitution of all things, when the creature, that is now made subject to vanity and groans under it, shall be brought, though not into the glorious joy, yet into the glorious liberty, of the children of God, Rom. viii. 21.

Promise of Mercy. (b. c. 720.)

28 And 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: 29 And also upon the servants and upon the handmaids in those days will I pour out my spirit. 30 And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. 31 The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come. 32 And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.

The promises of corn, and wine, and oil, in the foregoing verses, would be very acceptable to a wasted country; but here we are taught that we must not rest in those things. God has reserved some better things for us, and these verses have reference to those better things, both the kingdom of grace and the kingdom of glory, with the happiness of true believers in both. We are here told,

I. How the kingdom of grace shall be introduced by a plentiful effusion of the Spirit, (v. 28, 29). We are not at a loss about the meaning of this promise, nor in doubt what it refers to and wherein it had its accomplishment, for the apostle Peter has given us an infallible explication and application of it, assuring us that when the Spirit was poured out upon the apostles, on the day of Pentecost (Acts ii. 1, &c.), that was the very thing which was spoken of here by the prophet Joel, v. 16, 17. That was the gift of the Spirit, which, according to this prediction, was to come, and we are not to look for any other, any more than for another accomplishment of the promise of the Messiah. Now, 1. The blessing itself here promised is the pouring out of the Spirit of God, his gifts, graces, and comforts, which the blessed Spirit is the author of. We often read in the Old Testament of the Spirit of the Lord coming by drops, as it were, upon the judges and prophets whom God raised up for extraordinary services; but now the Spirit shall be poured out plentifully in a full stream, as was promised with an eye to gospel-times, Isa. xliv. 3. I will pour my Spirit upon thy seed. 2. The time fixed for this is afterwards; after the fulfilling of the foregoing promises this shall be fulfilled. St. Peter expounds this of the last days, the days of the Messiah, by whom the world was to have its last revelation of the divine will and grace in the last days of the Jewish church, a little before its dissolution. 3. The extent of this blessing, in respect of the persons on whom it shall be bestowed. The Spirit shall be poured out upon all flesh, not as hitherto upon Jews only, but upon Gentiles also; for in Christ there is no distinction between Jew and Greek, Rom. x. 11, 12. Hitherto divine revelation was confined to the seed of Abraham, none but those of the land of Israel had the Spirit of prophecy; but, in the last days, all flesh shall see the glory of God (Isa. xl. 5) and shall come to worship before him, Isa. lxvi. 23. The Jews understand it of all flesh in the land of Israel, and Peter himself did not fully understand it as speaking of the Gentiles till he saw it accomplished in the descent of the Holy Ghost upon Cornelius and his friends, who were Gentiles (Acts x. 44, 45), which was but a continuation of the same gift which was bestowed on the day of Pentecost. The Spirit shall be poured out upon all flesh, that is, upon all those whose hearts are made hearts of flesh, soft and tender, and so prepared to receive the impressions and influences of the Holy Ghost. Upon all flesh, that is, upon some of all sorts of men; the gifts of the Spirit shall not be so sparing, or so much confined, as they have been, but shall be more general and diffusive of themselves. (1.) The Spirit shall be poured out upon some of each sex. Not your sons only, but your daughters, shall prophesy; we read of four sisters in one family that were prophetesses, Acts xxi. 9. Not the parents only, but the children, shall be filled with the Spirit, which intimates the continuance of this gift for some ages successively in the church. (2.) Upon some of each age: "Your old men, who are past their vigour and whose spirits begin to decay, your young men, who have yet but little acquaintance with and experience of divine things, shall yet dream dreams and see visions;" God will reveal himself by dreams and visions both to the young and old. (3.) Upon those of the meanest rank and condition, even upon the servants and the handmaids. The Jewish doctors say, Prophecy does not reside on any but such as are wise, valiant, and rich, not upon the soul of a poor man, or a man in sorrow. But in Christ Jesus there is neither bond nor free, Gal. iii. 28. There were many that were called being servants (1 Cor. vii. 21), but that was no obstruction to their receiving the Holy Ghost. (4.) The effect of this blessing: They shall prophesy; they shall receive new discoveries of divine things, and that not for their own use only, but for the benefit of the church. They shall interpret scripture, and speak of things secret, distant, and future, which by the utmost sagacities of reason, and their natural powers, they could not have any insight into nor foresight of. By these extraordinary gifts the Christian church was first founded and set up, and the scriptures were written, and the ministry settled, by which, with the ordinary operations and influences of the Spirit, it was to be afterwards maintained and kept up.

II. How the kingdom of glory shall be introduced by the universal change of nature, v. 30, 31. The pouring out of the Spirit will be very comfortable to the righteous; but let the unrighteous hear this, and tremble. There is a great and terrible day of the Lord coming, which shall be ushered in with wonders in heaven and earth, blood, and fire, and pillars of smoke, the turning of the sun into darkness and the moon into blood. This is to have its full accomplishment (as the learned Dr. Pocock thinks) in the day of judgment, at the end of time, before which these signs will be performed in the letter of them, yet so that it was accomplished in part in the death of Christ (which is called the judgment of this world, when the earth quaked and the sun was darkened, and a great and terrible day it was), and more fully in the destruction of Jerusalem, which was a type and figure of the general judgment, and before which there were many amazing prodigies, besides the convulsions of states and kingdoms prophesied of under the figurative expressions of turning the sun into darkness and the moon into blood, and the wars and rumours of wars, and distress of nations, which our Saviour spoke of as the beginning of these sorrows, Matt. xxiv. 6, 7. But before the last judgment there will be wonders indeed in heaven and earth, the dissolution of both, without a metaphor. The judgments of God upon a sinful world, and the frequent destruction of wicked kingdoms by fire and sword, are prefaces to and presages of the judgment of the world in the last day. Those on whom the Spirit is poured out shall foresee and foretel that great and terrible day of the Lord, and expound the wonders in heaven and earth that go before it; for, as to his first coming, so to his second, all the prophets did and do bear witness, Rev. x. 7.

III. The safety and happiness of all true believers both in the first and second coming of Jesus Christ, v. 32. This speaks of particular persons, for to them the New Testament has more respect, and less to kingdoms and nations, than the Old. Now observe here, 1. That there is a salvation wrought out. Though the day of the Lord will be great and terrible, yet in Mount Zion and in Jerusalem there shall be deliverance from the terror of it. It is the day of the Lord, the day of his judgment, who knows how to separate between the precious and the vile. In the everlasting gospel, which went from Zion, in the church of the first-born typified by Mount Zion, and which is the Jerusalem that is from above, there is deliverance; a way of escaping the wrath to come is found out and laid open. Christ is himself not only the Saviour, but the salvation; he is so to the ends of the earth. This deliverance, laid up for us in the covenant of grace, is in performance of the promises made to the fathers. There shall be deliverance, as the Lord has said. See Luke i. 72. Note, This is ground of comfort and hope to sinners, that, whatever danger there is in their case, there is also deliverance, deliverance for them, if it be not their own fault. And, if we would share in this deliverance, we must ourselves apply to the gospel—Zion, to God's Jerusalem. 2. That there is a remnant interested in this salvation, and for whom the deliverance is wrought. It is in that remnant (that is, among them) that the deliverance is, or in their souls and spirits; there are the earnests and evidences of it. Christ in you, the hope of glory. They are called a remnant, because they are but a few in comparison with the multitudes that are left to perish; a little remnant but a chosen one, a remnant according to the election of grace. And here we are told who they are that shall be delivered in the great day. (1.) Those that sincerely call upon God: Whosoever shall call upon the name of the Lord, whether Jew or Gentile (for the apostle so expounds it, Rom. x. 13, where he lays this down as the great rule of the gospel by which we must all be judged), shall be delivered. This calling on God supposes knowledge of him, faith in him, desire towards him, dependence on him, and, as an evidence of the sincerity of all this, a conscientious obedience to him; for, without that, crying Lord, Lord, will not stand us in any stead. Note, It is the praying remnant that shall be the saved remnant. And it will aggravate the ruin of those who perish that they might have been saved on such easy terms. (2.) Those that are effectually called to God. The deliverance is sure to the remnant whom the Lord shall call, not only with the common call of the gospel, with which many are called that are not chosen, but with a special call into the fellowship of Jesus Christ, whom the Lord predestinates, or prepares, so the Chaldee. St. Peter borrows this phrase, Acts ii. 39. Note, Those only shall be delivered in the great day that are now effectually called from sin to God, from self to Christ, from things below to things above.

CHAP. II.

Verſe 1. BLow ye the trumpet in Zion,] Idem aliis verbis repetit, ſaith Mercer here. The Prophet repeateth the ſame as in the former Chapter; onely in other words, more at large, and after another manner: preſſing the people further to the practiſe of repentance by many ſweet promiſes of the bleſſings of this, and a better life. Our Prophet may ſeem to bee of the ſame mind with Tertullian, who ſaid that he was nulli rei natus niſi poenitentiae, born for no other end, but to repent, and to call upon others ſo to do. Tot autem verbis & figuris ntitur, ſaith Luther, he uſeth ſo many words, & figures, becauſe he had to do with a people that were harder then rocks, Jer. 5.3. as alſo, becauſe there is an abſolute neceſſity of repentance. Aut poenitendum, aut pereundum, as our Saviour tells his Diſciples twice in a breath, Luke 13.2, 5. The Prophet had urged them hereunto from the evils they felt, or feared, chap. 1. Pain and penitency are words of one derivation: God plagueth men that he may make them cry Peccavi: not Perij onely, I am undone, as Cain; but peccavi, I have done very fooliſhly, as David. The ſeventeen firſt verſes of this Chapter, are Hortatory; the reſt Conſolatory. The day of the Lord cometh; therefore Repent. This is the ſumme of the exhortation. It cometh, [non-Latin text not transcribed]. Herod. and that inſtantly; Give warning therefore: God loveth to foreſignifie, (ſaith the Heathen Hiſtorian) and to premoniſh, before he puniſh. He dealt ſo with Cain, to whom he read the firſt lecture of Repentance, Gen. 4. as he had done of Faith, to his father Adam, in the Chapter before. He dealt ſo with the old world, with the Sodomites, Ninevites, &c.

Sound an alarm in my holy Mountain,] Ring the bels backwards, (as amongſt us they do) the houſe is on fire; the enemy is at hand.

Let all the inhabitants of the land tremble,] and take courſe to prevent, or mitigate the enſuing miſchief; to cut the cart-ropes of ſin, that pull down wrath upon the land.

for the day of the Lord cometh, for it is nigh at hand.] An end is come, is come, is come, as Ezekiel hath it, chap. 7.6, 7. I will overturn, overturn, overturn, as the ſame Prophet hath it elſewhere.Ezek. 21.27. and 10. Should we then make mirth? as it is in the ſame Chapter: ſhould we ſleep upon a maſt-pole, dance upon a weather-cock? go hallowing and hooping to the place of execution?

Verſe 2. A day of darkneſſe, and of gloomineſſe,] Leſt they ſhould imagine it to be ſome light matter, that hath been, and is ſtill threatned, he ſets forth to the life, the bitterneſſe of that day, ſo lowring and lightleſſe, that it can hardly be called a day: a dark and dolefull doomeſday it will be to the impenitent, infauſtus & infelix, diſmall and dreadfull. What better can be expected by thoſe Tenebriones, that delight in the deeds of darkneſſe, and are acted by thoſe Rulers of the darkneſſe of this world,Epheſ. 6.12. the Devils, whom they follow as they are led, 1 Cor. 12.2. till they fall into outer darkneſſe, even that darkneſſe beyond a darkneſſe, (as the dungeon is beyond, [non-Latin text not transcribed]. or below the priſon) where they ſhall never ſee the light againe, till they ſee all the world on a light fire. Let thoſe Lucifugae look to it, that love darkneſſe better then light: for, beſides what they meet with here, they ſhall one day have their bellies full of it in that dungeon of darkneſſe.Exod. 19.15.

A day of clouds and of thick darkneſſe,] Cauſed by that huge army of Locuſts, &c. coming in great ſwarms,Poſtera vix ſummos ſpargebar lumina montes Orta dies. Virg. Lux ſubit, & primo feriente cacumina ſole. Ovid. and darkning the air.

as the morning ſpread upon the mountains,] i. e. longe, lateque, far and neer, all the countrey over, and that in an inſtant: even as the Morning ſpreadeth abroad upon a ſudden over the tops of hills, though they be a great way off. Hereby is imported, that the calamitie here threatned, is ſuch as they can neither avert, nor avoid: Irretenſibilis eſt, ſaith Luther.

A great people and a ſtrong,] So the Locuſts are called. See Chap. 1.4, 5, 6. not without ſome reſpect to the Chaldeans, that ſhould afterwards carry them captive, as Hierom here gloſſeth.

there hath not been ever the like,] ſc. in the land of Judea, nor of the like continuance. See chap. 1.2, 3.

even to the yeers of many generations.] Heb. of an age, and an age; ſo Deut. 32.7. Joel 3.20. This aſſureth us of the greatneſſe of this peoples ſin, ſith they were ſo ſignally puniſhed: for God doth not uſe to kill flies with beetles, as they ſay.

