Joel 3 commentary

The restoration of the Jews, and the final victory of true religion over all opposers, appear to be here foretold. The contempt and scorn with which the Jews have often been treated as a people, and the little value set upon them, are noticed. None ever hardened his heart against God or his church, and prospered long.

Here is a challenge to all the enemies of God's people. There is no escaping God's judgments; hardened sinners, in that day of wrath, shall be cut off from all comfort and joy. Most of the prophets foretell the same final victory of the church of God over all that oppose it. To the wicked it will be a terrible day, but to the righteous it will be a joyful day. What cause have those who possess an interest in Christ, to glory in their Strength and their Redeemer! The acceptable year of the Lord, a day of such great favour to some, will be a day of remarkable vengeance to others: let every one that is out of Christ awake, and flee from the wrath to come.

There shall be abundant Divine influences, and the gospel will spread speedily into the remotest corners of the earth. These events are predicted under significant emblems; there is a day coming, when every thing amiss shall be amended. The fountain of this plenty is in the house of God, whence the streams take rise. Christ is this Fountain; his sufferings, merit, and grace, cleanse, refresh, and make fruitful. Gospel grace, flowing from Christ, shall reach to the Gentile world, to the most remote regions, and make them abound in fruits of righteousness; and from the house of the Lord above, from his heavenly temple, flows all the good we daily taste, and hope to enjoy eternally.

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

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

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

We also see that the Prophet Haggai speaks in the same manner of the second temple, — that the glory of the second temple shall be greater than that of the first, (Haggai 2) He, however referred, no doubt, to the prophecy of Ezekiel; and Ezekiel speaks of the second temple, which was to be built after the return of the people from exile. Be it so, yet Ezekiel did not confine to four or five ages what he said of the second temple: on the contrary he meant that the favor of God would be continued to the coming of Christ: so also Joel means here, when he says, When God shall restore the captivity of Judah and Jerusalem, he will then call together all the nations; as though he said, “God will pour out not a small portion of grace, but will become the complete Redeemer of his people; and when the whole world shall rise against him, he will yet prevail; he will undertake the cause of his Church, and will secure the salvation of his people. Whosoever then will attempt to delay or hinder the restoration of the Church, shall by no means succeed; for the Lord, the defender of his people, will judge all nations.”

Let us now see why the Prophet particularly mentions the valley of Jehoshaphat. Many think that valley to be intended, which was called the Valley of Blessing, where Jehoshaphat obtained a signal and a memorable victory, when yet he was not provided with large forces, and when many nations conspired against him. Though Jehoshaphat fought against a large army with a few people, he yet wonderfully succeeded; and the people there presented thanks to God, and gave a name to the place. Hence, many think that this valley is mentioned, that the Prophet might remind the Jews how wonderfully they were saved; for their enemies had come for the very purpose of destroying the whole of God’s people, and thought that this was wholly in their power. The memory then of this history must have animated the minds of the godly with a good hope; for God then undertook the cause of a small number against a vast multitude; yea, against many and powerful nations. And this view seems to me probable. Some place this valley of Jehoshaphat half way between the Mount of Olives and the city; but how probable their conjecture is I know not.

Unquestionably, with regard to this passage, their opinion, in my judgment, is the most correct, who think that there is here a recalling to mind of God’s favor, which may in all ages encourage the faithful to entertain hope of their salvation. Some, however, prefer to take the word as an appellative; and no doubt יהושפט ieushaphath means the judgment of God; and so they render it, “The valley of the judgment of God.” If this is approved I do not oppose. And, doubtless, though it be a proper name, and the Prophet speak here of that holy King, to encourage the Jews to follow his example, he yet alludes, no doubt, to the judgment of God, or to the contest which he would undertake for the sake of his people: for it immediately follows וכ שפטתי עמם שם uneshaphathti omem shim, “And I will contend with them there:” and this verb is derived from שפט shephath. Hence also, if it be the proper name of a place, and taken from that of the King, the Prophet here meant, that its etymology should be considered; as though he said, “God will call all nations to judgment, and for this end, that he may dwell in the midst of his people, and really testify and prove this.”

Some apply this passage to the last judgment, but in too strained a manner. Hence also has arisen the figment, that the whole world shall be assembled in the valley of Jehoshaphat: but the world, we know, became infected with such delirious things, when the light of sound doctrine was extinguished; and no wonder, that the world should be fascinated with such gross comments, after it had so profaned the worship of God. “To this valley or glen, in which is the celebrated burying-place of the Jews, the Rabbins have appropriated the name, (the valley of Jehosaphat,) and maintain, that in it the final judgment of the world is to be held; — a conceit in which they have been followed by many Christian writers, as well as by the Mohammedans.” — Dr. Henderson.

But with respect to the intention of the Prophets he, no doubt, mentions here the valley of Jehoshaphat, that the Jews might entertain the hope that God would be the guardian of their safety; for he says everywhere that he would dwell among them, as we have also seen in the last chapter, “And God will dwell in the midst of you.” So also now he means the same, I will assemble all nations, and make them to come down to the valley of Jehoshaphat; that is, though the land shall for a time be uncultivated and waste, yet the Lord will gather his people, and show that he is the judge of the whole world; he will raise a trophy in the land of Judah, which will be nobler than if the people had ever been safe and entire: for how much soever all nations may strive to destroy the remnant, as we know they did, though few remained; yet God will sit in the valley of Jehoshaphat, he will have there his own tribunal, that he may keep his people, and defend them from all injuries. At the same time, what I have before noticed must be borne in mind; for he names here the valley of Jehoshaphat rather than Jerusalem, because of the memorable deliverance they had there, when God discomfited so many people, when great armies were in an instant destroyed and without the aid of men. Since God then delivered his people at that time in an especial manner through his incredible power, it is no wonder that he records here the name of the valley of Jehoshaphat.

I will contend, he says, with them there for my people, and for my heritage, Israel. By these words the Prophet shows how precious to God is the salvation of his chosen people; for it is no ordinary thing for God to condescend to undertake their cause, as though he himself were offended and wronged; and God contends, because he would have all things in common with us. We now then, see the reason of this contention, — even because God so regards the salvation of his people, that he deems himself wronged in their person; as it is said in another place, “He who toucheth you toucheth the apple of mine eye”. And to confirm his doctrine still more, the Prophet adds, For mine heritage, Israel. God calls Israel here his heritage, to strengthen distressed minds, and also to comfort them; for if the Jews had only fixed their minds on their own state, they could not but think themselves unworthy of being regarded by God; for they were deemed abominable by all nations; and we also know that they were severely chastised for having departed from all godliness and for having, as it were, wholly alienated themselves from God. Since, then, they were like a corrupted body, they could not but despond in their adversity: but the Prophet here comes to their assistance, and brings forward the word heritage, as though he said, “God will execute judgment for you, not that ye are worthy, but because he has chosen you: for he will never forget the covenant which he made with your father Abraham ” We see, then, the reason he mentions heritage: it was, that the Jews might not despair on account of their sins; and at the same time he commends, as before, the gratuitous mercy of God, as though he had said, “The reason for your redemption is no other, but that God has allotted to himself the posterity of Abraham and designed them to be his peculiar people ” What remains we must defer until to-morrow.

Prayer

Grant, Almighty God, that as thou not only invites us continually by the voice of thy Gospel to seek thee, but also offerest to us thy Son as our Mediator, through whom an access to thee is open, that we may find thee a propitious Father, — O grant, that relying on thy kind invitation, we may through life exercise ourselves in prayer: and as so many evils disturb us on all sides, and so many wants distress and oppress us, may we be led more earnestly to call on thee, and, in the meantime, be never wearied in this exercise of prayer; that, being through life heard by thee, we may at length be gathered to thy eternal kingdom, where we shall enjoy that salvation which thou hast promised to us, and of which also thou daily testifiest to us by thy Gospel, and be for ever united to thy only begotten Son, of whom we are how members; that we may be partakers of all the blessings, which he has obtained for us by his death. Amen.

Lecture Forty-seventh.

We said in our yesterday’s Lecture, that God proves the singular love he has to his Church by condescending to undertake her cause, and contend as a worldly man would do for his paternal inheritance. He says, that his heritage, Israel, had been dispersed among the nations; as though he said, that it was an intolerable thing that enemies should, like robbers, thus divide his heritage. He speaks first of the people, then of the land; for God, as it is well known, consecrated the land to himself, and he would not have it occupied by profane nations. There was then a twofold sacrilege, — the people were carried away into distant lands, and others were sent to inhabit and possess their land, which God had destined for his children and elect people.

There follows now another indignity still greater; for they cast lot on God’s people, — On my people they have cast lot, and prostituted a boy for a harlot, and a girl have they sold for wine, that they might drink. By these words the Prophet enhances the injury done them; for the Jews had been reproachfully treated. Some measure of humanity is mostly shown when men are sold; but the Prophet here complains in the person of God, that the Jews had been exposed to sale, as though they were the off scourings of mankind, and of no account. They have cast lots he says; and this was to show contempt; and the Prophet expresses more clearly what he meant, and says, that a boy had been given for a harlot, and a girl for wine. Some consider the Prophet as saying, that boys were prostituted to base and scandalous purposes; but I prefer another view, — that the enemies sold them for a mean price to gratify their gluttony, or their lust; as though the Prophet had said, that the Jews had to endure a grievous reproach by being set to sale, as they say, and that at the lowest price. He farther adds another kind of contempt; for whatever price the enemies procured by selling, they spent it either on harlot or on feasting. We hence see that a twofold injury is here mentioned, — the Jews had been so despised as not to be regarded as men, and had been sold not for the usual prices, but had been disposed of in contempt by their enemies almost for nothing; — and the other reproach was, that the price obtained for them was afterwards spent on gluttony and whoredom: yet this people was sacred to God. Now this contumelious treatment, the Prophet says, God would not endure, but would avenge such a wrong as if done to himself. This is then the meaning.

But the reason which induces me thus to interpret the Prophet is because he says that a girl was sold for wine, as the boy for a harlot; and the construction of the Prophet’s words is the same. It is indeed certain that in the latter clause the Prophet meant nothing else but that the price was wickedly spent for vile and shameful purposes; then the former clause must be understood in the same way. Let us proceed —

Joel 3:4-6

4. Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly and speedily will I return your recompence upon your own head;

4. Atque etiam, quid vobis mecum Tyre et Sidon, et cuncti termini Palestinae? An mercedem vobis rependitis mihi? Etsi confertis hoc in me, velox (subito) rependam mercedem vestram in caput vestrum;

5. Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things:

5. Quia argentum meum et aurum meum abstulistis, et desiderabilia mea bona transtulistis in templa vestra (alii, palatia.)

6. The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border.

6. Et filios Jehudah et filios Jerusalem vendidistis filiis Graecorum, ut elongaretis eos a termino suo (hoc est, procul abduceretis eos a finibus suis.)