Verſe 3. A fire devoureth before them, and behinde them a flame burneth,] Such waſte theſe vermine ſhall make: like as it is ſaid of the great Turk, that where-ever he ſets his foot, there never growes graſſe again; he doth ſo eat up the countreys where he comes with his huge armies. And the late Lord Brook, Pag. 47. in his diſcourſe of Epiſcopacy noteth, that that unhappy proverbe amongſt us was not for nought, The Biſhops foot hath troden here. In Biſcay, a Province of Spain, they admit no Biſhops to come amongſt them: and when Ferdinand the Catholike K. came in progreſſe hither, accompanied amongſt others by the Biſhop of Pampelune, Heyl. Geog. pag. 55. the people aroſe in armes, drove back the Biſhop, and gathering all the duſt, on the which they thought he had troden, flung it into the Sea. What fires they kindled here in Queen Maries dayes, devouring ſix or ſeven hundred at leaſt of Gods faithfull witneſſes in five yeers ſpace: And what work they made in our remembrance thorowout the three Kingdoms, to the imbroyling of all, and their own utter ruine, I need not relate. That renowned Authour afore-cited, had told them time enought,L. Brooks diſcourſe of Epiſcop. 39. (but that they were deſtined to deſtruction) that if they forbare to touch the ſupreme Authority of the Land, which they affected, it was but as once Mercury ſpared Jupiters thunderbolts, which he durſt not ſteal, leſt they ſhould roar too loud, or, at leaſt, burn his fingers.

The land is as the garden of Eden,] i. e. of all kinde of pleaſures and delights.Eden inde, [non-Latin text not transcribed]. See Gen. 2.8. and 13.10. Strabo ſpeaks ſpitefully of the land of Canaan, as if it were a dry, ſtony, and barren countrey, not worth the ſeeking after. Rabſhaketh ſhews more ingenuity then this, Strabus & pravus Strabo (as one therefore calleth him) 2 King. 18.32. Tacitus commends it for a fertile ſoil: ſo doth Pliny: but above all, the holy Scripture ſetteth it forth to be Sumen totius orbis, Heidfeld. a land flowing with milk and honey, &c. Exod. 3.15. Deut. 32.13.

and behind them a deſolate wilderneſſe.] Not ſuch a wilderneſſe as yeelded paſtures, and habitations for ſhepherds, chap. 1.19, 20. but utterly deſolate, and therefore unhabitable, as under the Torrid Zone. No place can be ſo pleaſant, but ſinne can lay it waſte. A fruitfull land turneth the Lord into barrenneſſe, for the wickedneſſe of them that dwell therein. Pſal. 107.34. There is no foot-ſtep left at this day of that gallant Garden, planted by God himſelf: or if any, cecidit roſa, ſit ſpina; the place remains in the upper part of Chaldea, but not the pleaſantneſſe of the place. The like we may ſay of Sodom, of Jeruſalem, of Greece, of Aſia the leſſe, of Germany, Ireland, &c. England hath hitherto ſubſiſted meerly by a miracle of Gods mercy, and by a prop of his extraordinary patience: The Lord continue it to the glory of his Name, and the good of his poor people. Fiat, fiat.

Verſe 4. The appearance of them is as the appearance of horſes: and as horſemen,] i. e. the Locuſts, and other Inſects come on amain: they march with much nimbleneſſe and ſwiftneſſe. An horſe is a warlike creature, full of terrour: [non-Latin text not transcribed]. Pauſan. ſo ſwift in ſervice, that the Perſians dedicated him to their god, the Sun, as the ſwifteſt creature to the ſwifteſt god. See Job 41.20. Prov. 21.31. In Perſia they do all, almoſt on horſeback: they buy, ſell, confer, but eſpecially fight on horſeback to this day. So they did of old; and ſo did the Chaldeans, from whom they took the Monarchy. Theſe were horſemen, and not as horſemen: this place therefore is properly and principally to be underſtood of the locuſts. Confer Rev. 9.7.

Verſe 5. Like the noiſe of charets on the the tops of mountains,] Not onely on the tops of ſtanding-corn, (as other Locuſts, which therehence alſo have their name [non-Latin text not transcribed]) but as the hurry of charrets in ſtony places, Rev. 9.9. For in that book of the Revelation, the Pen-man borrows all the elegancies and flowers of the old Teſtament, thereby to ſet out the ſtory of the New in ſucceeding ages: as herehence the Popiſh Prieſts are fitly called Locuſts for their numeroſity and voracity, Rev. 9.3. They are alſo likened unto horſes (verſe 7.) fed and fierce to run, and ruſh into the battle, not without noiſe: Like the noiſe of a flame of fire that devoureth the ſtubble, Eccleſ. 7.6. Or the ratling of the jumping charet-wheels, Nahum 3.2.

as a ſtrong people ſet in battle aray,] In a bloody fight between Amurath the third, King of Turkey, and Lazarus Deſpot of Servia, many thouſands fell on both ſides. The brightneſſe of the armour, and weapons, was as it had been the lightning: the multitude of launces, and other horſemens-ſtaves ſhadowed the light of the Sun: arrows and darts fell ſo faſt, that a man would have thought they had poured down from heaven. The noiſe of the inſtruments of warre, with the neighing of horſes, and out-cries of men, was ſo terrible and great, that the wild-beaſts in the mountains ſtood aſtonied therewith:Turk. hiſt. fol. 200. and the Turkiſh Hiſtories, to expreſſe the terrour of the day, vainly ſay, that the Angels in heaven, amazed with that hideous noiſe, for that time forgot the heavenly hymns, wherewith they always glorifie God.

Verſe 6. Before their face, the people ſhall be much pained,] This is a confirmation of the former aſſertion: the people when they ſhall ſee thoſe ſwarms of Locuſts, &c. muſtering and marching in the air, they ſhall be much pained (as a travelling woman is) pangs and ſorrows ſhall take hold of them, their faces ſhall be as flames, Eſay 13.8. for fear leaſt they ſhould light on their countrey, and lay all waſt.

all faces ſhall gather blackneſſe.] Pallorem, paleneſſe, ſo Caſtalio rendreth it: a blackiſh lead-like-paleneſſe, ſuch as is on ſooty-pots. (the Originall here is, hath gathered a pot, Nigricantem colorem ſignificat. Mercer. that is by a metonymy, a pot-like-blackneſſe) See Nah. 3.10. Jer. 30.6. Pſal. 68.13. where, by blackneſſe (ſuch as ſlaves and ſcullions contract by lying among the pots, and ſmoky, and ſooty chimney-corners) is ſet forth the exceeding great fear, and affliction that Gods people are oft in: and from whence he graciouſly promiſeth to deliver them that truſt in him. Such ſhall not be afraid— whoſe heart is fixed, truſting in the Lord. It was fear that now cauſed (the naturall heat and the blood retiring to the heart, to receive it, as in a ſudden ſurprize, the ſouldiers run to the Caſtle) paleneſſe and blackneſſe of face. It was hunger afterwards, that burnt them, Deut. 32.24. and made their viſages blacker then a cole, (as Lam. 4.8.) or darker then blackneſſe, as the Originall hath it.

Verſe 7. They ſhall run like mighty men,] Horribiles, fortiſſimi ut Gigantes. They ſhall ſtrike terrour into others,Oecolamp. as in the former verſe: but themſelves, as Giants and Conquerours, ſhall over-run all, with incredible ſwiftneſſe and proweſs. Strong ſouldiers have ſtrong ſinews: and thence their ſpeedy marches, and quick diſpatch.2 Sam. 2.18[illegible: 1 letter] Aſahel was light of foot as a wild-Roe. Aehilles is every where by Homer called Swift-footed. Alexander the Great, being asked how he ſo quickly conquered ſo many countreys? [non-Latin text not transcribed]. anſwered, [non-Latin text not transcribed], By my nimbleneſſe. Caeſar, in omnia praeceps, ſaith Lucan, he paſſed the Alpes, and was at Rome with a trice, as they ſay. His Word was, Veni, vidi, vici, I no ſooner came, but I overcame. He is ſaid to have taken a thouſand Towns, conquered three hundred Nations, took priſoner one million of men, and to have ſlain as many. What a deal was done by Joſhua in a ſhort ſpace at the conqueſt of Canaan? Charles the fifth, Emperour of Germany, is reported to have won in the Indies, by his Captains and Commanders there,Tukr. Hiſt. 28. Kingdoms, in 28. Battles. Bajazet the Great Turk, for his ſwiftneſſe and fierceneſſe, was ſirnamed Gilderun, or lightning. To ſuch worthy Warriours, ready and ſpeedy, prompt and preſent, are theſe Locuſts, Gods armed ſouldiers, here compared, They ſhall run like mighty men, they ſhall climbe the wall like men of war, that cannot be kept out, that will not be worſted.

They ſhall march every one (Heb. man) on his way,] though many, yet they ſhall not one hinder, or hurt another, but hold a comely equipage, keep rank and file, obſerve the lawes and rules of diſcipline, and ſo Conjuncti pollent etiam vehementer inertes. They go forth all of them by bands, or gathered together, ſaith Solomon, Prov. 30.27. So do thoſe Locuſts in the Revelation: the Popiſh Clergie under their King, the Deſtroyer, Rev. 9.11. Locuſts they are fitly called, for their numeroſity and voracity. The Jeſuites alone have ſometimes 200000. ſchollars. And how they feed on the fat and drink the ſweet where they ſwarme, who knowes not?

they ſhall not break their ranks] Or, writh and pervert their paths, Sic & R. Abrab. in Comment. as Aben-Ezra out of the Arabick idiom rendreth it. Hierom teſtifieth that He and others ſaw in Judea troopes of Locuſts flying in ſo even an order, ut nè puncto quidem aut ungue teauſverſo declinent ad alteram, that you could not ſay they brake rank at all; tanto ordine & diſpoſitione jubentis Dei volitant, ſaith He,Pſal. 47. ſo ſtrict and beautifull diſcipline there is in Gods whole army, to whom belong the ſheilds of the earth, the Militia of the whole world.

Verſe 8 Neither ſhall one thruſt another] Or ſtraiten another. The Greek word [non-Latin text not transcribed] to preſſe and perſecute, ſeemes to come from this Hebrew word Dakag. The Prophet ſtill alludeth to the manner of marſhalling armies in ſuch ſort, as that neither may the ſouldiers hinder one another, nor the enemy have any advantage to break in upon them. Exercitus pulchre diſpoſitus, & amicis pulcherrimus videtur, & hoſtibus inexpugnabilis, ſaith Zenophon; that is,In Oeconom. A well-ordered army ſeemeth both beautifull to their friends, and invincible to their enemies.

They ſhall walk every one] Heb. Man, Mighty man q. d. [non-Latin text not transcribed] vir validus Meſillah Via trita. Each locuſt ſhall walk and ſtalk, as a ſtrong luſty man in his trodden track, in the path that God hath put him into, and ſhall hold to it.

and when they fall upon the ſword] Heb. the long ſword, or javelin, they ſhall not be wounded: as if they were unwoundable, or ſhot-free, as the Poet fabled of Achilles, and as the Perſians, vanquiſhed by the Athenians at the field of Marathon, cried out [non-Latin text not transcribed] Stobaeus. We fell them, yet they fall not: we then wound, And think them dead, but they are ſafe and ſound.

Verſe 9 They ſhall [illegible: 1 letter]un to and fro] As ſouldiers do when they have taken a town by aſſault, and have leave to plunder. En victoriam & hoſtilem inſultationem, ſaith Mercer here. See the lively portraicture of Victory and Triumph.

they ſhall ru[illegible: 1 letter] upon the [illegible: 1 word] ] After they have ſcaled it (as afore) they ſhall walk or run upon it as Conquerors, without feare of an enemy: Alexander the great would do ſo.

they ſhall climb up upon the houſes] No longer now the owners caſtles: for they ſhall be ferrited out of their retiring roomes, or forced to do as Sardanapalus the Aſſyrian Monarch did; who, ſtraighted by the enemy, ſacrificed himſelf with his wealth and wenches to Vulcan in a wood-pile, (as One phraſeth it) in his royall pallace.

they ſhall enter in at the windowes, as a theef] whoſe property is 1. to climb up ſome other way, and not to enter in by the dore Ioh. 10.1. death alſo getteth in by the windowes and that way entreth into palaces Ier. 9.21. ſo doth Satan (that theef of the truth, as Baſil calleth him) wind himſelf into the ſoul by the eyes, thoſe windowes of wickedneſſe and loop-holes of luſt. 2. to rifle and ranſack, and leave little enough behind him. What clean-work theſe inſets made, ſee before chap. 1.4. and take notice what great matters God Almighty can do by the moſt contemptible creatures. Quid ciniphe vilius, ſaith Philo the Jew, what can be baſer then a louſe? and yet all the ſtrength of Egypt was brought down by that deſpicable vermine? Pliny in his eight book and twenty fourth chapter tel's us out of Mr. Varro, that a great town in Spain was undermined and overturned by conyes;Clara exitii documenta ſunt ex contemnendis animalibus. Plin. Munſter. Coſmogr. An. Dom. 969. another in Theſſaly by Moles: a third in France undone by Froggs: a fourth in Africa by Locuſts: a fift in Italy by Serpents &c. Who hath not heard of Hatto, that mercileſſe Archbiſhop of Ments devoured by Mice, though he had motted up himſelf againſt their invaſion in an Iland? God cannot poſſibly want a weapon wherewith to beat his Rebels.

Verſe 10 The earth ſhall quake before them &c.] Tragicis figuris calamitatem amplificat, ſaith Luther here. By ſuch tragical tearmes the Prophets uſe to ſet forth an horrible deſolation, ſuch as firſt the Aſſyrians and afterwards the Romanes brought upon the Jewes: the Turks and Saracens upon the Chriſtian churches whether there were any ſuch earthquake or ſtupendious concuſſions of the heavenly bodies as is here deſcribed, is uncertain. Strange forerunners there were both in heaven and earth of the laſt deſtruction of Ieruſalem, as Chriſt alſo had foretold. In the dayes of Iuſtinian the Emperour, Mr. Clark in the life of Justinian pag. 67. the Sun for the greateſt part of an yeare gave ſo little light, that it was but equall to the light of the Moon, the sky being clear without clouds or any thing to ſhadow it: after which, there followed a great famine, and much war and bloodſhed.

the Sun and the moon ſhall be dark] Wondrous expreſſions to meet with their wondrous ſtupidity. The Hebrew Doctors (and Oecolampadius much diſliketh it not) allegorize the text; and by the earth underſtand the common people, by the heavens the Grandees, by the Sun and Moon the king and kingdome, as by the Starres thoſe of indifferent rank, all which are woe begone (as they ſay) by reaſon of the preſent calamities: as when upon the death of Prince Henry, Great Brittain was ſaid to be all in black; and as Demades was wont to ſay of the Achenians, nunquam eos ſapere niſi pullis veſtibus indutos that they were never ſo wiſe,Plu[illegible: 1 letter]arch. as when they were in mourning weeds.

Verſe 11 And the Lord ſhall utter his voice before his army] In the head of his army, as Generals uſe to do for incouraging the ſouldiers. A General ſhould be like Quintilians Orator, Vir bonus, dicendi peritus, both valiant and eloquent, as was Cato Cenſorius, Si actu ejus penitus ignoraſſes, per linguam tamen militem eſſe diceres, ut quidam de Caeſare. Optimus Orator, Optimus etiam Imperator ſaith Pliny: and Julius Caeſar, and Hunniades, who were Maſters of ſpeech as well as men of their hands: So was Joab Davids General, of whoſe ſpeech to the army 2 Sam 10.12. Pellican ſaith, Non potuit vox Duce dignior cogitari, A braver ſpeech could not have been uttered by the mouth of a mortal. But here God himſelf uttereth his voyce before his army: for the Lord is a man of war Exod. 15.3. a Victor of warres (as the Chalde there hath it) and what wonder ſith the voice of the Lord is powerfull, the voyce of the Lord is full of Majeſty. Pſal. 29.4. he ſets on and gives the ſignal of the battel to theſe Locuſts, he puts ſpirit into them and cryes Courage, my hearts: and thence it is, that they are ſo valorous and victorious.

for his camp is very great] His camp theſe Locuſts are called, though they knew it not. He hiſſeth for the Flie of Egypt and for the Bee, that is in the land of Aſſyria. And they ſhall come and reſt all of them in the deſolate vallyes, &c. Eſa. 7.18, 19. The Aſſyrian, is the rod of Gods anger, and the ſtaf in his hand. I will ſend him ſaith the Lord, againſt an hypocriticall nation, to avenge the quarrel of my covenant. Howbeit he meaneth not ſo, neither doth his heart think ſo &c. Eſay. 10.5, 6, 7. But it is here, as when in applying of horſe-leeches, the Phyſician ſeeketh the health of his patient, the leech only the filling of his gorge. Almighty God as he diſpoſeth and ordereth membra culicis & pulicis, as Auſtin hath it, the members of the meaneſt creatures: ſo by the ſame power and providence, he over-ruleth all their motions, to his own glory.

for he is ſtrong that executeth his word] Or, that thing is ſtrong, that weak Locuſt, ſet a work by God, ſhall do his will vigorouſly (and not faintly as Jer. 48.10.) ſhall go through ſtitch with it, and none ſhall hinder it.

for the day of the Lord is great and very terrible] Tremble therefore and humble under this mighty hand of God: let this earthquake worke in you an heart-quake, theſe horrible commotions and calamities draw from you a ſhower of teares, or at leaſt a ſtorm of ſighs for your ſins: unleſſe ye hold it better to be carnally ſecured then ſoundly comforted.

who can abide it?] Or elſe avoid it, otherwiſe then by repentance? Am. 8.12. Fly,Dr. Reinolds ſaith a Reverend man, from Gods anger to Gods grace. Blood-letting is a cure of bleeding: and a burn a cure againſt a burn. Running to God is the way to eſcape him: as to cloſe, and get in with him that would ſtrike you, doth avoid the blow.

Verſe 12 Therefore alſo now ſaith the Lord] Now though it be late firſt, and, as you may think,Nunquam ſero ſi ſerio. too late. Now, though the dreadfull day of the Lord be very neer at hand: yea though the Locuſts be already come, as Kimchi ſenſeth it. Oh that ye would know at the laſt in this your day of grace, the things that belong to your peace, before the gate be ſhut, the draw-bridg taken up, the taper burnt out &c. Behold now is the accepted time: behold now is the day of ſalvation, 2 Cor. 6.2. The Apoſtle (after the Prophet Eſay) purpoſely beateth upon the [non-Latin text not transcribed], as if he ſhould ſay, Now, or never; ſith thou mayeſt, the very next minute be cut off by the ſtroke of death from all further time of repentance and acceptation. Up therefore and be doing: It is the Lord himſelf that thus ſaith,

Turn ye even to me,] Ʋſque ad me, altogether as far as to me:Stultitia ſemp[illegible: 1 letter]r in [illegible: 1 letter]p[illegible: 1 letter]t vivere. Sen. give not the half turn onely: begin not to repent, and then give over the work. Some are ever about to repent, but they can never finde time, and hearts to ſet ſeriouſly about it, to do it in good earneſt. Some wamblings they have, as I may ſay, and ſome ſhort-winded wiſhes, ſome kinde of willingneſſe and velleity, but it doth not boyl up to the full height of reſolution to return. The Prodigall changed many places, ere he came home. Many came out of Egypt, that yet never came into Canaan.

with all your heart,] with the heart, Jer. 4.14. Prov. 23.26. and with the whole heart, in oppoſition to a divided heart, Hoſ. 10.2. a double heart, Jam. 4.8. a heart, and a heart, Pſal. 12.2. This whole heart, is elſewhere called, a true heart, Heb. 10.22. a perfect heart, 2 Chron. 16.10. truth in the inwards, Pſal. 51.6. where there is an unfained faith, 1 Tim. 1.5. laborious love, 1 Theſſ. 1.3. ſound and cordiall repentance, as here, undiſſembled wiſdome, Jam. 3.17. ſuch holineſſe as rendreth a man like to a chryſtall glaſſe with a light in the middeſt of it, doing the truth, Job. 3.21 and having his works full, Rev. 3.1, 2. being a true worſhipper, Joh. 4.24. an Iſraelite indeed, Ioh. 1.47. God, he knows to be juſt, and jealous: he will not endure corrivals, or compartners in the kingdome. His juriſdiction is without peculiar: he will not divide with the Devil. Be the gods of the Heathen good-fellows? ſaith One; the true God is a jealous God, and will not ſhare his glory with another. He muſt be ſerved truely, that there be no halting; and totally, that there be no halving

and with faſting, weeping, and with mourning.] with deep, and down-right humiliation, ſutable to your ſins as Ezr. 9.6. ye have inveterate ſtains; ſuch as will not be gotten out, till the cloth be almoſt rubb'd to pieces. Satan hath intrenched himſelf in your hearts, and will not be gotten out, but by faſting and prayer. Faſting, is of it ſelf but a bodily exerciſe, and meriteth nothing; for religion conſiſteth not in meat and drink [illegible: 1 word] the belly full or empty, Rom. 14.17. Col. 2.23. But faſting is a ſin[illegible: 1 letter]ular furtherance to the practiſe of repentance, and the enforcing of our prayers. [illegible: 1 letter]ee Ezr. 8.21. As full feeding increaſeth corruption, Ier. 5.7, 8. ſo religious A[illegible: 1 letter]ſtinence macerateth, tameth, and ſubdueth the Rebell Fleſh, 1 Cor. 9.27. giving it the blew-eye, as there, and 2 Co[illegible: 1 letter]. 7.11. ſo that not the body ſo much, [non-Latin text not transcribed]. as the ſoul is made more active by emptineſſe. Faſting dayes are ſoul-fatting dayes, they fit men for converſion as here, and make much to the humbling of the ſpirit; hence they are called dayes of humiliation, and of ſelf affliction, Levit. 16.31. and 23.37.

and with weeping, [Drown your ſins in a deluge of tears; cleanſe your wounds by waſhing in this precious water: quench hell fire with it, kill the wo[illegible: 1 letter]m, fetch out ſins venome: there's a healing property in theſe troubled waters. Tears of vine-branches are ſaid to cure the leproſie, and the Olive is reported to be moſt fruitfull, when it moſt diſtil eth. Theſe April ſhowers bring on May-flowers, and make the heart as a watered garden; or as ſome faces appear moſt oriently beautifull, when moſt bedewed with tears. Peter never lookt ſo ſweetly as when he wept bitterly. David never ſung more pathetically then when his heart was broken moſt penitentially, Pſal. 6. and 51. when tears in ſtead of gemmes were the ornament of his bed, as Chryſoſtom ſpeaketh. Mary Magdalen (that great weeper) as ſhe made her eyes a fountain to waſh Chriſts feet in, ſo ſhe had his wounds as a fountain to bath her ſoul in; yea ſhe had afterwards the firſt ſight of the revived Phoenix, whom ſhee held faſt by thoſe feet, that had lately trod upon the lion, and the adder, &c.

and with mourning.] This is added, as a degree beyond the former. Men may faſt, and yet find their pleaſures, Eſay 58.13. weep out of ſtomack as Eſau, or complement, as Phryne the harlot, who was ſirnamed [non-Latin text not transcribed], weep-laugh, becauſe ſhe could eaſily do either: and as among the Braſileans, Magirus in G[illegible: 2 letters]gr. Ʋt flerent oculos erudi reſuos, Ovid. tears are for a preſent ſalutation, and as ſoon gone, as if they had ſaid, How do ye? What is an humbling day, without an humbled heart? not onely a religious incongruity, but an high provocation; like Zimri's act, when all the Congregation were weeping, before the door of the Tabernacle. Here therefore the Lord calleth to mourning, funerallmourning, Nudaque marmoreis percuſſit pectora palmis. Ovid. In gloſſ. margin. as the word ſignifieth: with tabring upon the breaſt, Nah. 2.7. ſmiting on the thigh, Jer. 31.19. beating on the head, face, and other parts, ſicut mulierculae in puerperio facere ſolent, ſaith Luther there. See Eſay 32.11. and 22.12. Sorrow for ſin muſt not be ſlight and ſudden, but ſad and ſoaking: the heart muſt be turned into an Hadadrimmon, Zech. 12.10, 11. where the Prophet ſeems in a ſort, to be at a ſtand, for compariſons fit enough, and full enough, to ſet forth their ſorrow, who looking upon Chriſt whom they had pierced, felt the very nails ſticking in their own hearts, as ſo many ſharp daggers, or ſtings of ſcorpions. The good ſoul (ſay the School-men) ſeeth more cauſe of grief for ſinning, then for the death of Chriſt: becauſe therein was aliquid placens, ſomething that pleaſeth: but ſinne is ſimpliciter diſplicens, ſimply diſpleaſing. So that Gods mourners need not ſend for mourning women to teach them to mourn, as Jer. 19.17. but rather have need to be comforted, leſt they ſhould be ſwallowed up with overmuch grief, 2 Cor. 2.7. and leſt Satan get an advantage againſt them, verſe 11. by mixing the deteſtable darnell of deſperation,Act. & Mon. with the godly ſorrow of a pure penitent heart, as Mr. Philpot Martyr ſpeaketh.