God expostulates here with Tyre and Sidon, and other neighboring nations, and shows that they vexed his people without cause Had they been provoked some excuse might have been made; but since they made war of their own accord, the wrong was doubled. This is what God means these words. What have ye to do with me, O Tyre and Sidon? He indeed continues the subject before explained: but he speaks of the concern here as hid own; he seems not now to undertake the protection of his own people, but detents his own cause. “What have ye to do with me?” he says. God then interposes himself; as though he said, that the Syrians and Sidonians were not only called by him to judgment because they had unjustly wronged his people, and brought many troubles on men deserving no such things; but he says also, that he stood up in his own defense. “What have I to do with you, O Syrians and Sidonians?” as we say in French, Qu’avons-nous a desmeller? (what have we to decide?) Now the Prophet had this in view, that the Syrians and Sidonians became voluntary enemies to the Jews, when they had no dispute with them; and this, as we have said, was less to be borne. “What then have ye to do with me, O Syrians and Sidonians? Do I owe anything to you? Am I under any obligation to you? Do ye repay me my recompense?” that is, “Can you boast of any reason or just pretense for making, war on my people?” He then means, that there had been no wrong done to the Syrians and Sidonians, which they could now retaliate, but that they made an attack through their own wickedness, and were only impelled by avarice or cruelty thus to harass the miserable Jews: “Ye repay not,” he says, “a recompense to me; for ye cannot pretend that any wrong has been done to you by me.”

But if ye repay this to me, he says, I will swiftly return the recompense on your head. גמל gimel means not only to repay, as the Hebrew scholars ever render it, but also to confer, to bestow, (conferre, ut loquuntur Latine) as it has been stated in another place. ‘What shall I repay to the Lord for all the things which he has recompensed to me?’ This is the common version; but it is an improper and inconsistent mode of speaking. David no doubt refers to God’s benefits; then it is, ‘What shall I repay for all the benefits which the Lord has bestowed on me?’ Then he who first does wrong, or bestows good, is said to recompense; and this is the sense in this place. ‘If ye,’ he says, ‘thus deal with me, “swiftly”, מהרה mere suddenly (for the word is to be taken as an adverb,) will I return recompense on your head;’ that is, “Ye shall not be unpunished, since ye have acted so unjustly with me and my people.” We now perceive the whole meaning of the Prophet: He enhances the crime of the Syrians and Sidonians, because they willfully distressed the Jews, and joined themselves to their foreign enemies, for the purpose of seizing on a part of the spoil. As, then, vicinity softened not their minds, their inhumanity was on this account more fully proved. But, as I have said, the Lord here places himself between the two parties, to intimate, that he performs his own proper office when he takes care of the safety of his Church.

He afterwards shows that this wickedness should not be unpunished — If ye deal thus with me, he says, I shall swiftly (suddenly) return the recompense on your heads. This passage contains a singular consolation; for God declares that whatever evils the faithful endure belong to him, and also that he will not suffer those under his protection and defense to be distressed with impunity, but will quickly return recompense on the heads of those who unjustly injure his heritage. We now understand the Prophet’s design: he doubtless intended to support the minds of the godly with this thought, — that their afflictions are objects of concern with God and that he will shortly be the avenger of them, however necessary it may be that they should for a time be thus violently and reproachfully treated by wicked men.

Let us now proceed: He says that their silver and their gold had been taken away by the Syrians and the Sidonians. All who were the neighbors of that people, no doubt, derived gain from their calamity, as is usually the case. They were at first ill disposed towards them; there was then a new temptation; they gaped after booty: and they showed themselves openly their enemies, when they saw that there was hope of gain. Such was the case with the Syrians and Sidonians. There is no doubt, but that they sedulously courted the favor of the Assyrians, that they helped them with provisions and other things, that they might partake of the spoil. It was, therefore, no wonder that gold and silver was taken away by them, for the carriage of them to Assyria would have been tedious: and, as I have just hinted, it is usually the case, that conquerors gratify those by whom they have been assisted. Many extend this plunder generally to the whole wealth of the people; that is, that the enemies plundered what gold and silver there was in Judea, and that the Sidonians got a portion of it for themselves. But there seems to have been a special complaint, that the sacred vessels of the temple were taken away by the Syrians and Sidonians: I therefore prefer to render the word, temples, rather than palaces. Some say, ‘Ye have carried away my silver and my gold to your palaces.’ Though the word is capable of two meanings, yet the Prophet, I have no doubt, refers here to the temples. The Syrians, then, and the Sidonians profaned the silver and the gold of the temple by dedicating them to their idols; they adorned their idols with spoils taken from the only true God. This was the reason why God was so exceedingly displeased. There was, indeed, a cause why God, as we have said, contended for the whole nation of Israel: but it was a far more heinous wrong to spoil the temple, and to strip it of its ornaments, and then to adorn idols with its sacred vessels; for God was thus treated with scorn; and in contempt of him, the Syrians and Sidonians built, as it were, a trophy of victory in their own dens, where they performed sacrilegious acts in worshipping fictitious gods.

Ye have taken away, he says, my gold and silver, and my desirable good things. God speaks here after the manner of men; for it is certain that even under the law he stood in no need of gold or silver, or of other precious things; he wished the temple to be adorned with vessels and other valuable furniture for the sake of the ignorant (rudis — rude) people; for the Jews could not have been preserved in pure and right worship, had not God assisted their weak faith by these helps. (adminiculis — props, aids) But yet, as obedience is acceptable to him, he says that whatever was an ornament in the temple was a desirable thing to him; while, at the same time, by speaking thus, he put on, as I have said, a character not his own, as he has no need of such things, nor is he delighted with them. We ought not, indeed, to imagine God to be like a child, who takes delight in gold and silver and such things; but what is said here was intended for the benefit of the people, that they might know that God approved of that worship, for it was according to his command. He therefore calls every thing that was in the temple desirable, Ye have, he says, carried away into your temples my desirable good things.

It follows, And the children of Judah, and the children of Jerusalem, have ye sold to the children of the Grecians לבני היונים, to the children of the Ivanites, or Javanites. — Ed. . There is here another complaint subjoined, — that the Syrians and Sidonians had been sacrilegious towards God, that they had cruelly treated God’s afflicted people. In the last verse, God inveighed against the Syrians, and Sidonians for having prostituted to their idols gold and silver stolen from him; he now again returns to the Jews themselves, who, he says, had been sold to the children of the Grecians; that is, to people beyond the sea: for as Javan passed into Europe, he includes under that name the nations beyond the sea. And he says, that they sold the Jews to the Greeks that they might drive them far from their own borders, so that there might be no hope of return. Here the cruelty of the Syrians and Sidonians becomes more evident; for they took care to drive those wretched men far away, that no return to their country might be open to them, but that they might be wholly expatriated.

We now perceive what the Prophet had in view: He intended that the faithful though trodden under foot by the nations, should yet have allayed their grief by some consolation, and know that they were not neglected by God; and that though he connived at their evils for a time, he would yet be their defender, and would contend for them as for his own heritage, because they had been so unjustly treated. He afterwards adds —

Joel 3:7

7. Behold, I will raise them out of the place whither ye have sold them, and will return your recompense upon your own head:

7. Ecce ego excitabo eos e loco in quem vendidistis eos, et rependam mercedem vestram in caput vestrum.

The Prophet declares here more fully and expressly, that God had not so deserted the Jews, but that he intended, in course of time, to stretch forth his hand to them again. It was indeed a temporary desertion: but it behaved the faithful in the meantime to rely on this assurance, — that God purposed again to restore his people: and of this the Prophet now speaks, Behold, he says, I will raise them from the place unto which ye have sold them; as though he said “Neither distance of place, nor the intervening sea, will hinder me from restoring my people.” As then the Syrians and Sidonians thought that the Jews were precluded a return to their country, because they were taken away into distant parts of the world, God says that this would be no obstacle in his way to collect again his Church.

But it may he asked, When has this prediction been fulfilled? as we indeed know that the Jews have never returned to their own country: for shortly after their return from exile, they were in various ways diminished; and at length the most grievous calamities followed, which consumed the greatest part of the people. Since this then has been the condition of that nation, we ought to inquire whether Christ has collected the Jews, who had been far dispersed. We indeed know that they were then especially scattered; for the land of Judea never ceased to be distressed by continual wars until Jerusalem was destroyed, and the people were almost wholly consumed. Since then it has been so, when can we say that this prediction has been fulfilled? Many explain the words allegorically, and say, that the Prophet speaks of apostles and martyrs, who, through various persecutions, were driven into different parts; but this is a strained view. I therefore do not doubt, but that here he refers to a spiritual gathering: and it is certain that God, since the appearance of Christ, has joined together his Church by the bond of faith; for not only that people have united together in one, but also the Gentiles, who were before alienated from the Church, and had no intercourse with it, have been collected into one body. We hence see, that what the Prophet says has been spiritually fulfilled; even the children of Judah and the children of Jerusalem have been redeemed by the Lord, and restored again, not on foot or by sea; for Jerusalem has been built everywhere as it is said in Zechariah.

I will therefore gather them, he says; and he adds, I will return recompense on your head He again confirms what he said before, — that though the ungodly should exult, while ruling over the children of God, their cruelty would not be unpunished; for they shall find that the Church is never neglected by God; though he may subject it to various troubles, and exercise its patience, and even chastise it, he will yet be ever its defender. It follows —

Joel 3:8

8. And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD hath spoken it

8. Et vendam filios vestros et filias vestras in manum filiorum Jehadah, et vendent eos Sabaeis, genti lonquinquae, quia Jehovah loquutus est.

The Prophet describes here a wonderful change: the Syrians and Sidonians did sell the Jews; but who is to be the seller now? God himself will take this office, — I, he says, will sell your children, as though he said, “The Jews shall subdue you and reduce you to bondage,” — by whose authority? “It shall be, as if they bought you at my hands.” He means that this servitude would be legitimate; and thus he makes the Jews to be different from the Syrians and Sidonians, who had been violent robbers, and unjustly seized on what was not their own: and hence the manner of the sale is thus described, — “I myself shall be the author of this change, and the thing shall be done by my authority, as if I had interposed my own name;” and the Jews themselves shall sell, he says, your sons and your daughters to the Sabeans, a distant nation; that is, the people of the East: for the Prophet, I doubt not, by mentioning a part for the whole, meant here to designate Eastern nations, such as the Persians and Medes; but he says, that the Tyrians and Sidonians shall be driven to the meet distant countries; for the Sabeans were very far distant from the Phoenician Sea, and were known as being very nigh the Indians. “This prophecy was fulfilled before and during the rule of the Maccabees, when the Jewish affairs were in so flourishing a state, and the Phoenician and Philistine powers were reduced by the Persian arms under Artaxerxes Mnemon, Darius Ochus, and especially Alexander and his successors. On the capture of Tyre by the Grecian monarch, 13,000 of the inhabitants were sold into slavery. When he took Gaza also, he put 10,000 of the citizens to death and sold the rest, with the women and children, for slaves.” — Dr. Henderson.

But it may be asked here, When has God executed this judgment? for the Jews never possessed such power as to be able to subdue neighboring nations, and to sell them at pleasure to unknown merchants. It would indeed be foolish and puerile to insist here on a literal fulfillment: at the same time, I do not say, that the Prophet speaks allegorically; for I am disposed to keep from allegories, as there is in them nothing sound nor solid: but I must yet say that there is a figurative language used here, when it is said, that the Syrians and Sidonians shall be sold and driven here and there into distant countries, and that this shall be done for the sake of God’s chosen people and his Church, as though the Jews were to be the sellers. When God says, “I will sell,” it is not meant that he is to descend from heaven for the purpose of selling, but that he will execute judgment on them; and then the second clause, — that they shall be sold by the Jews, derives its meaning from the first; and this cannot be a common sake, as if the Jews were to receive a price and make a merchandise of them. But God declares that the Jews would be the sellers, because in this manner he signifies his vengeance for the wrong done to them; that is, by selling them to the Sabeans, a distant nation. We further know, that the changes which then followed were such that God turned upside down nearly the whole world; for he drove the Syrian and the Sidonians to the most distant countries. No one could have thought that this was done for the sake of the Jews, who were hated and abominated by all. But yet God declares, that he would do this from regard to his Church even sell the Syrians and the Sidonians, though it was commonly unknown to men; for it was the hidden judgment of God. But the faithful who had been already taught that God would do this, were reminded by the event how precious to God is his heritage, since he avenges those wrongs, the memory of which had long before been buried. This then is the import of the whole. The Prophet now subjoins —

Joel 3:9-11

9. Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up:

9. Publicate hoc in Gentibus, sanctificate proelium, excitate robustos, venient, ascendent omnes viri bellatores.

10. Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I am strong.