Verſe 13. And rent your heart and not your garments,] i. e. not your garments onely,Schindler. which was geſtus perturbationis, among the Jews, a geſture uſuall with them, to ſet forth the greatneſſe of their grief and diſpleaſure; as 1. At funerals, and loſſe of friends,Tumpius Aeneas humer[illegible: 2 letters] abſcinaere veſtem Auxilioque vocare Deos, & tendere palmas. Virg. Aeneid. as Gen. 37.2. In caſe of blaſphemy, as 2 King. 18.3. In time of common calamity, Eſth. 4.1. Godly ſorrow for ſinne ſhould exceed all other ſorrows whatſoever, both in intention, and extenſion: the whole ſoul ſending continuall ſtreams into it out of every faculty. And hence it is that the Prophet here calleth upon them to Ront, and as it were to diſcontinuate their hearts, Cor integrum, cor ſciſſum, the broken heart is the onely ſound heart: and to rent the garment, and not the heart, is as very a juggle as that of Players, who ſeem to wound themſelves, but do not; and make a ſhew of thruſting themſelves thorow their bodies, but the ſword paſſeth onely thorow their clothes. Stage-players can act to the life thoſe whom they perſonate; yea out-ſtrip them in outward actions: ſo do hypocrites the true Chriſtian.2 Cron. 34.27 Doth good Joſiah melt at the menaces of the law, and weep, and rend his clothes, and humble himſelf? wicked Ahab will, alſo in like caſe,1 King. 21.27. rend his clothes, put ſackcloth upon his fleſh, faſt, lie in ſack cloth, and go ſoftly and heavily, as ſorrowfull men and mourners uſe to do. Doth the Publican fix his eyes on the ground? thoſe hypocrites in Eſay will hang down their heads as bulruſhes. Doth holy Timothy weaken his conſtitution with religious abſtinence? the falſe Phariſee will not onely weaken his conſtitution, but wither and diſfigure his complexion, [non-Latin text not transcribed], that he may appear to men to faſt, Matth. 6.16. Such pains men will be at for applauſe, for a little ſtinking breath; which yet cannot blow one cold blaſt upon them, when they ſhall be frying in hell for their ſeemingneſſe. Rent therefore your hearts, ſaith the Prophet: break up your fallow-ground, circumciſe your ſelves to the Lord, and take away the filthy fore-skin of your hearts, Jer. 4.3, 4. waſh them from wickedneſſe that ye may be ſaved, verſe 14. Be ye active, and voluntaries in your ſorrows for ſinne. Virtus nolentium nulla eſt; Fained and forced grief is nothing worth. Judas grieved, confeſſed, reſtored, and yet miſcarried. He went not forth, as Peter, to weep bitterly: he did not caſt himſelf: into heavineſſe, as Iam. 4.9, 10. It was fired out of him, as ſweet-water out of roſes. It was ſqueezed out of him, as Verjuice out of crabs. Gods people are commanded to afflict themſelves with voluntary ſorrows, Lev. 16. to loath themſelves for all their abominations,Rom. 8.13. Ezek. 16. to mortifie the deeds of the body by the ſpirit, to do it with their own hands: and not to give over the practiſe of it, till they feel their hearts to ake, and quake within them, yea to fall aſunder in their boſomes, like drops of water. See all this done by David, after he had numbred the people, 2 Sam. 24.10. Some ſhadow of it we have in the example of Epaminondas the Theban Generall, who the next day after the Victory and Triumph, went drooping and hanging down his head: and being asked,Plutar. why he did ſo? he anſwered, Yeſterday I felt my ſelf too much tickled with vain-glory: therefore I correct my ſelf for it to day.2 Sam. 24.10. Expounded. But we have a better example in holy David, whoſe heart ſmote him, ſaith the Text, and made him ſmart inwardly. He was not yet ſmitten, either by Gods hand, or the Prophets reproof (as afterwards) but his ſanctified conſcience did its office of a faithfull Monitour, and houſhold Chaplain: his heart miſgave him. Bee-maſters tell us, that thoſe are the beſt hives, that make the greateſt noiſe. Sure it is that that's the beſt conſcience, that ſuffers not a man to ſleep in ſin. Davids heart ſmote him. But for what? for numbring the people. It was for his own ſin, for a ſmall, for a ſecret ſin, for a failing in the manner only. David knew that a man may dye as well of an inward bleeeding, as of an outward hurt. The good ſoul is oft afflicted for faylings in that holy duty which others applaud and extol. And David ſaid unto the Lord: he could not reſt till he had opened his mind unto him by confeſſion and ſupplication, and ſo got a vent to his troubled ſpirit: as when a ſore is opened, there is eaſe immediately. To God therefore he addreſſeth himſelf, not to men (as Judas did and Papiſts do, and many amongſt us being in pain of conſcience will rather ſhark for eaſe, then ſue for pardon,) and acknowledgeth with aggravation the iniquity of his ſin, the ſinfulneſſe of it as Pauls expreſſion is Rom. 7.13.Pſal. 32.3. (for ſin is ſo vile that he could call it no worſe then by its own name) I have ſinned greatly in that I have done: his ſin ſwelled like a toad in his eyes, and he ſpat it out of his mouth with utmoſt indignation. He confeſſeth ſorrowfully, but not deſperately, as Iudas: for he both cryes for pardon. Take away the iniquity (for as for the puniſhment how he ſtood affected ſee verſe. 17. Let thine hand, I pray thee, be againſt me, and my fathers houſe) and concludeth himſelf Gods ſervant, yea proveth himſelf ſo, (as ſome godly learned think,) by thoſe following words, For I have done fooliſhly; q. d. If I deſerve not to be called Gods ſervant in regard of my late ſin (and indeed God calls him but plain David verſe. 12. Goe and ſay to David, not to my ſervant David, as at other times,) yet at leaſt in regard of my later ſervice of confeſſion joyned with Reformation; for now I ſee I have done very fooliſhly, who once thought I had done wondrous wiſely and politickly.

and turn unto the Lord your God] Of turning to God ſee at large, the Note on Zach. 1.3. Here it is preſcribed as a remedy againſt Gods wrath, and preſſed again and again, to ſhew the neceſſity of doing it, or we are utterly undone. So elſewhere, Turn you, turn you, why will you dye? except ye repent, ye muſt needſly periſh. Aut poenitendum aut pereundum, Either you muſt turn on earth,Ioh. 3.3. or burn in hell: be born again, or ye cannot ſee the kingdome of God. Heaven was too hot to hold the Apoſtate-Angel. And although the devill could get into paradiſe: yet no unclean thing ever gat into heaven. No dirty dog may trample on that golden pavement. The pure in heart only can ſee God, as whole eyes can look upon the Sun-beames, and as tranſparent bodies receive the light. Turn you therefore unto the Lord, If a man ſee a Lion or a burning fire before him, he will make ſome ſhift to turn another way. So here: biaſſe, for there is no ſafety in going forward: ſith our God is a conſuming fire: and as a roaring lion will tear, and rent the cawle of our hearts in ſunder Hoſ. 13.8. if we rent not our hearts, and turn unto him. By turning may well be here meant Reformation, that Repentance from ſin (as Humiliation before required, is in ſcripture called Repentance for ſin) for it is not enough to mourn unleſſe we mend alſo, to bewail our wickedneſſe, but we muſt embrace better courſes, Jer. 26 13. Eſa. 1.16. Mat. 3.8. Rom. 12.9, & 13, 11. Eph. 4.22. God for this cauſe gives us the light of Nature and Scripture, beſides other meanes, and time enough. Had he given us but one Prophet onely, and but forty dayes, as he dealt by Nineveh, we ſhould have done it as they did. How much more now that we abound with leiſure (read Jezebels ſin and ſentence Rev. 2.21.) and have ſo many Prophets riſing up early and ſpeaking to us,Iob. 13.4. Turn ye again now every one from his evill way Jer. 25.4, 5. what will become of us if we refuſe to be reclaimed, hate to be healed. This one Prophet here fills his mouth with arguments. Firſt, it is not to a tyrant or a ſtranger that you are exhorted to turn, but to the Lord your God, to him that is your head, husband, father, who hates putting away, having once betrothed you to himſelf in righteouſneſſe and in judgement, and in loving kindneſſe, and in tender mercies Hoſ. 2.19. Next, This Lord our God is, for his ſweet and patient nature here ſet forth to be Gratious, and will therefore love you freely Hoſ. 14.4. Merciful, and will therefore pitty your miſery: Slow to anger, or not apt to ſnuff, but a maſter of his wrath Nah. 1.2. and one that can bear more then any other whatſoever Mic. 7.17.

And,Bagnal Chemah. of great kindneſſe] or Much in goodneſſe, doing good to the evill and unthankful, as our Saviour yokes them.

and repenteth him of the evil] A little puniſhment being enough to a father for a great fault,Pro peccato magno paululum ſupplic[illegible: 1 letter]i ſatis eſto patri Terent. Where note, that Gods repentance is not a change of his will, but of his work only: and ſo he repents for his people, when he ſeeth their power is gone, Deut. 32.36. when there is dignus vindice nodus, an extremity fit for divine power to interpoſe: when the enemies are ready to devour the church or Satan to ſwallow down Gods child in deſpair, his bowels work, he can hold no longer, but cries Save my child, ſave my church &c Jer. 31.20. then he ſends out his Mandamus for deliverance, Pſal. 44.4. then he comes with his Non obſtante as Pſal. 106.8. Iſay. 57.15 Now who would not return to ſuch a God? and what heart can reſiſt ſuch powerfull Rhetorick? An heape of words we have here (taken for moſt part out of Exod. 34.6.) and all to draw out faith, and encourage thoſe that have any mind to look toward God. It is no ſuch eaſie thing to beleeve, as fond folk conceit; and to comfort a conſcience caſt down in the ſenſe of ſin and fear of wrath is no leſſe difficult, ſaith Luther, then to raiſe the dead from the grave. If men fear they ſhall fail of mercy upon their return to God. Either they will fall into dedolency or deſpair. But perſwade them once of the goodneſſe of God, and it will lead them to repentance; Rom. 2.4. Let them ſee that in their fathers houſe is bread enough, and they will home immediatly: that God will abundantly pardon, and he ſhall have ſuitors great ſtore. Eſa. 55.7. The ſweet and gratious nature of God ſhould be as a perpetuall picture in our hearts; and an effectual motive to make men turn unto him.

Verſe 14 Who knoweth if he will return and repent &c.] Hitherto the Prophet had argued from Gods gratious diſpoſition: now here from his curteous and bounteous dealing with his converts.

who knoweth if &c.] This is not the ſpeech of one that doubteth and is uncertain (as was that of D[illegible: 1 letter]vid 1 Sam. 12.22. who can tell whether God will have mercy on me, that the child may live?) but of one earneſtly affirming and avouching, as was that of Mordecai Eſth. 4.14. And who knoweth whether thou art come to the kingdome for ſuch a time as this? q. d. 'Tis ſure thou art. And it is no leſſe ſure that if men Turn to God, he will turn to them Zach. 1.3. and that whitherſoever he comes, [illegible: 1 letter]e leaves a bleſſing behind him. His favour is no empty favour: it is not like the winter-Sun, that caſts a goodly countenance on the earth, but gives little heat and comfort God ever comes with his Cornu-copia in his hand: and his ſteps drop fatneſſe. Then ſhall the earth yield her increaſe, and God even our own God ſhall bleſs us, ſaith the church Pſal. 67.6. He will do it the rather, ſaith our Prophet, that his people may the more cherefully ſerve him, when they ſhall have a meat-offering and a drink offering, [illegible: 1 letter]alvin. et ſic maneat int ger cultus ipſius, and ſo he may have his dayly ſervice duely performed: for of this the ſaints are moſt ſolicitous: it is their deſire that God ſhould be glorified, rather then that themſelves ſhould be gratified, and their own turns ſerved.

Verſe 15. Bl[illegible: 1 letter]w the trumpet in Zion] that all may hear, and convene: thoſe of Jeruſalem in the Temple, and the reſt in their ſeverall Synagogues Lev. 23.31. for that yearly faſt was ſtandard to the reſt, kept upon extraordinary and emergent occaſions, as here, for the preventing of the fore threatened judgment. Papiſts appoint ſet faſting-dayes as Lent, and Friday, in every week, Eves of hollydayes &c. whether the times be clear or cloudy.A Lapide in loc. A Lapide, alſo the Jeſuite keepes a coyle againſt Luther and the Centuriſts, for decrying their Popiſh proceſſions and publike Letanies, which he thinks to be here and elſewhere authoriſed. A diſcourſe he giveth us here too, about the uſe and original of bells among chriſtians, anſwerable to trumpets amongſt the Jewes. A Symmiſt of his, Cenalis Biſhop of Auranches, to prove their Pope-holy Church the true Church, maketh no mention at all either of Preaching or Sacraments: but produceth bells for a ſufficient mark of the Catholke true church: we have bells, ſaith he, whereby our Aſſemblies are ordinarily called together: but the Lutherans have claps of harquebuzes and piſtolets for ſignes whereby they congregate:Act. & Mon. fol. 828. betwixt which and bells he maketh a long Antitheſis: and therehence inferreth, that the church of Rome is the true church. A proper argument: and yet the man pleaſeth himſelf as much in it, as the ſecond-Councell of Nice did in their profound proofs for idolatry,Prideaux. which (as One well ſaith of them) were ſuch as that the Images themſelves (if they were ſenſible) would bluſh to hear repeated.

Sanctify a faſt] See the Note on chap. 1.14. Proclaime a religious abſtinence from all kind of ſuſtenance (2 Sam. 12.17. Iohn. 3.) for a ſeaſon, either from morning till evening, as Judg. 20.26. 2 Sam. 3.35. or from evening till evening Lev. 23.32. or longer as Eſth. 4.16. Act. 9.9. as the hand and wrath of God is more or leſſe felt or feared. But the leaſt time that may be, is a whole day: there is an old Canon,Turk: hist. fol. 777. that our faſts ſhould continue uſque dum ſtellae in coelo appareant till the ſtarrs appear in the sky. The very Turks in their ſolemn faſts eate nothing all the day till night: yea ſo preciſe they are, that upon their faſting dayes they will not ſo much as waſh their mouths with water, till the ſtarrs appear: whith maketh their faſts (eſpecially in the Summer, when the dayes be long and hot,) to be unto them very tedious. Chriſtians hold and teach that nature is by faſting to be chaſtiſed, and not diſabled for ſervice: and that ſuch as cannot faſt ſo long but they ſhall either indanger health, or be unfitted for the ſpiritual duties of the day, may eat: provided, that they abuſe not this liberty to the ſatisfying of the fleſh. Coloſſ: 2.23. 1 Tim. 5.23.

call a ſolemn aſſembly] See chap. 1.14. with the Note.

Verſe 16. Gather the people, Sanctifie the Congregation &c.] Let the Prieſts Gods miniſters ſee to it, that the people come together: and for the better too, as much as in them lies. For they are to the people in place of watchmen, of Centinels, of Embaſſadors, and in Chriſts own ſtead, who ſeemes to ſay unto them as Pſal. 50.5. Gather my ſaints together unto me, thoſe that have made a Covenant with me by ſacrifice, that they may meet me with intreaties of peace, diſarme mine indignation conceived againſt them, and quench the flame thereof with their tears; not quench the ſpirit in their teachers by their croſſeneſſe, and backwardneſſe to buſineſſe of this nature.

aſſemble the Elders] Whether for age as Iob. 15.10. or for place of authority as Ioſh. 7.6. 1 Sam. 15.30. Ruth. 4.4. Theſe muſt be chief doers and moſt forward at faſts, as was Joſhuah, Jehoſapat, the King of Niniveh, Ezra &c. For 1 they are moſt guilty in regard of their years and their office which either addeth two wings to their, ſins viz. Example, and Scandal, whereby facilè volant, non facilè violant they ſore much higher, and fly much further. 2 Their preſence, counſel, and countenance may be a great furtherance to the work. See Ezek. 46.10. The Prince in the middeſt of the people, when they go in, ſhall go in: and when they goe forth, ſhall go forth. A Lapide ſaith,A Lapide in locum. that the Elder ſort are to meet, becauſe they are leaſt luſtfull, and more prayerfull. It ſhould be ſo I confeſſe: but how many old goats are there abroad, that even hang over hell, which gapeth for them? and as the canker ſooneſt entreth into the white roſe, ſo doth corruption eaſily creep into the white head. He was a rare old man of whom we read, that being tempted to ſin ſaid, Nay: leaſt he ſhould ſtain his white head.

Gather the children and thoſe that ſuck the breſts] For they are church-members, and to them alſo pertain the publike dangers and calamities: out of which times and caſes, children and Novices are not to be tied to theſe auſterities of religion, (as our Saviour ſheweth Mat. 9.17.) as little, as new wine is to be put into old veſels. Add hereunto, that the parents might by the ſight of their poor children (ſubject to Gods wrath by their default,)Eph. 2.3. Rom. 5.12. be brought to a further ſenſe of their own ſinfulneſſe; and moved by their cryes and laments ut ferventius orent, & pl[illegible: 1 letter] rent, to cry and pray more earneſtly.

Let the bridegroom go forth of his chamber] The new-married-man was by the law allowed to cheare up his wife Deut. 24.5. and therefore exempted from warfare, and other publike imployments abroad Deut. 20.7 and the wedding-day is called the day of the rejoycing of a mans heart Cant. 3.11. They were wont to have a week of feaſting at ſuch times Gen. 29.27. Fulfill her week ſc. of banquet and bride-ale, as they call it. And it is noted as an abſurd thing in Sampſons wife,Judg. 14.17. that ſhe wept all the ſeven dayes of ſuch a feaſt, when mirth was ſo much in ſeaſon. But is it a time for men to hang their hearts upon the merry pin, when God calles them to hang up their Harps upon the Willow-trees? when the ſword is ſharpened to make a ſore ſlaughter, when it is fourbiſhed and glittereth, and contemneth the rod, (i. e. leſſer and lighter judgements, that uſually fore-run it) ſhould wee then make mirth? Ezek. 21.10. Should men eat, and drink, and marry, and be merry, when to morrow they may look to die, and are already ſtumbling in the valley of the ſhadow of death? Such a thing the old world may do, buried in ſecurity, and to be ſhortly therefore buried in one univerſall grave of waters. But holy Noah was vexed at it: and Ambroſe thinks (not without reaſon) that during the time of the deluge, all the while that he was in the Ark, hee came as little at his wife, as Ʋriah did, while the Ark, and Judah, and Iſrael abode in Tents, and Joab, and the Hoſte encamped in the fields, 2 Sam. 11.11. Nehemiah, though a great Courtier,Neh. 2.2, 3. and the Kings Cup-bearer, could not but be ſad, when it went ill with the Church: all comforts then were but Ichabods to him, hee had no joy of them. Sorrow at ſuch a time is better then laughter: for by the ſadneſſe of the countenance the heart is made better, Eccleſ. 7.3. The mad world is a perfect ſtranger to the truth of this ſacred Poſition, as having ſo far baniſhed ſadneſſe, that they are profeſt enemies to ſeriouſneſſe; and ſtick not to light a candle at the devil (as they ſay) for ſinfull lightſomneſſe. But wo be to ſuch mad Mirth-mongers, ſaith our Saviour, Luke 6.25. and after him, St. James chap. 5.1, 5. and before them both, the Prophet Eſay chap. 22.12, 13, 14. and the Prophet Amos chap. 6.4, 5, 6. What ſo lawfull as the uſe of the marriage-bed, Heb. 13.4? and for whom more lawfull, then for the bride-groom, and bride? Yet in a common calamity, and in a day of reſtraint (as a faſt-day is called, Joel 2.15.) married couples muſt abſtain, 1 Cor. 7.5. where the Apoſtle ſpeaketh of a publike faſt, as Peter Martyr obſerveth.Pet. Mar. in loc Hence Zech. 8.19. they ſeparated themſelves, at ſuch a time. And it is ſpoken of as a foul ſinne, Eſay 58.3. behold in the day of your faſt, ye finde pleaſure. All ſenſuall delights, though never ſo lawfull at other times, muſt bee then ſuſpended and laid aſide: As muſick, mirth, perfumes, Dan. 6.18. brave apparrell, Exod. 33.4, &c. all ornaments of the body, ſoft-lying, 2 Sam 12.16. all cheerfulneſſe and outward joy, Iudg. 20.26. 1 Sam. 7.8. The Roman Cenſor puniſhed one that ſhewed himſelf out of a window,Liv. with a garland upon his head, in the time of the ſecond Punick war.

Verſe 17. Let the Prieſts, the Miniſters of the Lord,] Let not them be either dull, Pſal. 103. Rev. 22. or dumb, (as Popiſh Maſſe-prieſts with their dumb-ſhews at divine Service) but as (for their dignity) they are the Lords Miniſters, (as likewiſe the good Angels are, and their (fellow-ſervants) ſo (according to their duty) they muſt be firſt in holy exerciſes: going in and out before Gods people in the perfor[illegible: 2 letters]nce of their truſt, and that worthy work of theirs, 1 Tim. 3.1. for the which [illegible: 1 word], are to be very highly eſteemed in love, 1 Theſſ. 5.13. Let Miniſters therefore pray hard for their people, as did Aaron, Samuel, Paul, &c. Let their prayers (at [illegible: 1 letter]aſts eſpecially) be well watered with teares (thoſe effectuall Oratours, that cry to God for mercy, Pſal. 39.12. as blood doth for vengeance, Gen. 4.16.) as theirs were Judg. 20.23. and Judges 2.5. and 1 Sam. 7.6. and as Ezra, chap. 10.1. and [illegible: 1 letter]remy, chap. 9.1. and 13.17. and why? but for corruption in Magiſtrates, Miniſters, All ſorts; a generall defection drawing on a generall deſolation. Oh let Gods two faithfull witneſſes be clothed in ſack-cloth, Rev. 11.3. teaching Gods people with many tears and temptations, Act. 20.19, 20, 31. both publikely and from houſe to houſe: yea, not ceaſing to warn them night and day with tears, to redeem their own ſorrows by ſound repentance. It is ſaid of Athanaſius, that by his tears, as by the bleeding of a chaſt Vine, he cured the leproſie of that tainted Age. And of Luther, that by his prayers and tears he had prevailed with God, that Popery ſhould not over-run his countrey,Act. & Mon. In vita Luth. during his dayes. When I am dead, ſaid He, let thoſe pray that can pray. Melancton, his Colleague, writeth, that he conſtantly prayed with abundance of tears: for he knew, that as Muſick upon the waters, ſounds farther, and more harmoniouſly then upon the land: ſo prayers joyn'd with tears, finde much reſpect with Chriſt; who could not but look back upon the weeping women, and comfort them, though he was then going to his death.

between the porch and the altar,] This was that void place; where the Prieſts prayed after the ſacrifices were offered, Ezek. 8.16. As in man, there is Body, Soul, and Spirit, 1 Theſſ. 5.23. ſo in the Temple at Jeruſalem, 1. between Solomons Porch, Act. 3.11. and the Altar of burnt-offering, was the outer great Court, 2. Chron. 4.9. where the people met for preaching and prayer. Next, there was the ſecond Court, for the Prieſts onely: and here was the Altar of incenſe, Luke 1.9, 10. Thirdly, the moſt Holy place, for the High-prieſt to enter once a year, Num. 17.10. The firſt is here ſpoken of, the outer Court, where the prieſts might bee beſt heard to pray, and ſeen to weep; and the people might comport, and ſay Amen; the want whereof St. Paul counts no ſmall loſſe, 1 Cor. 14.16.

and let them ſay, Spare thy people, O Lord, &c.] Other exerciſes there were uſually performed at publike faſts; as Reading the Scriptures, Jer. 36.5, 27. expounding and preaching, Neh. 8.4, 8. examining, cenſuring, and puniſhing ſuch ſinnes as then moſt raigned, Neh. 9.2. Ezr. 9.2. Joſh. 7. and 22. Binding themſelves to God by a Covenant of better obedience, Nehem. 10.18, 29, 30. Contributing to good uſes, Eſay 58.7. and 2 Chron. 31.3, 4. But the chief buſineſſe and duty of the day was, as here, Prayer to God for pardon of ſinne, and removall of ſhame, and other puniſhment: whence alſo it was called, A day of Atonement, or Expiation.

Spare thy people, O Lord, &c. Brevis oratio, ſed tota affectibus ardens, ſaith Mercer, A ſhort prayer, but very affectionate: So are all Scripture-forms: they have fulneſſe of matter, in fewneſſe of words. Quam multa, quam paucis! How much in a little! as Tully ſaid of Brutus his Laconicall Epiſtle. See Numb. 6.24, 25, 26. Hoſ. 14.2. Luke 18.13. Matt. 6.9, 10, &c. which is both a prayer, and a pattern: as the ſtandard is the exacteſt meaſure. Why then ſhould any man fall out with forms, and call them idols, odious as ſwines-fleſh, &c? Why ſhould they ſay, that the uſe of the Lords Prayer is the Note of a formaliſt? Is not this to ſpeak evil of good, &c.

and give not thine heritage to reproach:] Suffer us not, for our ſinnes, to be forced by famine, to beg bread of our enemies the Ammonites, and Moabites: for that will reflect upon thee Lord, and turn to thy diſhonour, as if thou hadſt no care of thine heritage, couldſt not maintain thy ſervants. See a like prayer to this, Num. 14.11.12, 16, 17, &c. and Deut. 9.26, 27, 28. and learn to deprecate ſhame and reproach as a fruit of ſinne, and a piece of the curſe, Deut. 28. Lev. 26. 1 Sam. 2.30. Beg of God; 1. To keep thee from reproachfull courſes, ſuch as may expoſe thee to the ſcandall of the weak, and ſcorn of the wicked. David is much in this petition. 2. To hide thee in a pavilion from the ſtrife of tongues, Pſal. 31.20. either to preſerve thee from aſperſions, or ſo to oil thy name, that they may not ſtick. 3 To give thee good repute and report among the beſt. 'Twas God gave Solomon honour; and he promiſeth it to all his, as a reward of religion, Prov. 22.4.

that the heathen ſhould rule over them:] It is an heavy hand of God upon his people, when Pagans or Papagans have dominion over them, Neh. 9.9, 10, 27, &c. Pſal. 79.1, &c. and 80.1, 2, &c. and 137.1, 2, &c. Lam. 1.2, 4, 5. They are bloody in their poſitions, and diſpoſitions. See Rom. 1.31. their government is tyrannicall, ſuch as the Spaniards is over the poor Indians, the Turks over Greece, the Rebels over the Engliſh in Ireland, &c. The Saints alſo are, 1. Conſciencious, and cannot yeeld to their unlawfull commands, as the three children. 2. Zealous, and cannot but conteſt, as Steven, Paul at Athens, the Martyrs. 3. Friendleſſe, and deſtitute, Matt. 10.16. as Paul afore Nero, Chriſt afore Pilate, forſaken of all. Pray therefore as here, and prevent ſuch a miſchief, by ſhunning Ieruſalems ſinnes of ignorance, ingratitude, incorrigibleneſſe, formallity, &c. and by putting our necks under the yoke of Chriſts obedience, obſerving from the heart that form of doctrine which he hath delivered unto us, Rom. 6.17.

wherefore ſhould they ſay among the people, Where is their God?] q. d. Why ſhould they caſt our religion in our diſh? why ſhould they twit us with thy neglect of us? why ſhould thy name be blaſphemed, and thy power traduced, as it were on a publike theatre? This was that which moſt galled theſe good ſouls, (as it had oft done David before them) that God, with whom they quartered armes, ſhould be reproached for their ſakes, and thorow their ſides; and his glory defaced. This was as a murthering-knife in Davids bones, Pſal. 42.10. and worſe to him then all the evill that he had ſuffered from his youth up. Our nature is moſt impatient of reproach: for there is none ſo mean but thinks himſelf worthy of ſome regard: and a reproachfull ſcorne ſhewes an utter diſreſpect which flowes from the very ſuperfluity of malice. You ſhall find ſome (ſaith Eraſmus) that if death be threatened can deſpiſe it: but to be belied or reproached, they cannot brook, nor from revenge contain. Gods people can bear wrongs beſt of any: compell them to go a mile, thei'le be content, if it may do good, to go two, yea as farr as the ſhooes of the preparation of the Goſpell of peace will carry them. But if wrong be offered to God, if he be any way diſhonored, or his Name bored through by blaſphemies, O what a ſtomack they have preſently, and how bleſſedly blown up are they, with a zeale of Gods glory, which even eateth them up.