10. Concidite vomeres vestros in gladios et falces vestras in lanceas; debilis dicat, Ego sum robustus.

11. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O Lord.

11. Congregamini et venite omnes gentes, congregamini in circuitu (hoc est, undique congregamini;) illic prosteruet Jehova fortes tuos.

Some think these words were announced lest the people, being terrified by their evils, should become wholly dejected; and they elicit this meaning, — that God placed this dreadful spectacle of evils before their eyes, that the Jews might prepare and strengthen themselves for enduring them; that though nations should everywhere rise up, they might yet abide arm in the hope, that God would be the defender of his own Church. But the Prophet, I doubt not, continues the same discourse, and denounces war on the heathen nations, who had molested the Church with so many troubles; Publish this, he says, among the nations, proclaim war, rouse the strong; let them come, let them ascend: and we know how necessary it was by such means to confirm what he had previously said: for the ungodly are moved by no threats, nay, they laugh to scorn all God’s judgments; while the faithful yielding to their evils, can hardly raise up their minds, even though God promises to be a helper to them. Except, then, the matter had been set forth as painted before their eyes they would not have experienced the power of consolation. Hence the lively representation we see here was intended for this end, — that the people, being led to view the whole event, might entertain hope of their future salvation, while they now saw God collecting his army, and mustering his forces to punish the enemies of his Church. The faithful, then not only hearing by mere words that this would be, but also seeing, as it were, with their eyes what the Lord sets forth by a figure, and a lively representation, were more effectually impressed and felt more assured that God would become at length their deliverer.

We now then see why the Prophet here bids war to be everywhere announced and proclaimed, and also why he bids the strong to assemble, and all warlike men to ascend; as though he said, “The Lord will not disappoint you with empty words, but will come provided with an army to save you. When ye hear, then, that he will be the author of your salvation, think also that all nations are in his power, and that the whole world can in a moment be roused up by his rod, so that all its forces may from all quarters come together, and all the power of the world meet in obedience to him. Know, then, that being provided with his forces, he comes not to you naked, nor feeds you with mere words, as they are wont to do who have no help to give but words only: this is not what God does; for he can even to-day execute what he has denounced; but he stays for the ripened time. In the meanwhile, give him his honor, and know that there is not wanting the means to protect you, if he wished; but he would have you for a time to be subject to the cross and to tribulations that he may at length avenge the wrongs done to you.”

It may be now asked who are the nations meant by the Prophet? for he said before, that God would visit all nations with punishment, whereas, there was then no nation in the world friendly to the Jews. But in this there is nothing inconsistent; for God caused all the enemies of the Church to assail one another on every side, and to destroy themselves with mutual slaughters. Hence, when he designed to take vengeance on the Tyrians and Sidonians, he roused up the Persian and Medes; and when he purposed to punish the Persian and Medes, he called the Greeks into Asia; and he had before brought low the Assyrians. Thus he armed all nations, but each in its turn; and one after the other underwent the punishment they deserved. And so the expression of the Prophet must not be taken in a too restricted sense, as though the Lord would at the same time collect an army from the whole world, to punish the enemies of his Church; but that he rouses the whole world, so that some suffer punishment from others; and yet no enemy of the Church remains unpunished. We now perceive the Prophet’s objects in saying, Publish this among the nations; that is, God will move dreadful tumults through the whole world, and will do this for the sake of his Church: for though he exposes his people to many miseries, he will yet have the remnant, as we have before seen, to be saved.

He afterwards adds, Beat your plowshares into swords. When Isaiah and Micah prophesied of the kingdom of Christ, they said, ‘Beat your swords into pruninghooks, and your spears into plowshares’, (Isaiah 2:4, Micah 4:3.) This sentence is now inverted by Joel. The words of Isaiah and Micah were intended figuratively to show that the world would be at peace when Christ reconciled men to God, and taught them to cultivate brotherly kindness. But the Prophet says here, that there would be turbulent commotions everywhere, so that there would be no use made of the plough or of the pruninghook; husbandmen would cease from their labor, the land would remain waste; for this is the case when a whole country is exposed to violence; no one dares go out, all desert their fields, cultivation is neglected. Hence the Prophet says, ‘Turn your plowshares into swords, and your pruninghooks into spears;’ that is, field labor will cease, and all will strenuously apply themselves to war. And let the weak say, I am strong, for there will then be no exemption from war. Excuses, we know, availed formerly on the ground of age or disease, when soldiers were collected; and if any one could have pleaded disease, he was dismissed; but the Prophet says, that there will be no exemption then; “God”, he says, “will excuse none, he will compel all to become warriors, he will even draw out all the sick from their beds; all will be constrained to put on arms”. It hence appears how ardently the Lord loves his Church, since he spares no nations and no people, and exempts none from punishment; for all who have vexed the Church must necessarily receive their recompense. Since then God so severely punishes the enemies of his Church, he thereby gives a singular evidence of his paternal love to us.

At length he concludes, There will Jehovah overthrow thy mighty ones. Though the Prophet uses the singular number, “thy”, he no doubt refers to the whole earth; as though he said, “Whatever enemies there may be to my people, I will cut them down, however strong they may be.” We now perceive that everything the Prophet has hitherto said has been for this end — to show, that God takes care of the safety of his Church, even in its heaviest afflictions, and that he will be the avenger of wrongs, after having for a time tried the patience of his people and chastised their faults — that there will be a turn in the state of things, so that the condition of the Church will be ever more desirable, even under its greatest evils, than of those whom the Lord bears with and indulges, and on whom he does not so quickly take vengeance.

Prayer.

Grant, Almighty God, that as we are assailed on every side by enemies, and as not only the wicked according to the flesh are incensed against us, but Satan also musters his forces and contrives in various ways to ruin us, — O grant, that we being furnished with the courage thy Spirit bestows, may fight to the end under thy guidance and never be wearied under any evils. And may we, at the same time, be humbled under thy mighty hand when it pleases thee to afflict us and so sustain all our troubles that with a courageous mind we may strive for that victory which thou promises to us, and that having completed all our struggles we may at length attain that blessed rest which is reserved for us in heaven through Jesus Christ our Lord. Amen.

Lecture Forty-eighth

Joel 3:12

12. Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about.

12. Expergefiant et ascendant gentes ad vallem Josaphat: quia illic sedebo ad judicandum omnes gentes ex circuitu.

The Prophet proceeds with the same subject, — that God will at length become an avenger of the wrongs of his people, when they shall be unjustly harassed by profane men. We indeed know that God does not immediately succor his servants but rests as though he did not regard their troubles; but this he does to try their patience; and then at a suitable time he declares that he had not been indifferent, but had noticed the evils done to them, and deferred punishment until the wickedness of his enemies had been completed. So he says now, that God will at length be the defender of his people against all the nations assembled from every quarter in the valley of Jehoshaphat. Of this valley we have said enough already. But the chief thing is, that the afflictions of the Church shall not go unpunished; for God at the right time will ascend his tribunal, and cause all nations from every part of the earth to assemble and to be there judged. Now it follows —

Joel 3:13

13. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great.

13. Mittite falcem, quia maturuit messis: venite, descendite, quia plenum est torcular, refertae sunt cuppae, quia multiplicata est malitia ipsorum.

As God defers his judgments when miserable men groan under their burdens, the Prophet uses a form of speech, which represents God as not delaying, but, on the contrary, as hastening to judgment, though this be not perceived by carnal minds; for these two things well agree together — God waiting his opportunity as to the ungodly and suspending the punishment they deserve — and yet quickly accelerating their destruction; for he is said to defer with respect to men, because one day with us is like a hundred years; and he is said to hasten, because he knows the exact points of time. So he says in this place, Put forth the sickle, for the harvest has ripened. He uses metaphorical words, but he afterwards expresses without a figure what he means and says, that their wickedness had multiplied

But there are here two metaphors, the one taken from the harvest, and the other from the vintage. The Prophet calls those reapers who have been destined to execute his judgment; for God makes use as it were of the hired work of men, and employs their hands here and there as he wills. He afterwards adds another metaphor, taken from the vintage, Full, he says, are the presses and the vats overflow; and at last he expresses what they mean, — that their wickedness had multiplied, that is, that it was overflowing. God said to Abraham, that the wickedness of the Canaanites was not then completed; and long was the space which he mentioned for he said that after four hundred years he would take vengeance on the enemies of his people: that was a long time; and Abraham might have objected and said “Why should God rest for so long a time?” The answer was this, — that their wickedness was not as yet completed. But the Prophet says here, that their wickedness had multiplied; he therefore gives to God’s servants the hope of near vengeance, as when the harvest approaches and the vintage is nigh at hand; for then all have their minds refreshed with joy. Such is the Prophet’s design; to encourage the faithful in their hope and expectation of a near deliverance, he declares that the iniquities of their enemies had now reached their full measure, so that God was now ready to execute on them his vengeance. This is the purport of the whole. It follows —

Joel 3:14

14. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision.

14. Populi, populi in vale concisionis (vel, tribulae,) quia propinquus dies Jehovae in valle concisionis.

The Prophet confirms the same truth; but he multiplies words, because the devastation of the Church might have taken away all hope from God’s servants; for who could have said that the Church could be restored when it was so miserably wasted, yea, almost reduced to nothing? For the people were so scattered that the name of Israel was of no account. The people then had ceased to exist, for they had lost their name; in short, the constitution of the Church was dissolved, and all might have said, that the people were given up to thousand modes of destruction, as all execrated the name of Israel. Since it was so, whatever the Prophets said of the restoration of the people might certainly have seemed incredible. The repetition then is not superfluous, when the Prophet in various forms of words testifies and affirms that God would abide faithful, and that, though Israel should perish according to what men could see, yet God had power enough to vivify the people when dead: hence the Prophet speaks emphatically, Nations! Nations! for he assumes here the character of a herald, as indeed this office had been committed to him, and shows that his predictions would not be fruitless, that he declared not words which would vanish into air, but that whatever he declared in God’s name was full of power and energy. It might indeed have appeared ridiculous in the Prophet to summon all nations since his doctrine was laughed to scorn, even at Jerusalem. How could his voice penetrate to the utmost borders of the world and be there heard? Though hidden then was the power of this prediction, it yet showed itself at last, and it was really made evident that the Prophet spoke not in vain.

Besides, he addresses the nations as though they could hear; but he raises thus his voice, and nobly triumphs over all the wicked for the sake of the godly, though the wicked then proudly ruled and with high disdain: “They shall come,” he says, “at length before God’s tribunal, though they now tread the Church under foot; yea, the nations, the nations.” He does not now mention the valley of Jehoshaphat, but of concision. חרוף cheruts some take for a fixed decree; but the word means a sledge or an instrument for threshing. We know not the mode of threshing used by the Jews, but it is evident from several passages that חרוף cheruts was an instrument with which they were wont to thresh; and I am inclined to adopt this sense; for the Prophet had first called God’s judgment a harvest, then he compared it to presses. But if the word “concision” is more approved, I object not; at the same time, I do not doubt but that the Prophet alludes to threshing, as he ascribes to God his own office, that of scattering nations, who seem now to have conspired for the destruction of the Church. If any one considers it to mean a fixed decree, or a cutting off, as it means in Isaiah, I make no objection; for many give this interpretation. I have, however, explained what I most approve.