Verſe 18. Then will the Lord be jealous (or, Zealous) for his land] Then dicto citiùs ſtraight upon't; no ſooner ſhall you repent (as is preſcribed,) but the Lord will be jealous &c. Of Gods jealouſie for his people, ſee the Note on Zech. 1.14. and 8, 2. And of the happy effect of faſting turned to feaſting, ſee the Note on Zach. 8.19. See alſo Judg. 20.23. Ezra. 9.6. Dan. 9.20. 2 Chron. 20. Bacah turned into Berachah: beſides the conſtant experience of theſe and former times, of the happy ſucceſſe and unmiſcarrying returns of holy faſting and prayer: no inſtance to the contrary. God uſually anſwers his humbling people, as here, according to the deſire of their hearts: neither ſo only, but according to the requeſt of their lips alſo.Aug. Confeſſ. l. 5. c. 8. Pſal. 21.2. he fits his mercy ad cardinem deſiderii: and lets it be to his, even as they will. They ſay Spare thy people, and accordingly he will pitty or ſpare his people, ſaith the Prophet. They would not have God to give his heritage to reproach by inflicting famine upon them, as if they ſerved an hard maſter that would affamiſh them. To this God gives a full anſwer in the next verſe, Behold I will ſend you corn &c. Again, they deſire God to take care of his own great name, and to vindicate it. I will, ſaith God, by doing greateſt things for you Verſe. 20. and by cauſing the blaſphemers to return and diſcern that their Rock is not as your Rock, themſelves being judges: and that to ask, where is now their God? Deut. 32. is as great folly, as if one ſhould ſay, betwixt the ſpace of the new and old moon, Where is now the Moon? when as it is never neerer the Sun, then at that time. There are ſome Interpreters of good note, that read this verſe not in the Future, but in the Preter tenſe, thus, Then was the Lord zealous for his land, and pittied his people, Mercer. Leveleus. ſc. when once he ſaw them ſeriouſly to repent, he did all this that followeth for them. Neither maketh it any thing againſt this interpretation, that the repentance of this people, their aſſembling and faſting &c. is not recorded. For no more is it that Moſes went to Pharaoh according to Gods command, to threaten thoſe ſwarmes of flies Exod. 8.20. or that Eſay took his ſon Shear-iaſhub, and went to Ahaz to confirme and comfort him, as God had commanded Eſay. 7. which yet we doubt not but the Prophet did. This is an ordinary Apoſiopeſis.

and pitty his people] Or, ſpare them, pardon them. The word ſignifies to ſhew mercy to him whom by all right thou mayeſt juſtly deſtroy Ezek. 5.11. 1 Sam. 15.3. Oh the divine Rhetorick, and omnipotent efficacy of Repentance! This is the rainbow, which if God ſeeth ſhining in our hearts, he will never drown our ſoules.Fulgent. Dat poenitentiam & poſte à indulgentiam, He gives his people to repent, and then ſpareth them as a man ſpareth his own ſon that ſerveth him. But it is otherwiſe with thoſe that partake not of the divine nature:Mal. 3.17. they are fierce, and implacable, as is the devill, who workes effectually in them, as a ſmith doth in his forge. Henry the fourth Emperour of Germany came in the middeſt of a ſore winter upon his bare feet, to the gates of the caſtle of Canuſium, and ſtood there faſting from morning to night for three dayes together, waiting for the judiciall ſentence of the Pope, and craving pardon of him; which yet he could not obtaine by his own or others tears, or by the interceſſion of any Saint, ſave only of a certain harlot, with whom the Pope was then taking his filthy pleaſure. The Emperour miſtooke, who thought that the Pope could be pacified by faſting and prayer. This God required another kind of ſacrifice, then theſe.

Verſe 19. Yea the Lord will anſwer and ſay unto his people] He will ſay it in anſwer to their prayers (ſee the Note on verſe 18.) Fear not my people, that ye ſhall be a reproach among the Heathen:

for Behold I will ſend you] as a token of my love, and a pledge of better bleſſings.

Corn and wine and oyle] all that heart can wiſh or need require, a ſufficiency of outward comforts, and (if not a ſuperfluity, yet) an honeſt affluence as Pſal. 23.5, 6. and boldneſſe to conclude from temporals to ſpirituals, as there David doth; becauſe beſtowed in mercy and as an anſwer to prayer: for God never ſaid to the ſeed of Jacob, Seek ye me in vain (he ſcorns that) whether it be for Bona throni, or Bona ſcabelli, as Auſtin diſtinguiſheth, Good things of this life or a better, upper ſprings or nether ſprings, though we ask but the one (as here) yet we ſhall have both. Nay take two, ſaith He, as once Naaman did to Gehezi; take thy backburthen, take even as much as thou canſt bring faith to bear away. God deales with his ſervants as the Prophet did with the Shunamite, when He bad her ask what ſhe needed, and ſhe found not what to ask, he ſent for her againe, and makes her a free promiſe of that ſhe moſt wanted, and deſired, a ſon 2 King. 4.16. So, oft God is pleaſed to do for his ſervants exceeding abundantly above all that they ask or think. David asked but life of God, and He gave him length of dayes for ever, and ever, Pſal. 21.4. This people prayed that God would not (for that turn) give his heritage a reproach among the heathen; and He gratiouſly promiſeth that he will never any more make them a reproach &c. (ſo they continue penitent (for [non-Latin text not transcribed] here ſignifies perpetuity, as Mercer noteth: and not for a time only, as Lyra would have it.

Verſe 20. But I will remove farr off from you the Northen army] ſc. of vermine, of thoſe deſtroying creatures that came from to the North. Ab Aquilone nihil boni, was a Proverb amongſt this people. God promiſeth here to free them of that miſchief: and to diſimpeſter the country of thoſe noyſome Inſects. Gratiae privativae plures ſunt quam poſitivae, ſaith Gerſon, Gods privative favours to us are more then his poſitive: hence mans happineſſe is uſually called ſalvation, which properly betokeneth the privative part thereof. Little do we conſider or underſtand from how many deaths and dangers we are dayly and hourly delivered. It is good to keep a catalogue of Gods providences, and to tranſmit them to poſteritie, ſuch as was that of the Gun-powder-plot; and before that, of the Reformation begun by Henry the eight, and carried on by his ſon, to the ridding of the land of thoſe popiſh Locuſts; Which Reformation how imperfect ſoever, to be done by ſo weak and ſimple meanes, yea by caſual and croſs meanes, againſt the force of ſo puiſſant and politick and adverſary, is that miracle, which we are in theſe times to look for. An out-lander ſpeaketh thus of it, Eccleſiae Anglicanae reformationem deſperaſſet aetas praeterita, admiratur praeſens, obſtupeſcet futura. This was the Lords own work;Sculiet. det. 2. d Ep. dedi[illegible: 1 letter]. and it is marvelous in our eyes. Oh that the ſame Lord would be both Author and Fmiſher! and as he hath in good part cut off the names of the idols out of the land, ſo that they ſhall be no more remembred; ſo he would cauſe the Prophets and the unclean ſpirit to paſſe out of the land, that he would ſend all falſe doctrine and hereſy packing to hell from whence they came. Fiat, Fiat.

and will drive him into a land barren and deſolate] Or, dry and forlorn, where he ſhall periſh for want of food. The body of this Army ſhall be driven into the wilderneſſe, the vantagard into the lake of Sodom toward the Eaſt: and the rereward into the Mediterranean Sea, toward the Weſt; for the Weſtern Ocean was hardly known to the Hebrewes: as neither was it to the Romanes, till the dayes of Julius Ceſar.

and his ſtink ſhall come up, and his ill ſavour &c.] ſc. by reaſon of their dead carcaſſes covering the earth, and infecting the ayre. The old Hebrewes underſtood this text concerning the deſtruction of the devill in the dayes of the Meſſias. Oh that God would once deſtroy that firſt-born of the devill, that King of Locuſts, Abaddon, the Pope, and dung his vineyard with the dead carcaſſes of his incurable complices, that their ſtink might aſcend, and their ill ſavour come up into all mens noſtrills. Matthew Paris (an ingenuous Papift) ſpeaking of the court of Rome long ſince, ſaid, Hujus faetor uſque an nubes fumum teterrimum exhalabat, Her filthineſſe hath ſent up a moſt noyſome ſtench to the very clouds of heaven, as Sodoms did. And Theodorcus Vrias (another of her good ſons in Germany) complained Anno 1414. that the Church of Rome was become ex aurea argenteū, ex argentea ferream, ex ferrea terream, ſupereſſe ut in ſtercus abiret, of gold ſilver, of ſilver iron, of iron earth, and that ſhe would next become of earth dung, &c. She is ſo already, and ſtinks alive worſe then any carrion, rotting in its ſlime. Oh that God would once put into the hearts of the kings of the earth to loath her, and burn her, for an old ſtinking baud, as is prophecyed they ſhall, Rev. 17.16.

becauſe he hath done great things.] Heb. he hath magnified to do, he hath made great ſpoil and havock, he hath revelled in the ruines of Gods poor people, and ſo hath haſtened his own deſtruction, and their deliverance. The Saints are many times more beholden to their enemies outrages then to their own deſerts, or duties for deliverance. Some Interpreters, as Caſtalio, Leveley, &c. underſtand the Text, of God: and render it, Quia magniſicè aget, for the Lord ſhall do great things, as it is alſo in the following verſe: there being here the ſame anomaly, or change of perſon, as is Eſay 22.19. And I will drive thee from thy ſtation, from thy ſtate ſhall he pull thee down.

Verſe 21. [illegible: 1 letter] tellus culta. Fear not O land,] O red earth, or O tilled land, that haſt layen bedridden, as it were, under the heavy curſe of God, ever ſince the fall of Adam: and waſt never beautifull, or cheerfull ſince that time, Gen. 3.17. Thou that haſt lately been under that great and very terrible day of the Lord, Ioel 2.11. who hath made bloody wails upon thy back, and laid thee as a deſolate wilderneſſe, verſe 3. to thy great grief and terrour: Cheer up now, and fear not. Thine inhabitants are Poenitents, and Repentance hath turned their croſſes into comforts; as ſcarlet pulls out the teeth of a ſerpent; as wine draweth a nouriſhing vertue from the fleſh of vipers, as the Philoſophers-ſtone, they ſay, turns all into gold. See 1 Pet. 1.7. God will turn all thy ſadneſſe into gladneſſe: neither ſhalt thou any more lye to thoſe that manure thee, (as the Scripture phraſe is, Habak. 3.17.) that is, diſappoint, and fruſtrate their expectation: but thine enemies ſhall be found liaers unto thee, Deut. 33.29.

for the Lord will do great things,]Spem mentita ſeges. Virg. Victum ſeges aegra negabat. Horat. Magnificentiùs aget Deus: far greater things God will do for thee, then the Locuſt hath done againſt thee: ſo that thou ſhalt gain by thy loſſes, and ſay, Periiſſem niſi periiſſem, I had been undone, if I had not been undone. Wherefore be glad and rejoyce with inward and outward joy. And becauſe Fear is a paſſion oppoſite to Joy, (for fear hath torment, 1 Joh. 4.18. and that was a rare mixture in thoſe good women that returned from our Saviours ſepulchre with fear and great joy, Mat. 28.8. See Pſal. 2.11.) therefore, Fear not, O land, quit thine heart of that cowardly paſſion, and be as merry as mirth can make thee; for the Lord hath done great things for thee, whereof thou haſt good cauſe to be glad. Faith in Gods Power quelleth and killeth diſtruſtfull fears: filling the heart with unſpeakable joyes,1 Pct. 1.8. and full of glory.