As to the drift of the subject, there is no ambiguity; the meaning of the Prophet is, — that God will so punish all the ungodly, that he will cut down and scatter them all, as when the corn is threshed on the floor.

At last he adds, that nigh was the day of Jehovah in the valley of the sledge. He intimates, that though God as yet connived at their wickedness, yet the day was coming on, unknown indeed to men, and that he would come at length to that valley, that is, that he would inflict such punishment as would prove that he was the protector of his people. Of this valley we have spoken already; and no doubt he has throughout a reference to it, otherwise he would not have used a suitable language, when he said, Ascend into the valley. But what is to ascend into the valley? for, on the contrary, he ought to have spoken of descending. But he compares Judea with other parts of the world; and it is, as it is well known elevated in its situation. Then the higher situation of Judea well agrees with the ascent of which the Prophet speaks. But he ever means that God would so punish the nations as to make it evident that he did this in favor of his Church, as we shall soon see more clearly. But he says —

Joel 3:15

15. The sun and the moon shall be darkened, and the stars shall withdraw their shining.

15. Sol et luna obscurabuntur (vel, contrahent nigredinem,) et stellae retrahent splendorem suum.

I have already explained this verse in chapter 2: the Prophet, as we then stated, describes in these words the terrible judgment of God, in order to shake off the indifference of men, who carelessly hear and despise all threatening, except the Lord storms their hearts. These figurative expressions then are intended to awaken the ungodly, and to make them know that it is a serious matter when the Lord proclaims his judgment. Let us now go on with the passage —

Joel 3:16

16. The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel.

16. Et Jehova e Sion rugiet, et e Jerusalem dabit (edat) vocem suam; et contremiscent coeli et terra: et Jehova spes erit populo suo, et fortitudo filiis Israel.

The Prophet explains here more clearly his object, or the end for which he had hitherto spoken of God’s judgment; for what we have heard served only to spread terror: but now the Prophet shows that his purpose was to console the faithful, and to give some relief to their troubles and sorrows. This is the reason why he introduces God as roaring from Zion and crying from Jerusalem. Roaring is ascribed to God, inasmuch as he compares himself in another place to a lion, when representing himself as the faithful protector of the salvation of his people: “I will be,” he says, “like the lion, who suffers not the prey to be taken from him, but boldly defends it with all the fierceness he possesses: so also will I do, I will not suffer my people to be taken from me.” In this sense does the Prophet now say, that God will roar from Zion. God had been for a time despised; for the nations had prevailed against his chosen people, and plundered them at their pleasure; and God then exercised not his power. Since God had been for a time still, the Prophet says now, that he will not always conceal himself, but that he will undertake the defense of his people, and be like a lion; for he will rise up in dreadful violence against all his enemies.

And tremble, he says, shall the heaven and the earth. As almost the whole world was opposed to his elect people, the Prophet carefully dwells on this point, that nothing might hinder the faithful from looking for the redemption promised to them: “Though the heaven and the earth,” he says, “raise oppositions God will yet prevail by his wonderful power. Tremble, he says, shall all the elements; what, then, will men do? Though they muster all their forces, and try all means, can they close up the way against the Lord, that he may not deliver his people?” We now understand the Prophet’s design in speaking of the shaking of heaven and earth.

He at last adds, God will be a hope to his people, and strength to the children of Israel. In this part he gives a sufficient proof of what I have stated, — that he denounces extreme vengeance on the nations for the sake of his Church; for the Lord will at length pity his people, though they may seem to have perished before he succors them. However past hope then the people may be in their own estimation and in that of all others, yet God will again raise up the expectation of all the godly, who shall remain, and will inspire them with new courage. He speaks in general of the children of Israel; but what he says belongs only to the remnant, of which the Prophet had lately spoken; for not all, we know, who derive their origin from the fathers according to the flesh, were true Israelites. The Prophet refers here to the true Church; and hence Israel ought to be taken for the genuine and legitimate children of Abraham; as Christ, in the person of Nathanael, calls those true Israelites who imitated the faith of their father Abraham. I shall to-day finish this Prophet; I do not therefore dwell much on every sentence. It now follows —

Joel 3:17

17. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

17. Et cognoscetis quod ego sim Jehova Deus vester, habitans iu Sion, monte sanctitatis meae: et erit Jerusalem sanctitas, et alieni non transibunt per eam amplius.

This is a confirmation of the preceding doctrine, ye shall know, he says, that I am your God. The Prophet intimates that the favor of God had been so hidden during the afflictions of the people, that they could not but think that they were forsaken by God. His word ought indeed to be sufficient for us in the greatest evils; for though God may cast us into the deepest gulfs, yet when he shines upon us by his word, it ought to be a consolation abundantly available to sustain our souls. But yet, unless God really appears, we are confounded, and ask where is his power. For this reason the Prophet now says, that the faithful shall at length know, that is, really know him as their God.

There is a twofold knowledge, — the knowledge of faith, received from his word, — and the knowledge of experience, as we say, derived from actual enjoyment. The faithful ever acknowledge that salvation is laid up for them in God; but sometimes they stagger and suffer grievous torments in their minds, and are tossed here and there. However it may be with them, they certainly do not by actual enjoyment know God to be their Father. The Prophet therefore now treats of real knowledge, when he says, that they shall know that they have a God, — how are they to know this? By experience. Now this passage teaches us, that though God should not put forth his hand manifestly to help us, we ought yet to entertain good hope of his favor; for the Prophet spoke for this end, — that the godly might, before the event or the accomplishment of the prophecy should come, look to God and cast on him all their cares. Then the faithful, before they had real knowledge, knew God to be their Father, and hence hesitated not to flee to him though what the Prophet testified had not yet been visibly accomplished.

Dwelling in Zion, the mountain of my holiness: This has been designedly added, that the faithful might know, that God made not a covenant in vain with Abraham, that mount Zion had not in vain been chosen, that they might there call on God; for we must have our attention called to the promises, otherwise all doctrine will become frigid. Now we know that all the promises have been founded on a covenant, that is, because God had adopted the people, and afterwards deposited his covenant in the hand of David, and then he designated mount Zion as his sanctuary. Since, then, all the promises flow from this fountain, it was necessary to call the attention of the Jews to the covenant: and this is the reason why the Prophet says now that God dwells in Zion; for otherwise this doctrine would no doubt only lead to superstition. God, indeed, we know, cannot be included within the circumference of any place, much less could he be confined to the narrow limits of the temple; but he dwelt on mount Zion on account of his own law, because he made a covenant with Abraham, and afterwards with David.

It then follows, And Jerusalem shall be holy, and aliens shall not pass through it any more. While he declares that Jerusalem shall be holy, he exempts it at the same time from profanation. We know that it is a common mode of speaking in Scripture, and what often occurs, that God’s heritage is holy, and also, that they profaned it. Hence, when the people were exposed as a prey to the pleasure of their enemies, the heritage of God became forsaken and polluted, profane men trod Jerusalem as it were under foot. But now the Prophet exempts the holy city from this pollution, as though he said, “The Lord will not allow his people to be thus miserably harassed, and will show that this city has been chosen by him, and that he has in it his dwelling. Aliens then shall no more pass through it — Why? For it is first the holy city of God, and then, of his Church.

But as this promise extends to the whole kingdom of Christ, God doubtless makes here a general promise, that he will be the protector of his Church, that it may not be subject to the will of enemies; and yet we see that it often happens otherwise. But this ought to be imputed to our sins, for we make the breaches. God would, indeed be a wall and a rampart to us, as it is said elsewhere, (Isaiah 26:1;) but we betray his Church by our sins. Hence aliens occupy a place in it: Ye we see at this day; for Antichrist, as it has been foretold, has now for ages exercised dominion in God’s sanctuary. Since it is so, we ought to mourn at seeing God’s holy Church profaned. Let us yet know, that God will take care to gather his elect, and to cleanse them from every pollution and defilement. It follows —

Joel 3:18-19

18. And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

18. Et erit in die illa, stillabunt montes mustum, et colles decurrere facient lac; et omnes rivi Jehudah emittent aquas (hoc est, descendere facient,) et fons e domo Jehovae egredietur et irrigabit vallem Sittim.

19. Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land.

19. Aegyptus in solitudinem erit, et Edom in desertum solitudinis erit, propter vexationem filiorum Jehudah; quia fuderunt sanguinem innoxium (vel, purum) in terra sua (vel, ipsorum.)

The Prophet here declares that God will be so bountiful to his people, that no good things will be wanting to them either in abundance or variety. When God then shall restore his Church, it will abound, he says, in every kind of blessing: for this is the meaning of this language, Distill new wine shall the mountains, and the hills shall make milk to run down; and all rivers also shall have abundant waters, and a fountain shall arise from the house of Judah to irrigate the valley of Shittim. We now perceive the design of Joel. But we must remember that when the Prophets so splendidly extol the blessings of God, they intend not to fill the minds of the godly with thoughts about eating and drinking; but profane men lay hold on such passages as though the Lord intended to gratify their appetite. We know, indeed, that God’s children differ much from swine: hence God fills not the faithful with earthly things, for this would not be useful for their salvation. At the same time, he thus enlarges on his blessings, that we may know that no happiness shall in any way be wanting to us, when God shall be propitious to us. We hence see that our Prophet so speaks of God’s earthly blessings, that he fills not the minds of the godly with these things but desires to raise them above, as though he said, that the Israelites would in every way be happy, after having in the first place been reconciled to God. For whence came their miseries and distresses of every kind, but from their sins? Since, then, all troubles, all evils, are signs of God’s wrath and alienation, it is no wonder that the Lord, when he declares that he will be propitious to them, adds also the proofs of his paternal love, as he does here: and we know that it was necessary for that rude people, while under the elements of the Law, to be thus instructed; for they could not as yet take solid food, as we know that the ancients under the Law were like children. But it is enough for us to understand the design of the Holy Spirit, namely, that God will satisfy his people with the abundance of all good things, as far as it will be for their benefit. Since God now calls us directly to heaven, and raises our minds to the spiritual life, what Paul says ought to be sufficient, — that to godliness is given the hope, not only of future life, but also of that which is present, (1 Timothy 4;) for God will bless us on the earth, but it will be, as we have already observed, according to the measure of our infirmity.

The valley of Shittim was nigh the borders of the Moabites, as we learn from Numbers 25:1, and Joshua 2:1. Now when the Prophet says, that waters, flowing from the holy fountains would irrigate the valley of Shittim, it is the same as though he said, that the blessing of God in Judea would be so abundant, as to diffuse itself far and wide, even to desert valleys.

But he afterwards joins, that the Egyptians and Idumeans would be sterile and dry in the midst of this great abundance of blessings, for they were professed enemies to the Church. Hence God in this verse declares that they shall not be partakers of his bounty; that though all Judea would be irrigated, though it would abound in honeys milk, and wine, yet these would remain barren and empty; Mizraim, then, shall be a solitude, Edom shall be a desert of solitude. Why? Because of the troubles, he says, brought on the children of Judah. God again confirms this truth, that he has such a concern for his Church, that he will avenge wrongs done to it. God, then, does not always come to our help when we are unjustly oppressed, though he has taken us under his protection; but he suffers us for a time to endure our evils; and yet the end will show, that we have been ever dear to him and precious in his sight. So he says now, that for the harassments which the Egyptians and Idumeans occasioned to the children of Judah, they shall be destitute, notwithstanding the abundance of all good things.

Because they shed, he says, innocent blood in their (or, in their own) land. If we refer this to Egypt and Idumea, the sense will be, that they had not protected fugitives, but, on the contrary, cruelly slew them, as though they had been sworn enemies. Many, we know, during times of distress, fled to Egypt and Idumea, to seek refuge there. As, then, the Egyptians had been so inhuman towards the distressed, the Prophet threatens them with vengeance. But I prefer to view what is said as having been done in Judea; they have then shed innocent Blood, that is, in Judea itself. As God had consecrated this land to himself to pollute it with unjust slaughters was a more atrocious crime. Forasmuch then as the Egyptians and Idumeans thus treated the Jews, and slew them in their own country in a base manner, though they were abiding quietly at home, it is no wonder that God declares, that he would be the avenger of these wrongs. It follows —

Joel 3:20

20. But Judah shall dwell for ever, and Jerusalem from generation to generation.

20. Et Jehudah in aeternum habitabit (alii passive accipiunt, habitabitur) et Jerusalem erit in generationem et generationem.

God here testifies that his redemption would not be for a short time, but that its fruit would be for a long, period, yea, perpetual: for it would be but a small thing for the Church to be redeemed, except God kept it safe under his own power. This second thing the Prophet now adds, — that Judah shall always remain safe, and that Jerusalem shall be for a continued succession of ages. The ungodly, we know, sometimes flourish for a time, though before God they are already doomed to destruction. But the Prophet here declares, that the fruit of the redemption he promises will be eternal: for God is not led to deliver his Church only for a moment, but he will follow it with perpetual favor, and remain constant in his purpose and ever like himself; he is therefore the eternal and faithful protector of his people. The last verse follows —

Joel 3:21

21. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion.

21. Et mundabo sanguinem corum, non mundavi: et Jehova habitans in Sion.

The beginning of the verse is in various ways explained. Some make a stop after cleanse thus, “I will cleanse, yet their blood I will not cleanse;” as though God had said, that he would forgive heathen nations all their other wrongs, but could not forgive them the great cruelty they had exercised against his elect. So the sense would be, “Avarice may be borne, I could pass by robberies; but, since they slew my people, I am in this case wholly unforgiving.” Hence, according to this view, God shows how precious to him is the life of his saints, inasmuch as he says, that he will not be pacified towards those ungodly men who have shed innocent blood. But this sense seems rather too forced. Others render thus, “Their blood will I cleanse, and will not cleanse,” that is, “I will cleanse the Jews from their defilements, but I will not use extreme severity;” as he says also in Isaiah 48, ‘I will not refine thee as gold or silver, for thou wouldest turn all into dross.’ They hence think that God promises here such a cleansing of the Church, as that he would not use extreme rigor, but moderate his cleansing, as it is needful with regard to our defilements, of which we are all so full.

But this sense seems to me more simple, — that God would cleanse the blood which he had not cleansed; as though he said, “I have not hitherto cleansed the pollutions of my people; they are then become, as it were, putrid in their sins; but now I will begin to purify all their wickedness, that they may shine pure before me.” There is a relative understood as is often the case in Hebrew. But נקה neke is taken in Jeremiah 30:11, in another sense, that God will exterminate his Church: but we cannot in this place elicit any other meaning than that God will cleanse his Church from pollutions; for the Prophet, no doubt, means the defilements of which the people were full. They will not, then, be able to enjoy the favor of God while lying in their filth. Now God, in promising to be a Redeemer, comes to the very fountain and the first thing, — that he will wash away their filth; for how could God be the Redeemer of the people, except he blotted out their sins? For as long as he imputes sins to us, he must necessarily be angry with us, we must be necessarily altogether alienated from him and deprived of his blessing. He then does not say in vain that he will be a purifier; for when pollutions are cleansed, there follows another thing, which we have already noticed as to this, future redemption, and with this —

He at last concludes and says And Jehovah shall dwell in Zion. The Prophet recalls again the attention of the people to the covenant; as though he said, “God has willingly and bountifully promised all that has been mentioned, not because the people have deserved this, but because God has deigned long ago to adopt the children of Abraham, and has chosen mount Zion as his habitation.” He shows then this to be the reason why God was now inclined to mercy, and would save a people, who had a hundred times destroyed themselves by their sins.

Prayer.

Grant, Almighty God, that as we have, in this world, to fight continually, not only with one kind of enemies, but with numberless enemies, and not only with flesh and blood, but also with the devil, the prince of darkness, — O grant, that, being armed with thy power, we may persevere in this contest; and when thou afflictest us for our sins, may we learn to humble ourselves, and so submit to thy authority, that we may hope for the redemption promised to us; and though tokens of thy displeasure may often appear to us, may we yet ever raise up our minds by hope to heaven, and from thence look for thy only begotten Son, until, coming as the Judge of the world, he gathers us and brings us to the fruition of that blessed and eternal life, which he has obtained for us by his own blood. Amen.

End of the Commentaries on Joel.

Lecture Forty-ninth

He shows himself the time when he began to discharge his office of a teacher; but it does not appear how long he prophesied. The Jews indeed, think that his course was long; he continued his office, as they write, under four kings. But he mentions here only the reigns of Uzziah and Jeroboam. His purpose was to mark the time when he began to execute his office of a Prophet, but not to express how long he labored for God in that office; and why he mentions only the beginning, we shall in its proper place notice. It is, indeed, certain, that he commenced his work under king Uzziah, and under king Jeroboam: and this also is to be noticed, that he was appointed a Prophet to the kingdom of Israel. For though he arose from the tribe of Judah, yet the Lord, as we shall see set him over the kingdom of Israel. He sometimes turns his discourse to the tribe of Judah, but only, as it were, accidentally, and as occasion led him; for he mainly addressed the Ten Tribes. I now come to his words.

Chapter 1.

Amos 1:1

1. The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.

1. Verba Amos, qui fuit inter pastores (vel, pecuarios) ex Tucua: quae vidit super Israel diebus Uzziah regis Juhudah, et diebus Jarobeam filii Joas regis Israel, biennio ante motum (vel χασμα) terrae. nominibus, quia de sensu Prophetae satis constabit. Nunc venio ad inscriptionem libri.)

CHAPTER 3

Joe 3:1-21. God's Vengeance on Israel's Foes in the Valley of Jehoshaphat. His Blessing on the Church.

1. bring again the captivity--that is, reverse it. The Jews restrict this to the return from Babylon. Christians refer it to the coming of Christ. But the prophet comprises the whole redemption, beginning from the return out of Babylon, then continued from the first advent of Christ down to the last day (His second advent), when God will restore His Church to perfect felicity [Calvin].

2. Parallel to Zec 14:2, 3, 4, where the "Mount of Olives" answers to the "Valley of Jehoshaphat" here. The latter is called "the valley of blessing" (Berachah) (2Ch 20:26). It lies between Jerusalem and the Mount of Olives and has the Kedron flowing through it. As Jehoshaphat overthrew the confederate foes of Judah, namely, Ammon, Moab, &c. (Psa 83:6-8), in this valley, so God was to overthrow the Tyrians, Zidonians, Philistines, Edom, and Egypt, with a similar utter overthrow (Joe 3:4, 19). This has been long ago fulfilled; but the ultimate event shadowed forth herein is still future, when God shall specially interpose to destroy Jerusalem's last foes, of whom Tyre, Zidon, Edom, Egypt, and Philistia are the types. As "Jehoshaphat" means "the judgment of Jehovah," the valley of Jehoshaphat may be used as a general term for the theater of God's final judgments on Israel's foes, with an allusion to the judgment inflicted on them by Jehoshaphat. The definite mention of the Mount of Olives in Zec 14:4, and the fact that this was the scene of the ascension, makes it likely the same shall be the scene of Christ's coming again: compare "this same Jesus ... shall so come in like manner as ye have seen Him go into heaven" (Ac 1:11).

all nations--namely, which have maltreated Judah.

plead with them--(Is 66:16; Eze 38:22).

my heritage Israel--(De 32:9; Jr 10:16). Implying that the source of Judah's redemption is God's free love, wherewith He chose Israel as His peculiar heritage, and at the same time assuring them, when desponding because of trials, that He would plead their cause as His own, and as if He were injured in their person.

3. cast lots for my people--that is, divided among themselves My people as their captives by lot. Compare as to the distribution of captives by lot (Ob 11; Na 3:10).

given a boy for ... harlot--Instead of paying a harlot for her prostitution in money, they gave her a Jewish captive boy as a slave.

girl for wine--So valueless did they regard a Jewish girl that they would sell her for a draught of wine.

4. what have ye to do with me--Ye have no connection with Me (that is, with My people: God identifying Himself with Israel); I (that is, My people) have given you no cause of quarrel, why then do ye trouble Me (that is, My people)? (Compare the same phrase, Jos 22:24; Jud 11:12; 2Sa 16:10; Mt 8:29).

Tyre ... Zidon ... Palestine--(Am 1:6, 9).

if ye recompense me--If ye injure Me (My people), in revenge for fancied wrongs (Eze 25:15-17), I will requite you in your own coin swiftly and speedily.

5. my silver ... my gold--that is, the gold and silver of My people. The Philistines and Arabians had carried off all the treasures of King Jehoram's house (2Ch 21:16, 17). Compare also 1Ki 15:18; 2Ki 12:18; 14:14, for the spoiling of the treasures of the temple and the king's palace in Judah by Syria. It was customary among the heathen to hang up in the idol temples some of the spoils of war as presents to their gods.

6. Grecians--literally, "Javanites," that is, the Ionians, a Greek colony on the coast of Asia Minor who were the first Greeks known to the Jews. The Greeks themselves, however, in their original descent came from Javan (Ge 10:2, 4). Probably the germ of Greek civilization in part came through the Jewish slaves imported into Greece from Phoenicia by traffickers. Eze 27:13 mentions Javan and Tyre as trading in the persons of men.

far from their border--far from Judea; so that the captive Jews were cut off from all hope of return.

7. raise them--that is, I will rouse them. Neither sea nor distance will prevent My bringing them back. Alexander, and his successors, restored to liberty many Jews in bondage in Greece [Josephus, Antiquities, 13.5; Wars of the Jews, 3.9,2].

8. sell them to ... Sabeans--The Persian Artaxerxes Mnemon and Darius Ochus, and chiefly the Greek Alexander, reduced the Phoenician and Philistine powers. Thirty thousand Tyrians after the capture of Tyre by the last conqueror, and multitudes of Philistines on the taking of Gaza, were sold as slaves. The Jews are here said to do that which the God of Judah does in vindication of their wrong, namely, sell the Phoenicians who sold them, to a people "far off," as was Greece, whither the Jews had been sold. The Sabeans at the most remote extremity of Arabia Felix are referred to (compare Jr 6:20; Mt 12:42).

9. The nations hostile to Israel are summoned by Jehovah to "come up" (this phrase is used because Jerusalem was on a hill) against Jerusalem, not that they may destroy it, but to be destroyed by the Lord (Eze 38:7-23; Zec 12:2-9; 14:2, 3).

Prepare war--literally, sanctify war: because the heathen always began war with religious ceremonies. The very phrase used of Babylon's preparations against Jerusalem (Jr 6:4) is now used of the final foes of Jerusalem. As Babylon was then desired by God to advance against her for her destruction, so now all her foes, of whom Babylon was the type, are desired to advance against her for their own destruction.