Verſe 22. Be not afraid, ye beaſts of the field,] q. d. Ye ſhall have no cauſe to fear for the future: though hitherto ye have ſuffered hardſhip, Chap. 1.18. Beaſts and birds do in diem vivere (as Quintilian ſaith of them) and take no further thought then for preſent ſuſtenance. But by a proſopopoeia, (as before the land, ſo here) the beaſts that till it are forbidden to fear want; for God, the great Houſe-keeper of the world, will provide them their meat in due ſeaſon, Pſal. 104.27.28. and ſeverall meats according to their ſeverall appetites. He will hear the heaven, the heaven ſhall hear the earth, the earth ſhall hear all kinde of fruits, both naturall, as herbs of the field, and graſſe of the wilderneſſe, and ſuch as are ſowen and planted, as wine, oyl, figs; ſo that neither man nor beaſt ſhall want any thing ad eſum, vel ad uſum, but have plenty without penury, &c. It ſhall be ſaid of Judea, as Solinus ſaith of Spain, In Hiſpania nihil infructuoſ[illegible: 1 letter]m, nibil ſterile, that there is no unfruitfulneſſe in any part of it: or, as it is ſaid of Campania in Italy, that it is the moſt fruitfull Plat of earth that is in the Univerſe.

the fig-tree and the vine,] that before had been barked, and waſted, chap. 1.7, 12. do yeeld their ſtrength.] i. e. their utmoſt fruits; which they could not do without God, into whom therefore the Prophet Hoſea rightly reſolveth the genealogie of corn, wine, oil, &c. Hoſ. 2.22. It is no otherwiſe with us in ſpirituall regards. For though we have grace, yet we cannot bring forth that grace to act, without new grace: like as trees, though they be fitted to bear fruits, yet, without the influence of the heavens,Aug. Enchir. chap. 32. they cannot put forth that fitneſſe in fruit. Nolentem praevenit Deus ut velit: volentem ſubſequitur, ne fruſtra velit. Verſe 23. Be glad then ye children of Zion,] ye righteous Ones, Pſal. 32.11. and none elſe: for joy is the Juſt mans portion, and none have any reaſon to rejoyce but ſuch: nay they are flatly forbidden it, Hoſ. 9.1. See the Note there. Let Iſrael rejoyce in him that made him: let the children of Zion be joyfull in their king. Let the Saints be joyfull in glory. Gaudeant in re, gaudeant in ſpe, Pſal. 139.2.5. gaudeant de poſſeſſione, gaudeant de promiſſione, ſaith Bernard. If Plato could tell the Muſicians, Philoſophers knew how to dine and ſup without them, they could bee merry without a fidler: how much more may Zions children? Be it that there is a cord in the ſinne of the wicked. (to ſtrangle their joy with) yet the righteous ſing and are merry, Prov. 29.6. In the greateſt fail of all outward comforts, they can rejoyce in the Lord their God, as here, and as David at the ſack of Ziklag, 1 Sam. 30.6. and Habakkuk, amidſt all the miſeries of the world, and malice of Satan, Habak. 3.17. It is in the Lord their God that they rejoyce; it is an holy and ſpirituall joy, not profane and carnall, as is the worldlings, who feedeth upon aſhes, &c. Eſay 44.20. rejoyceth in a thing of nought, Am. 6.13. his joy is no better then a little counterfeit complexion, crackling of thorns, &c.

For he hath given you the former rain moderately,] as a pledge of his love, and as a fruit of the Covenant. Moderate ſhowers ye ſhall have, neither too much, nor too haſtie: rain of righteouſneſſe, in ſuch meaſure and moderation, as ſhall be needfull.

and he will cauſe to come downe for you,] The vanities of the Heathen cannot give rain, Jer. 14.22. nor can the heavens yeeld ſhowers. God therefore muſt be waited upon, Jam. 5.7. and prayed unto, [non-Latin text not transcribed]. verſe 18. and the thundring Legion ſo famous in Church-hiſtory. He muſt not have cauſe given him to complain of mens brutiſhneſſe and inadvertency, as Jer. 10.13, 14.

the former rain,] that fell in October, when they had ſown; [non-Latin text not transcribed]. Saint James calleth it the morning-rain, chap. 5.7. and the latter rain.] Heb. the gathering rain, becauſe it fills and fits the corn for ingathering: as falling about May, and a little afore their harveſt. In the firſt] not moneth, but primo quoquo tempore, as ſoon as is fit. See Zech. 10.1. with the Note.

Verſe 24. And the floors ſhall be full of wheat] Such fatneſs ſhall Gods footſteps drop, that your houſes ſhall be full of all precious and pleaſant riches: Prov. 24.4. ſo that you ſhall, (as rich men love to do) de pleno tollere acervo. Onely take heed you have not, as that rich fool aenimam triticeam, a wheaten ſoul, that your abundance get not within you, as the Phariſees did, Lvke 11.41. (ſo that they did not more poſſeſſe, then were poſſeſſed by what they had) that ye ſet not your hearts upon your riches, Pſal. 62.11. [non-Latin text not transcribed].

—difficile eſt opibus non [illegible: 1 letter]radere mentens.Mortial.

and the fats ſhall overflow.] There ſhall be plenty of all things, (as Prov. 3.10.) the fruits and effect of that rain promiſed before. And doth not God daily turn water into wine, when of water falling upon the vine, and concocted by the heat of the Sun, he produceth the grape whence wine is preſſed?

Verſe 25. And I will reſtore to you the yeers, &c.] I will ſo make up your former loſſes, that there ſhall remain no ſigne, nor ſenſe thereof. See a like promiſe, Zech. 10.6. they ſhall be as though I had not caſt them off, with the Note there. See alſo Eſay 60.10.

my great army,] ſc. the locuſts: ſee above verſe 2, 5, 11.Magaleh cheſoth Matteh cheloth. Kimchi. God is Lord of Hoſts, and (as the Rabbines well obſerve) he hath the upper and lower troops; as his horſe and foot ready preſt.

Verſe 26. And ye ſhall eat in plenty and be ſatisfied,] which, what a great bleſſing it is, ſee Hagg. 1.6. with the Note, and Eccleſ. 6.1, 2. with the Note.

and praiſe the Name of the Lord your God,] Not haunch up Gods creatures, as ſwine do ſwill: but, taſting the ſweetneſſe of the Creatour in them, lift up many an humble, joyfull, and thankfull heart to Him. This was better then the former bleſſing: for naturally fulneſſe breeds forgetfulneſſe of God, Deut. 32.15.

That hath dealt wonderouſly with you,] Heb. ad mirificandum, ſc. in ſo ſudden and ſtrange a change of his hand, whereby he hath made himſelf marvailous as he delights to do by working wonders, ſuch as mans power connot perform, nor reaſon reach unto.

and my people ſhall never be aſhamed] As they have been among the heathen ver. 19. and as thoſe are that pray to no purpoſe. Deo confiſi nunquam confuſi. Their faith is unfained, and therefore their hopes unfaileable Rom. 5.5.

Verſe 27. And ye ſhall know that I am in the mid'ſt of Iſrael] Theſe temporall bleſſings ſhall ſeal up my love to you and preſence of grace with you. True it is that no man knoweth either love or hatred by all that is before them Eccleſ. 9.1. becauſe all things come alike to all verſe. 2. But yet from this text we may comfortably conclude, that if the good things of this life make us more cheerfull, thankfull, hopefull: if Mercy excite us to duty, and the ſenſe of Gods love makes us love God, his wayes, and people, with a deſire to love them more, then we are loved of God, who is in us of a truth 1 Ioh. 4.10, 19. and we may know it too. For if inſtinct of nature teach dammes to know their young ones, and the young their dammes: ſhall not Gods ſpirit teach us to know him, that he is in the middeſt of us; not by his omnipreſence only, but by his gratious preſence? yea that he is the Lord our God, and none elſe; and that, while we hold us to this anhcor-hold of the faithfull ſoul, we ſhall never be aſhamed Pſal. 31.1. That was a brave ſpeech of Luther, and one of thoſe that a man would fetch upon his knees from Rome or Jeruſalem to be author of them,Joh. Manl. loc. com. pag. 145. Ipſe videret ubi anima mea manſura ſit, qui pro ea ſic ſolicitus fuit, ut vitam pro ea poſuerit, Let Him ſee to it where my ſoul ſhall reſt, who took ſo much care for it, as that he laid down his life for it.

Verſe 28. And it ſhall come to paſſe afterwards] ſc. In the dayes of the Meſſiah (which is called the world to come Heb. 2.5.) but eſpecially after his Aſcenſion: ſee Ioh. 7.37. Act. 2, where this propheſie was fulfilled, and this place taken for the firſt text preached on by the Apoſtles, verſe. 17. to the converſion of three thouſand ſoules at one ſermon. For together with the word there went forth a power, Luk. 7. 2 Tim. 1.7. even that Spirit of power, of love, and of a ſound mind, here promiſed to be powred out, not diſtilled only (ſee the Note on Zech. 12.10.) and that upon all fleſh. Spirit upon fleſh, the beſt thing upon the baſeſt: yea upon all fleſh, without reſpect of perſons, or difference made of ſex, age, or condition: provided that they know and acknowledg themſelves to be but fleſh Gen, 6.3. corrupt and carnal (animas etiam incarnavimus, Bern. as an Ancient complaineth) and that whatſoever is of the fleſh is fleſh. Ioh. 3.6. (for who can bring a clean thing out of an unclean?) that whole Man is in evill, and whole evill in Man; neither can it be gotten out in any meaſure, till the heart be mollified and made tender as fleſh Ezeh. 11.19. and 36.26, 27. which cannot be done till men be taught of God, and drawn out of darkneſſe into his marvelous light: till they be ſpiritualized,2 Cor. 3.18. and transformed into the ſame image from glory to glory as by the ſpirit of the Lord.

and your ſons and your daughters ſhall propheſie] This was fulfilled Act. 2. as St. Peter ſheweth. For the new Teſtament is but the old unfolded and fulfilled: as was alſo typified in the two Cherubims of the ſanctuary, looking intently into the Propitiatory (Chriſt Rom. 3.25.) but with their faces turn'd one towards another Exod. 25.20. See Act. 26.22. It was fulfilled, I ſay, in that viſible deſcenſion of the holy Ghoſt upon the Apoſtles and the reſt Act. 2. Act. 8.15, 17. and 10.44. So that this makes nothing at all for the Enthuſiaſts raptures and dotages: the true offpring they are,Funcc. Chronol. of thoſe ancient Euchites or Meſſalanii, who, leaving their trades, gave themſelves to much ſleep, and called their dreams and phantaſies propheſies, Anno Dom. 371.

your old men ſhall dream &c. your yong men ſhall ſee viſions] i. e. God will no leſs open his will unto them then he did of old to the Prophets by dreams and viſions: for, by the conduct of the Spirit, they ſhall be led into all truth and holineſſe: they ſhall be all a royall Prieſthood 1 Pet. 2.5. Rev. 1.6. full of all goodneſſe, filled with all knowledge, able alſo to admoniſh one another Rom. 15.14.

Verſe 29. And alſo upon the ſervants] they ſhall be the free-men and women of Jeſus Chriſt 1 Cor. 7.22. by as full a meaſure of Gods free and noble Spirit beſtowed upon them as upon their Maſters and Miſtreſſes. The Trent Tranſlation hath it, upon my ſervants and my handmaids. But there is no ſuch pronoun in the Original, though it is true, that all that have the ſpirit are his; and the contrary Rom. 8, 9. Eph, 1.13. The ſcope of the text is (as Mercer well noteth,) to ſhew that ut gratuitum & commune Chriſti beneficium, ſic & ſpiritus, as the benefits of Chriſt are free and common to all his people, ſo is the Spirit. And ſurely, next to the love of Chriſt in dwelling in our nature, we may well wonder at the love of the holy Ghoſt, that will dwell in our defiled ſoules, and act in them, as he doth. For there are diverſity of gifts, but the ſame Spirit 1 Cor. 11.4. as the divers ſmels of flowers come from the ſame influence: and the diverſe ſounds in the organ, froin the ſame breath.

Verſe 30. And I will ſhew wonders in the heavens] Prodigia beneficia credentibus, a Lapid. malefica & horrifica incredulis, ſaith Cornelius a Lapide, who interpreteth the text, of thoſe ſignes and wonders that ſhall precede the day of judgment: and for confirmation here of alleageth chap. 3.2. together with Mat. 24.29. Luk. 21.25. And had he looked a little higher into thoſe chapters, and taken in all the troubles that befell the Church from our Saviours aſcenſion to his ſecond comming, together with thoſe horrible calamities and confuſions that ſhall befall the wicked, for contempt of the Goſpell, and perſecution of the profeſſors thereof, he had done right, in mine opinion. It is ordinary with the Prophets to ſet forth horrible commotions by ſuch figurative expreſſions, See Ier. 4.23. &c. Iſay. 13.10. Rev. 6.12. Thoſe that have received the Spirit of Adoption, muſt not dream of a delicacy, but expect perſecution. Chriſt came to ſend fire on the earth Luk. 12.49. Neither may Perſecutors hope to eſcape unpuniſhed, but look to be purſued by divine juſtice. See the Note on Rev, 6.15. How heavie was the hand of God upon Jeruſalem that ſlaughter-houſe of the Saints; and afterwards upon the Ten Perſecutors of Rome? 1 Nero (whom Tertullian rightly calleth Dedicatorem damnationis Chriſtianorum, quippe qui orientem fidem primus Rema cruentavit, the firſt bloody Perſecutor of the Chriſtian religion) loſt thirty thouſand of his ſubjects by the peſtilence, had his army utterly routed and cut off in Britanny: both the Armenia's revolted from him: the Senators roſe up againſt him, and compelled him to be his own deaths-man. 2 Demitian was butchered by his ſouldiers. 3 Trajan dyed of a dropſie. 4 Severus dyed miſerably here at York. 5. Maximinus, with his ſonn, was cut in peeces. 6. Decius dyed in a farr country. 7. Valerian was flea'd, by Sapores king of Perſia, who took him priſoner. 8. Aurelian was ſlain by his own men. 9. Diocleſian poiſoned himſelf. 10 Maximian hang'd himſelf. What ſhould I ſpeak of Julian, Anaſtaſius, Heraclius &c. The French perſecutors, Francis the ſecond, Charles the ninth, Henry the third, the Guiſes &c. Philip the ſecond of Spain, who returning out of the Low countries, fell into a ſtorm, and ſuffered ſhipwrack to the great danger of his life?Hiſt. of Gennc. of Trent. 417. He ſaid he was delivered by the ſingular providence of God to root out Lutheraniſme, which he preſently began to do, with all his might. He afterwards died miſerably of the louſie diſeaſe. Q. Mary died of a tympany, or elſe of grief of heart for K. Philip's unkind departure,Speed. forraine loſſes, Callice ſurrendred, hurt done by thunders from heaven, and by fire in the royal navie, extream dearths raging, her conceptions fayling &c. What heavy judgments befell divers particular perſecutors of thoſe times, Poole, Gardiner, Bonner, Morgan, Story, Burton, ſee Acts and Mon. 1902. 1904. &c. 1915. George Eagles (alias Trudge-over the world) having hid himſelf in a cornfeild, was, Mr. Leigh his Saints Encouragement Ep. to Read. for mony deſcried by one Ralph Lurdain, and burnt at Chelmsford: where afterwards the ſame Lurdain was hang'd for ſtealing an horſe.

blood and fire &c.] Signes terrifying, and teſtifying the wrath and diſpleaſure of God for the ſinns of men, and ſuch a face of the whole Fabrick of the Vniverſe: as that all the parts thereof may ſeem to have conſpired for the deſtruction of mankind. Before the wart betwixt Pompey and Caeſar, the ſea ſeemed to be bloody, —Superique minaces Prodiglis terras implerant, ethera,Lucan: lib. 1. monſtra enumerans quae bellum civila praeceſſerunt. pontum Ignota obſcurae viderunt ſydera noctes, Ardentem que polum flammis, coelo que volantes Obliquas per inane faces— Fulgura fallaci micuerunt crebra ſereno, Et varias ignis denſo dedit aere formas. Before Caeſars death not only drops of blood fell from heaven, but alſo pits and pooles flowed with blood. —puteique cruore Mutati In the year of grace 874.Claudian. lib. 1. in Eutrop. Funcc. chron. at Brixia, in the enterance of Italy, rained blood for three dayes and three nights together. In the yeare 1505. there appeared in Germany upon peoples garments, and womens rocks as they were ſpinning, diverſe prints and tokens of the nailes, of the ſpunge, of the ſpear, of the Lords coate, and of bloody croſſes &c. Maximilian the Emperour had and ſhewed the ſame to Francis Mirandula; who wrot thereupon his book called Stauroſtichon, wherein are theſe verſes, Nonignota cano,Act. & Mon. fol. 769. Caeſar monſtravit: & ipſi Videmus: innumeros prompſit Germania teſtes. It is not many yeares ſince a ſhowre of blood fell about Gloceſter, if our intelligence deceived us not. Such prodigies are uſually ſad preſages, nec inania terriculamenta haec eſſe, In lsc. res ipſa teſtatur, ſaith Gualther here: and event proveth that theſe are no vaine fray-bugs. By fire here, underſtand thoſe terrible flaming apparitions in the ayre, lightenings, comets &c. portending lamentable calamities. Such there were to be ſeen (as I have heard from eye-witneſſes) on that very night wherein the Powder-plot was detected and defeated, in a very terrible manner. And ſuch were thoſe Meteors in the likeneſſe of fiery ſerpents, that fell here Anno 788. before the Invaſion of the Danes: whereunto we may adde the new-ſtarre that appeared in Caſſiopeja in November 1572.Camd. Eliſah. and continued ſixteen moneths: ſoon after which Charles the 9 of France (Author of the Pariſian Maſſacre) died of exceeding bleeding at ſeverall parts of his body, inter horribilium blaſphemiarum diras. ſaith the Hiſtorian, curſing and ſwearing. And laſtly that prodigious Comet Anno. 1618. forerunner of the German warres, and our late troubles; whatever is yet behind to be ſuffered by us. Certainly if the ſorcerors of Egypt were amongſt us, they would wonder at mens ſtupendious ſtupidity, and tell them that theſe extraordinary occurrents in heaven and earth were the very finger of God, for their warning.

and pillars of ſmoke] Heb. palmes of ſmoke (ſo Cant. 3.6.) by ſimilitude, becauſe tall, and ſtraight as palme-trees; which alſo lift up themſelves under their burthen, and will not be held down. Smoaky vapours mounting upright are fitly compared thereunto, Elationes fumi, ſo Tremellius,

Verſe 31. The Sun ſhall be turned into darkneſſe, and the Moon into blood] by ſtrange and ſtupendious Eclipſes: ſuch as was that of the Moon for 12. nights together, a little before the laſt deſtruction of Jeruſalem: and that of the Sun this preſent 29 day of March 1652. wherein I writ theſe things, but could ſcarce ſee to write, or forbeare to behold: for though buſy enough to bring this work to an end, if God pleaſe, yet I cannot ſay as the Duke of Alva did to the king of France, who asked him whether he had obſerved the late great Eclipſe? No, ſaid he I have ſo much to do upon earth, that I have no leiſure to look toward heaven. Of this dayes Eclipſe I may well ſay as Lucan doth of another, Ipſe caput medio Titan cum ferret Olympo, Condidit ardentes atra caligine currus; Involvit que Lucan. lib. 1. orbem tenebris, genteſ que coegit Deſperare diem.— I heartily pray it do not preſage a dreafull eclipſe of the Sun of Chriſts glorious goſpell amongſt us; that this bright Sun ſhould go down at noon over our heades, and our earth be darkened in the clear day Amos 8.9. And let every good ſoul pray that that diſmall day may never ariſe unto us, wherein it ſhall be ſaid, that this glory is departed from our Engliſh Iſrael.

—nobiſcum, Chriſte, maneto: Extingui lucem nec patiare tuam.

and the moon into blood,] that is, into redneſſe, as it was likewiſe on the 15. day of this inſtant March, in the morning: Two ſuch Eclipſes ſo neer together, having ſeldome been ſeen. I fear we may have cauſe, ere the yeer come about, to ſing ſadly with the Poet; Signa dabant luctus ſuperi haud incerta futuri:Ovid. Metam. lib. 15. Saepe faces viſae, ſolis quoque triſtis imago: Caerulus & vultum ferrugine Lucifer atrâ Sparſus erat, ſparſi lunares ſanguine currus.

Before the great and the terrible day of the Lord come.] i.e. the great day of generall judgement; called here, the great day, becauſe the great God will on that day do great things, and determine of great matters: and the terrible day, becauſe it is a day of anger, and of wrath, Rom. 2.5. Rev. 6.17. yea the day of the declaration of the juſt judgement of God, according to the Goſpel, Rom. 2.5, 16. It is elſewhere called, That day by an appellative proper, Mar. 13.32. Luk. 21.34. Mat. 7.22. That day of note, wherein God will break filence, execute judgement upon all, and convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him, Jude 15. Enoch foretold this great day, before Noah did the deluge: this day is longer before it comes; but ſhall be more terrible when it is come. Whether it ſhall come in the yeer of our Lord, 1657.Alſted. Chronol. p 494. (as ſome have gathered out of the numerall letters of theſe two words, Mundi Conflagratio, and becauſe the yeer of the World 1657. was the yeer of the Flood,) let time determine: I have nothing to ſay to it.

Verſe 32. And it ſhall come to paſſe, that whoſoeveer &c.] Leſt any good ſoul hearing the former heavy menaces, ſhould ſay with the diſciples, Mark 10.26. Who then can be ſaved? Or, with theſe Deſpondents in Jeremy, chap. 2.25. There is no hope, the Prophet concludeth with this comfortable Coroliary, Whoſoever ſhall call upon the name of the Lord,] yea, that but nameth the name of Chriſt in faithfull prayer, deſiring and endeavouring to depart from iniquity, 2 Tim 2.19. the ſame ſhall be delivered,] He ſhall have ſafety here, and ſalvation hereafter. Rom 10.13. Watch ye therefore, and pray alwayes (ſaith our Saviour) that ye may be accounted worthy to eſcape all theſe things that ſhall come to paſſe, and to ſtand before the Son of man, Luke 21.36. with 25 Something God will yeeld to the prayers of his people, when he ſeemeth moſt bitterly bent, and unchangeably reſolved againſt them, Matth. 24.20. and when the tribulation is ſo great, that it is not likely that any fleſh ſhall be ſaved, verſ. 21, 22. Prayer, ſaith One, is the beſt lever at a dead lift; provided that it be the prayer of faith; for Mercy is the Mother, Faith the Midwife of deliverances. Hence it followeth.

for in mounth Zion and in Jeruſalem,] where the pure word of God was preached, Eſay 2.3. and mens hearts purified by faith, Acts 15.9. ſhall be deliverance,] from all evils and enemies, Pſalm 76.3. There brake he the arrows of the bowe, the ſhield, and the ſword, and the battle. Selah. There? where? In Salem, in Zion, verſe 2. where Gods people were praying. This Moab knew, and therefore more feared a praying people, then a numerous army, Numb. 22.3. This the Queen Mother of Scotland knew, and therefore ſaid, that ſhe feared-more the faſting and prayers of Iohn Knox, and his diſciples, then an army of twenty thouſand men.Spec. bell. ſacri. Let Gods ſuppliants but call upon him in the day of their trouble, and he will deliver them, that they may glorifie him, Pſal. 50 15. He will deliver them, yea and honour them: with long life will he ſatisfie them, and ſhew them his ſalvation, Pſalm 91.16. Holy Merlin, Chaplain to the Admirall of France, at the Pariſian Maſſacre, had the performance of this promiſe among many others: For underſtanding the danger they were all in, he prayed in the Admirals chamber (and by his command) a little before the Murtherers brake in: and, by a ſingular providence, eſcaped into an Hay-mow,Epitom. hiſt. Gullick. where he lay hid for a fortnight, and was miraculouſly fed by a hen that cam daily, and laid an egge hard by him.

as the Lord hath ſaid,] and Gods ſuppliants have ſtedfaſtly beleeved, and do therefore put his promiſes in ſuit. In the want of other Rhetorike, let Chriſtians in their prayers burden God with what he hath ſaid, ſue him upon his own bond, urge this with repetition; Lord thou haſt promiſed, thou haſt promiſed, and they ſhall finde that he cannot deny himſelf: and he can as ſoon deny himſelf, as his promiſes. His covenant he will not break: nor alter the thing that is gone out of his lips, Pſal. 89.34.

and in the remnant whom God ſhall call.] Thoſe holy brethren that ſhall partake of the heavenly calling to glory and vertue, Heb. 3.1. whether they be Jewes, or Gentiles. Faithfull is he that calleth them, who alſo will do it, 1 Theſſ. 5.24. And although they are but a remnant, which is but a ſmall to the whole piece, an hand-full to an houſe-full, a fold to a field, a little, little flock, Luke 12.32. yet being the caled of Jeſus Chriſt, Rom. 1.6. and ſuch as call upon him in truth, they are not onely his called, [non-Latin text not transcribed]. but choſen and faithfull, Revel. 17.24. They are alſo heirs of that promiſe, Mic. 5.7. which ſhall be fully made good to them, that (as for their propagation) this remnant of Iacob, ſhall be in the middeſt of many people, as a dew from lehovah, (the dew is ingendred, and diſtilled from the Lord immediatly:) ſo (for their growth and increaſe) they ſhall be as the ſhowers upon the graſſe, as the ſprouting up of graſſe and herbs in the wilderneſſe, that tarrieth not for man, nor waiteth for the ſonnes of men, to come with watering-pots to nouriſh them (as herbs in gardens do) but theſe have ſhowers from heaven, that give the increaſe.