10. Beat your ploughshares into swords--As the foes are desired to "beat their ploughshares into swords, and their pruning hooks into spears," that so they may perish in their unhallowed attack on Judah and Jerusalem, so these latter, and the nations converted to God by them, after the overthrow of the antichristian confederacy, shall, on the contrary, "beat their swords into ploughshares, and their spears into pruning hooks," when under Messiah's coming reign there shall be war no more (Is 2:4; Ho 2:18; Mi 4:3).

let the weak say, I am strong--So universal shall be the rage of Israel's foes for invading her, that even the weak among them will fancy themselves strong enough to join the invading forces. Age and infirmity were ordinarily made valid excuses for exemption from service, but so mad shall be the fury of the world against God's people, that even the feeble will not desire to be exempted (compare Psa 2:1-3).

11. Assemble--"Hasten" [Maurer].

thither--to the valley of Jehoshaphat.

thy mighty ones--the warriors who fancy themselves "mighty ones," but who are on that very spot to be overthrown by Jehovah [Maurer]. Compare "the mighty men" (Joe 3:9). Rather, Joel speaks of God's really "mighty ones" in contrast to the self-styled "mighty men" (Joe 3:9; Psa 103:20; Is 13:3; compare Da 10:13). Auberlen remarks: One prophet supplements the other, for they all prophesied only "in part." What was obscure to one was revealed to the other; what is briefly described by one is more fully so by another. Daniel calls Antichrist a king, and dwells on his worldly conquests; John looks more to his spiritual tyranny, for which reason he adds a second beast, wearing the semblance of spirituality. Antichrist himself is described by Daniel. Isaiah (Is 29:1-24), Joel (Joe 3:1-21) and Zechariah (Zec 12:1-14:21), describe his army of heathen followers coming up against Jerusalem, but not Antichrist himself.

12. See Joe 3:2.

judge all the heathen round about--that is, all the nations from all parts of the earth which have maltreated Israel; not merely, as Henderson supposes, the nations round about Jerusalem (compare Psa 110:6; Is 2:4; Mi 4:3, 11-13; Zep 3:15-19; Zec 12:9; 14:3-11; Mal 4:1-3).

13. Direction to the ministers of vengeance to execute God's wrath, as the enemy's wickedness is come to its full maturity. God does not cut off the wicked at once, but waits till their guilt is at its full (so as to the Amorites' iniquity, Ge 15:16), to show forth His own long-suffering, and the justice of their doom who have so long abused it (Mt 13:27-30, 38, 40; Re 14:15-19). For the image of a harvest to be threshed, compare Jr 51:33; and a wine-press, Is 63:3 and La 1:15.

14. The prophet in vision seeing the immense array of nations congregating, exclaims, "Multitudes, multitudes!" a Hebraism for immense multitudes.

valley of decision--that is, the valley in which they are to meet their "determined doom." The same as "the valley of Jehoshaphat," that is, "the valley of judgment" (see on Joe 3:2). Compare Joe 3:12, "there will I sit to judge," which confirms English Version rather than Margin, "threshing." The repetition of "valley of decision" heightens the effect and pronounces the awful certainty of their doom.

15. (See on Joe 2:10; Joe 2:30).

16. (Compare Eze 38:18-22). The victories of the Jews over their cruel foe Antiochus, under the Maccabees, may be a reference of this prophecy; but the ultimate reference is to the last Antichrist, of whom Antiochus was the type. Jerusalem being the central seat of the theocracy (Psa 132:13), it is from thence that Jehovah discomfits the foe.

roar--as a lion (Jr 25:30; Am 1:2; 3:8). Compare as to Jehovah's voice thundering, Psa 18:13; Ha 3:10, 11.

Lord ... the hope of his people--or, "their refuge" (Psa 46:1).

17. shall ye know--experimentally by the proofs of favors which I shall vouchsafe to you. So "know" (Is 60:16; Ho 2:20).

dwelling in Zion--as peculiarly your God.

holy ... no strangers pass through--to attack, or to defile, the holy city (Is 35:8; 52:1; Zec 14:21). Strangers, or Gentiles, shall come to Jerusalem, but it shall be in order to worship Jehovah there (Zec 14:16).

18. mountains ... drop ... wine--figurative for abundance of vines, which were cultivated in terraces of earth between the rocks on the sides of the hills of Palestine (Am 9:13).

hills ... flow with milk--that is, they shall abound in flocks and herds yielding milk plentifully, through the richness of the pastures.

waters--the great desideratum for fertility in the parched East (Is 30:25).

fountain ... of ... house of ... Lord ... water ... valley of Shittim--The blessings, temporal and spiritual, issuing from Jehovah's house at Jerusalem, shall extend even to Shittim, on the border between Moab and Israel, beyond Jordan (Nu 25:1; 33:49; Jos 2:1; Mi 6:5). "Shittim" means "acacias," which grow only in arid regions: implying that even the arid desert shall be fertilized by the blessing from Jerusalem. So Eze 47:1-12 describes the waters issuing from the threshold of the house as flowing into the Dead Sea, and purifying it. Also in Zec 14:8 the waters flow on one side into the Mediterranean, on the other side into the Dead Sea, near which latter Shittim was situated (compare Psa 46:4; Re 22:1).

19. Edom--It was subjugated by David, but revolted under Jehoram (2Ch 21:8-10); and at every subsequent opportunity tried to injure Judah. Egypt under Shishak spoiled Jerusalem under Rehoboam of the treasures of the temple and the king's house; subsequently to the captivity, it inflicted under the Ptolemies various injuries on Judea. Antiochus spoiled Egypt (Da 11:40-43). Edom was made "desolate" under the Maccabees [Josephus, Antiquities, 12.11,12]. The low condition of the two countries for centuries proves the truth of the prediction (compare Is 19:1, &c.; Jr 49:17; Ob 10). So shall fare all the foes of Israel, typified by these two (Is 63:1, &c.).

20. dwell for ever--(Am 9:15), that is, be established as a flourishing state.

21. cleanse ... blood ... not cleansed--I will purge away from Judah the extreme guilt (represented by "blood," the shedding of which was the climax of her sin, Is 1:15) which was for long not purged away, but visited with judgments (Is 4:4). Messiah saves from guilt, in order to save from punishment (Mt 1:21).

The valley of Jehoshaphat - There is no such valley in the land of Judea; and hence the word must be symbolical. It signifies the judgment of God, or Jehovah judgeth; and may mean some place (as Bp. Newcome imagines) where Nebuchadnezzar should gain a great battle, which would utterly discomfit the ancient enemies of the Jews, and resemble the victory which Jehoshaphat gained over the Ammonites, Moabites, and Edomites, 2Chr 20:22-26.

And parted my land - The above nations had frequently entered into the territories of Israel; and divided among themselves the lands they had thus overrun.

While the Jews were in captivity, much of the land of Israel was seized on, and occupied by the Philistines, and other nations that bordered on Judea.

Have given a boy for a harlot - To such wretched circumstances were the poor Jews reduced in their captivity, that their children were sold by their oppressors; and both males and females used for the basest purposes. And they were often bartered for the necessaries or luxuries of life. Or this may refer to the issue of the Chaldean war in Judea, where the captives were divided among the victors. And being set in companies, they cast lots for them: and those to whom they fell sold them for various purposes; the boys to be slaves and catamites, the girls to be prostitutes; and in return for them they got wine and such things. I think this is the meaning of the text.

What have ye to do with me - Why have the Syrians and Sidonians joined their other enemies to oppress my people? for they who touch my people touch me.

Will ye render me a recompense? - Do you think by this to avenge yourselves upon the Almighty? to retaliate upon God! Proceed, and speedily will I return your recompense; I will retaliate.

Ye have taken my silver and my gold - The Chaldeans had spoiled the temple, and carried away the sacred vessels, and put them in the temple of their own god in Babylon.

In those days - When I shall by Cyrus bring Judah out of Babylon. Of Judah - As the type of the whole remnant that are saved. And Jerusalem - For beside what refers to the two tribes restored by Cyrus, the bringing back the captivity of the whole Israel of God by Christ is to be considered all along through this chapter.

All nations - In the type it is all those nations that have oppressed Judah, in the anti - type, all nations that have been enemies to Christ and the church. Into the valley of Jehoshaphat - I will debate my people's cause, and do them right in the midst of my church, signified by the valley of Jehoshaphat. Parted my land - Such is the injustice of the persecutors of the church now, and so God will judge them in due time.

Cast lots - It was customary with conquerors to divide the captives by lot, and so did these enemies of the Jews.

Yea - Have I done you any wrong, which you avenge upon my people? Or do you begin to violate the laws of neighbourhood and friendship, and think to escape? Do ye think you have to do with a poor opprest people, my people, and I nothing concerned at it? Palestine - On which were towns of trade, and merchants that bought and sold these captives. A recompence - Have I or my people so dealt with you? And if - If you will deal thus, I will speedily avenge myself and my people of you.

Taken - Either as part of the spoil, or as part of your pay. My silver - Silver and gold vessels dedicated to my service.

Remove them - That there might be no hope of their return to their country.

I will raise them - This was fulfilled when Alexander, and his successors dismissed all the Jews that were slaves in Greece, and gave them leave to return to their own country.

And I will sell - Give them up into the hands of the Jews.

This - These things which I will do to the enemies of God's people. The Gentiles - The Assyrians, Chaldeans, and Grecians successively. Prepare war - Make ready for wars against the enemies of my people.

I am strong - Put on strength and valour; let none be absent from this war.

Round about - All round about Judah. Thither - Toward Jerusalem; the church and heritage of God. Thy mighty ones - All those mighty warriors whom thou wilt make use of successively to punish the oppressors of thy church.

The heathen - The several nations in their appointed time, perhaps the Assyrians first under Salmaneser, next under Sennacherib, both of whom came up to the valley of Jehoshaphat. For there - In the midst of my people to plead with, condemn and punish the heathen round about Judea.

Put ye - Ye executioners of divine vengeance: begin to reap, cut down sinners ripe for judgment; let Tiglath Pilneser and his soldiers cut down Syria and its king, for their violence against my people. Let Cyaxares and his armies cut down Assyria. Let Nebuchadnezzar cut down Moab, Ammon, mount Seir, Egypt, Tyre, Zidon and the Philistines; after this let Cyrus reap down the ripened Babylonians, and Alexander the Medes and Persians. And let the divided Grecian captains cut down one another, 'till the Romans cut them down. And when this is done God will have mighty ones still to cut down his enemies, 'till the final judgment wherein they all shall for ever be destroyed. Get you down - In another metaphor the prophet declares the cutting off the church's enemies. The press - As the grapes in the press are trod, so the enemies of God's people, are to be trodden in the wine - press of God's displeasure. Overflow - The blood of slaughtered men runs as wine prest out, in greater abundance than the vats can hold. Is great - The violence and all manner of sins of these kingdoms is grown exceeding great.

In the valley of decision - Where God having gathered them, decided their quarrels, and by the conqueror punish the conquered for their sins against God and his people. The day - The day of vengeance.

Shall roar - He will strike the enemy with astonishment as the roaring of the lion astonishes the weaker beasts of the forest.

Dwelling - Very graciously present with you, and ever watching over you, and delighting to save you. Then - After her enemies are destroyed and the remnant is saved, and the Messiah is come; for to him and his days these things ultimately refer. Jerusalem - The church of Christ. Strangers - No profane or unclean person shall pass through it, or be found in it any more for ever.

The mountains - The vines planted upon the mountains. Shall flow - So fruitful shall the hills be, that milk shall abound every where. A fountain - The prophet alludes to those waters which were conveyed from some spring through conduit pipes towards the altar. This no doubt is a shadow of the purifying blood of Christ, and his sanctifying spirit and word. And in that it is said to come from the house of the Lord, it intimates that this saving grace shall be first preached from Jerusalem, and by the church, which is the house of God, shall be published to others. Shittim - Was a place in the plains of Moab. These spiritual waters shall flow down to the dry and thirsty, the barren and fruitless Gentiles, and make them fruitful.

Egypt - By Egypt we may understand all the enemies of the church who carry it toward the church, as Egypt carried it toward Israel. Edom - Edom was an implacable enemy to Judah in his greatest distress. And all who come under Edom's character are here threatened under this name. Judah - The people of God.

Judah - The redeemed of the Lord, his church.

And I will cleanse - Purge away both by the spirit of sanctification and by free pardon in the blood of the redeemer. Their blood - Their sinfulness, which before I had not taken away.

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

Though our dividing this Chapter from the former seems to some a beginning of some new matter, yet indeed the Prophet prosecutes his old Subject, and proceeds to declare how that great thing mention'd in the last ver. of the second chap. should be effected, and in this verse you have a Transition to that thing.

It is a note of great attention, and heeding what is to be here spoken.

When I shall by Cyrus the Type bring Iudah's people out of Babylonish Captivity; the emblem of a greater and worse Captivity

after the flesh as the Type, but, according to the mystery of it, Iudah signifieth the whole remnant, or residue of those God will save,

Both literally and typically understood, so that beside what refers to the History of the Two Tribes or Kingdom of the House of David restored out of Captivity by Cyrus, here is the bringing back the Captivity of the whole Israel of God by Christ the Messiah to be considered, and all along through this Chapter.

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 .

In the Type it is not simply all Nations, but all those Nations that have with hostile minds oppressed, and scattered Iudah in the Anti-type, 'tis all Nations that have been Enemies to Christ and the Church.

This is spoken with respect to the low scituation of the place, being a valley, and we descend into low parts; so here they are caused to go down.

Much difficulty Interpreters find in explaining this; we must look to it as a Type to somewhat signifyed by it, and so apply. The valley of Blessing where Iehoshaphat 2 Chron. 20.22, &c. discomfited mighty and numerous Enemies, and then triumpht in God with praises to him: So the whole Church may be this Valley of Blessing, and in this God will judge the Enemies of his people, and give them occasions of praising God for his righteous Judgments, and Jerusalem his Church shall see this as the Inhabitants of Ierusalem might see what is done in the Valley of Iehoshaphat, if they would be at a little pains to go out of the city,

after the manner of a just and impartial judge I will debate my peoples cause, and do them right

in midst of my Church signified by the Valley of Iehoshaphat, the Valley of the judgment of God.

Iudah Two Tribes, but as in their History bearing a Type of the Church of Christ;

purchased and possessed by me ever since they were brought out of Egypt; though many times invaded and injur'd by their unjust Neighbours who were so much their Enemies because they were my peculiar people, and kept to my worship.

Either by force driving them out of their Habitations, or else carrying them into Captivity, and dispersed them into their insolent humour, of which dispersion more follows, ver. 3.6, 8.

Divided among themselves the Land I gave to my people to hold immediately of me, so 'twas my Land that they divided, their robbery and spoil was sacriledge: Such is the injustice and oppression of Persecutors of the Church now, and so God will judge them in due time.

3 And they have cast lots for my people p, and have given a boy for an harlot , and sold a girl for wine, that they might drink .

Either procur'd a boy to bestow on some harlot or other which they kept, or gave a boy, instead of money, the price of an Harlot to be enjoy'd by lew'd Souldiers.

A young girl which being Captive, fell to their lot they have valued at a base, low price, and sold it for Wine,

so much as at one sitting one of them could drink; or perhaps for one draught of Wine when the barbarous Souldier was dry or minded to be drunk.

It was customary with Conquerors to divide the Captives by lot, and so did these Enemies of the Iews, Obad. ver. 11. and so did the Chaldeans on the Captive Ninevites, Nab. 3.10. tho' this was grievous, yet 'twas the common lot of Captives.

4 Yea, and what have ye to do with me O Tyre and Zidon , and all the coasts of Palastine ? will ye render me a recompence ? and if ye recompence me, swiftly and speedily will I return your recompence on your own head .

What just cause of quarrel have you against me? Have I done you any wrong which now you avenge upon my people? Or do you begin to violate the Laws of Neighbourhood, and Friendship, and think to escape? Do ye think you have to do with a poor opprest people, my people, and I nothing concern'd at it?

A great Mart Town which Neighbour to the Iews, and ought to be Friends, either joyn'd Forces with the Enemy against them, or retaining Friendship with the Enemy, bought the Iews for Slaves, and sold them again to strangers, to Graecians; this in his Man Trade, Tyre was accustomed to, Ezek. 27.13.

Zidon a famous antient Empory, whose Merchants also bought up Captive Iews at cheap rates of these barbarous Souldiers

which lay along the Midland Sea, among which were Towns of Trade, and Merchants that bought and sold these Captives.

Do ye this by way of reprisal? Have I or my people so dealt with you or yours?

I will, since you deal so with my people, and with me, certainly and speedily avenge my self and my people on you.

As you have used them, they shall use you. It is probable this may refer to the Assyrian Invasion, when Senacherib took all the fenced Cities of Iudah, and might sell the Captives, or to Salmanesers time when he captived the Ten Tribes, or it may be a prediction of what Tyre and Zidon, and these Cities of Palestine would do in the Babylonish successes; and a threat what God would do against them for it; but to whatever particular History it refer, who sees not this in it that God will plead the cause of his oppressed Church, and avenge it as his own cause?

5 Because ye have taken my silver and my gold , and have carried into your temples my goodly pleasant things .

You Tyrians, Zidonians, and Philistines have received at the hands of those you confederated with, you have taken them either as part of the spoil, or as part of your pay.

Silver and Gold Vessels dedicated to my Service in the Temple, and about the Altar.

And in contempt of me with proud insulting have presented them in your Temples to your Idols, as if they were mightier and more glorious than I; so did the Philistins carry the Ark into Dagons Temple, but it cost Dagon his head, 1 Sam. 5.4. and Nebuchadnezzar carried away the sacred Vessels when he spoiled the Temple.

God speaks of these after the manner of man, and so accounteth of these things.

Marginal references: Heb, desirable.

6 The children also of Judah , and the children of Jerusalem have ye sold unto the Grecians that ye might remove them far from their border .

The Iews who dwelt in the Land,

The Citizens of Ierusalem, or perhaps the young ones, Boys and Girls, as ver. 3. both of City and Country.

Tyrians, Zidonians, and Philistins, though Neighbours, and oftentimes befriended by the Iews, yet you have done this,

Or sons of Graecians, who either employed them as Slaves in Greece, or else sold them to other Nations for Slaves;

that there might be no hope to these poor Captives ever to return to their Countrey, nor fear to the Tyrians and Zidonians of being call'd to account for the injury by them 'twas done unto. Amos 1.6, 9. mentions this sin of the Philistins, and God's displeasure at it.

Marginal references: Heb. sons of the Gr[illegible: 1 letter]cians.

7 Behold, I will raise them out of the place whither ye have sold them , and will return your recompence upon your own head .

Observe it well, for as 'twill be strange when done, so it shall certainly to your joy be done O my people, and to the astonishment of your Enemies.

Awaken and raise them, though they lay sleeping, or as dead men, I will stir up some shall befriend them.

Fulfilled when Alexander Magnus and his Successors, as Iosephus lib. 13. cap. 5. reports dismiss'd all Iews that were Slaves in Greece, and gave them leave to return to their own Country.

And more than this, I will pay you in your own Coin, you shall read and know your sin in your punishment.

8 And I will sell your sons and your daughters into the hand of the children of Judah , and they shall sell them to the Sabeans , to a people afar off , for the LORD hath spoken it .

Give them up into the hands of the Iews, who thereby shall have opportunities of disposing of them as they see good, so you did with my people, so I will recompence you.

To the Iews, the posterity and kindred of those you sold.

Either as Factors for Nebuchadnezzar, or Alexander the Great and his Successors; or else as Merchants Trading on their own account, shall make this one part of their Trade to sell Graecians, Tyrians, &c. Now though we should not have any particular History that relates the transactions of these people in this kind; yet we may rest assured 'twas done since God said it should be done; nor can we expect, or is it necessary it should be, that the Iews should by a conquest of these people bring them Captives, and sell them; The Zidonians, Tyrians, and Philistins did not so against the Iews, but they bought particular persons out of the hands of Syrians and Assyrians, who took the Iews Captives; so when Tyre and Zidon and the Philistins shall be captivated by the Babylonish power, or by the Graecian, these shall sell their Captives either into the hands, or by the hands of the Iews.

Sabeans were a people in the parts of Arabia most remote from Tyre and Zidon, they were accounted the ends of the Earth; Mat. 12.42. and spread themselves along by the Sea-Coast on both sides of the Arabian Bay or Red Sea, and past over that Sea, and planted in Africa, and were part of that Country which now doth, or lately did belong to the Emperour of Abassia, who (as the King of Spain in both Indies) glorieth in being King of both Sabeas, and Successor to the Queen of Sheba; to one or both of these Sabeans did the Iewish mensellers dispose of those slaves.

This may be an elliptick speech thus to be filled up, and the Sabeans shall sell them, (i. e. whom they bought of the Iews) unto another Nation far off from the Sabeans; or else 'tis an additional description of this people and their Country.

Then 'twas done, whether we know when, or by whom, or how many were sold or no.

9 ¶ Proclaim ye this among the Gentiles : prepare war , wake up the mighty men , let all the men of war draw near , let them come up .

Publish, or make known, as by sound of Trumpet, some say 'tis an Ironie, I rather think 'tis a Declaration of what is to come to pass through some Ages before the coming of the Messiah, as will appear probable from what followeth;

Or these things which I am purposed to do in retaliating to the Enemies of my people, proclaim Wars which may make Captives for sale under the hand of my people,

the Assyrians, Chaldeans, Babylonians, and Graecians successively.

Make ready for Wars against the Enemies of my people, who shall by these be corrected, but their Enemies at last shall be destroyed.

The valiant men who dare attempt any thing, and are of great strength to execute what they attempt.

All the Captains, and experienced Souldiers, let them appear at the rendezvouz.

When marshal'd, let them march up on their design, toward the seat of the War which will now for many ages be in or about the Valley of Vision, the Church, the Valley of Judgment from the Lord.

Marginal references: Heb. [illegible: 1 word]

10 Beat your plow-shares into swords , and your pruning-hooks into spears , let the weak say I am strong .

Here is a prediction of War, and, such as should continue, with some intermissions, through many years, as on the contrary when swords are to be beaten into plow-shares, and spears into pruning-hooks; it was a prediction of peace, Is[illegible: 1 letter]. 2.4. lay aside your Husbandry in ploughing and sowing,

and let Gardiners, Vine-dressers, and Planters think of getting spears instead of pruning-hooks.

Either of Body through sickness or natural weakness, or else weak of mind, fearful, and cowardly

Put on strength and valour greater than he hath, let none be absent from this War.

Marginal references: Mic[illegible: 1 letter] [illegible: 1 span]; Or, [illegible: 1 word]; Zec[illegible: 1 letter]. [illegible: 1 span]

11 Assemble your selves , and come all ye heathen, and gather your selves together round about: thither cause thy mighty ones to come down , O LORD .

The War proclaimed ver. 9, provision made ver. 10. now hasten to the general Rendezvouz, embody your selves as you march, and hasten what you can as the word imports;

Not simply and in utmost latitude, but all that are here concerned;

All round about Iudea, the Nations near about this Valley of Vision

toward Iudea and Ierusalem; the Church, and Heritage of God.

Direct and lead them by thy providence, that they may pitch their Tents, or encamp there; let all thy mighty ones, whether Enemies of thy Church gathered against it, or Friends of thy Church, and gathered for its defence; let them all here encamp, or all those mighty Warriours which thou wilt make use of successively to punish the proud oppressours of thy Church; so the Chaldeans punisht Assyria, Persians and Medes punisht Babylon. Alexander punished the Persians, and the divided Captains Successors plagued one another with Wars within sight (as 'twere of Ierusalem and Iudah)

With which the Prophet comforts himself and God's people, intimating that all these mighty ones are under God's conduct, and he is in the midst of them to save his own people.

Marginal references: Or, in [illegible: 1 word] shall bring [illegible: 1 word]

12 Let the heathen be wakned , and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about .

The several Nations in their appointed time, and perhaps the Assyrians are first to awake and stir under Salmaneser, next under Senacheri[illegible: 1 letter] both which came up against this Valley of Iehoshaphat.

By the sins, and divisions of God's own people, by their own ravenous and turbulent disposition, and by a secret hand of Providence.

In Hostile manner, either against the Church and people of God intended here by this Valley, so Sennacherib did in Hezekiah's time.

In the midst of my People and Church

to plead with, condemn and punish by the sword;

not all the World, but all the Heathen round about Iudea, which was oppressed by these Heathens; their God judged Senacherib by his own hand; their God punisht the Egyptians by Nebuchadnezzar who defeated Neco. And within sight of the Iews were all the punishments God inflicted on the Assyrian, Babylonish, Persian, and Grecian Monarchies executed, and God all this while in midst of his people preserved them as a bush all in a flame, yet not consumed, so did the Lord lead his mighty ones, and limited their power.

13 Put ye in the sickle , for the harvest is ripe ; come, get you down , for the press is full , the fats overflow , for their wickedness is great .

Ye mighty ones, ye men of War, Executioners of Divine Vengeance.

Begin to reap, cut down sinners ripe for Judgment, let Tiglath Pilne[illegible: 1 letter]er and his Souldiers cut down Syria and and its King Rezin, 2 King. 15. for their Violence against my People. Let Cyaxares and his Armies begin to cut down Assyria, with Nineveh, and its King for their sins are ripe to Judgment. Let Nebuchadnezzar put in the sickle and cut down Moab, Ammon, mount Seir, Egypt, Tyre, Zidon and the Philistines; after this let Cyrus reap down the ripened Babylonians, and Alexander with his mighty ones reap down Medes and Persians, and let divided Grecian Captains cut down one another, till the Romans cut them down: And when this is done God will have mighty ones still to cut down his enemies persecutors of his Church when the harvest is fully ripe, and till the final and universal Judgment wherein all Gods Enemies shall for ever be destroy'd.

The sins of those several nations are fully ripe.

In another Metaphor the Prophet declares the cutting off the Churches Enemies.

As the Grape-gatherer cuts off the bunches and brings them into the press till it be full and then they are trod, so here the Enemies of Gods people ripe in sin and brought together to be punisht, are to be troden in the Wine-press of Gods displeasure.

a mighty execution is made and the blood of slaughter'd men runs as Wine prest out in greater abundance than the Fats can hold from the press: verified in the slaughter made at the overthrow of the Kingdoms here intended.

The violence, and all manner of sins of these Kingdoms is grown exceeding great.

Marginal references: Rev. 14.15, [illegible: 1 letter]9.

14 Multitudes, multitudes in the valley of decision : for the day of the Lord is near in the valley of decision.

Whether prediction or exclamation with wonder, 'tis doubled to intimate the mighty numerous Armies contending one against another, and threshing each other, overthrowing numberless men between the conquered and conquerour, so each kingdom was overthrown successively. The Assyrian overthrown by Arbaces and Pul-belochus, conspiring against Sardanapaius, where the Multitudes were so great that the blood of the slain is by Diodorus Siculus reported to have colour'd the water of a River and the number of the Conspirators Army before Nineveh is said to be four hundred thousand. After this we meet Senacheribs mighty hosts against Egypt, and the Philistines to neither of which could he march but either through part of Iudea, or very near to it, and after this he hath 185 thousand slain in one night before Ierusalem, beside Necho's Army marching toward Carchemish, and Nebuchadnezzars Army in pursuit of the routed Egyptian; and the Armies of Alexander M. and after these the Armies of the Seleucidae and the Lagidae.

Where God having by wise Providence gather'd them, did by just determination of the victory decide their quarrels and by the Conqueror punish'd the conquered for their sins against God and his people.

The day of vengeance and righteous recompences upon Enemies.

If it begin in the punishment of Nineveh and the Assyrian Kingdom, by the cutting off Senacheribs Army. 'Twas in Ioels time not above sixty four years, supposing Ioel prophesied in Ieroboam the seconds time, and probably not quite twenty years to this day of the Lord if Ioel prophesied this in Hezekiahs time, or after the Captivating of the ten Tribes by Salmaneser, which was An. M. 3283. and Senacheribs overthrow was 3294. 11 years after the deportation. As the DD. Arch-bishop Vsher in his Annals.

Marginal references: Or, [illegible: 1 span].

15 The sun and the moon shall be darkned, and the stars shall withdraw their shining.

Vid. cap. 2. ver. 10. let. d, e, f, g. when God doth in the valley of decision punish any of the Kingdoms which persecuted and opprest his Church, the punishment shall be so great as to darken the glory of such Kingdoms, it shall be to the utter overthrow of those Kingdoms and Governments, and so it was effected on Babylon by the Mede and Persian; so on this by the Grecians and on them by their intestine wars, and by the Romans at last on these, and on the Murtherers of Messiah.

16 The LORD also shall roar out of Zion , and utter his voice from Jerusalem , and the Heavens and the earth shall shake ; but the LORD will be the hope of his people and the strength of the children of Israel .

Who chap. 2. ver. 27. is the Lord in the midst of Israel or in the midst of his Church.

When he brings forth his mighty ones the men of War, and commands them to march out against his, and his Churches Enemies▪ He will strike the Enemy with astonishment and fear as the roaring of the Lion doth astonish the weaker beasts of the Forrest. Fear shall surprise them when God shall speak against them.

The place where God chooseth to dwell, Emblem of his Church, and of the Kingdom of Christ.

In Wrath and Indignation against those he will destroy, because they have destroy'd his Church.

Typical, so God roar'd and uttered his voice against Senach[illegible: 1 letter] rib; Mystical, so he hath often already and still will farther discover his displeasure against his Enemies, and he will, as one who dwells in a place for the defence of it, rebuke and check those who assault it, so God dwells in his Ierusalem, as 'tis ver. 17.

Metaphorically the States and Kingdoms, the great ones in those States.

The common sort of people, the inferiour ranks of men, the foundations of those Kingdoms shall be shaken and overthrown.

And fly as affrighted, so the word signifieth.

But at that time and in the midst of all those commotions, the Eternal and Almighty God, who fills the Enemy with fears and astonishment▪

Shall be the object of his peoples expectation, they shall look for good from him by all these troubles, and so God was to his after their return out of Captivity, through the Medo-Persian Reign, through the Grecian rule under Alexander, and under the times of Alexanders Successors.

Of them that believe his Word and obey his Law

Strong defence and Fortress to his.

Here call'd the children of Israel, those that are Israelites indeed.

Marginal references: [illegible: 1 letter]er. 25.30. [illegible: 2 letters]os 1.2.; [illegible: 1 word]. 2.6.; Heb. place of [illegible: 2 letters]eir or, [illegible: 1 word].

17 So shall ye know that I am the LORD your God dwelling in Zion , my holy mountain : then shall Jerusalem be holy , and there shall no strangers pass through her any more .

By these effects of my presence with my people, by my anger against their Enemies, by punishing them by each other, overthrowing oppressours, by fulfilling what is foretold.

Ye that suffer for my sake, but hope in my word and support your selves on my strength.

By most comfortable and unquestionable experience.

That I have remembred my Covenant for you, and acted according to the power and mercy of an Almighty and All-gracious God.

Very graciously present with you, and ever watching over you, and delighting to save you, as a man would do his dwelling house,

Which is chosen and separated from all others to be the place of his Habitation, as Psal. 2.6. which he loves above all places,

After these things are finished, when Enemies are destroyed, and the remnant is saved, and the Messiah is come (for to him and his days do these things finally and ultimately refer) and the Gospel is preach'd.

The Church of Christ, the spiritual Ierusalem.

Be much more holy and pure than now, being made so by the Word and Spirit, and Afflictions too.

No profane and unclean Persons shall pass through it as formerly, and bring their strange fashions, rites, worship, or doctrine.

Though they have done it formerly, as in Solomon's dayes, and Ahaz, and Manasseh's time they shall do so no more for ever.

Marginal references: chap. 2.27.; Heb. holiness.; Zech. 14.21. Rev. 21.27.

18 ¶ And it shall come to pass in that day , that the mountains shall drop down new wine , and the hills shall flow with milk , and all the rivers of Judah shall flow with waters , and a fountain shall come forth of the house of the LORD , and shall water the valley of Shittim .

When Afflictions, amidst which they were preserved, from which delivered, and by which they were purified.

The Vines planted upon the mountains which were, chap. 1.12. dried up shall now be full of juice and fruit.

Shall come down as the showers or dew sweetly and plentifully.

Sweet and delicious.

So fruitful shall the Hills be, and keep so many Cowes, Sheep and Goats, that Milk shall abound every where, as it 'twere a current that ever runs down.

In the great drought Rivers dried up, now the Rivers shall be full of water and ever flow.

The Prophet alludes to those waters which were convey'd from some spring through Conduit pipes towards the Altar, of which Ezek. 47.1, 2, 3. for the use of the Temple, in which water the Priests wash'd what was to be washed. This no doubt is a shadow of the purifying blood of Christ, and his sanctifying Spirit and Word.

And in that it is said to come from the House of the Lord, it intimateth that these glad tidings, this saving Grace shall be first preach'd from Ierusalem, and by the Church which is the house of G[illegible: 1 letter]d, shall be published to others.

Refresh, purge and make fruitful in all Holy Works.

It was a place in the Plains of Moab, on the Borders of Israel towards the South-east, Num. 33.49. and Iosh. 3.1. not far from the dead Sea. These spiritual waters shall flow down to the dry and thirsty, the barren and fruitless Gentiles, and make them fruitful.

Marginal references: Amos 9.13.; Heb. go.; Ezek. 47.1. Zech. 14.8. Rev. 22.1.

19 Egypt shall be a desolation , and Edom shall be a desolate wilderness , for the violence against the children of Judah , because they have shed innocent blood in their land .

It was in Egypt that the people of God were long kept in Bondage which defiled Israel too with its Idolatries, contrived the ruine of Israel by a barbarous and unparallel'd Cruelty, murthering all the new born males, and with utmost obstinacy resisted the Deliverer who came to fetch Israel out of Bondage. By Egypt understand we then all the Enemies of the Church of Christ who carry it toward the Church, as Egypt carried it toward Israel.

Most desolate, when God shall judge and punish▪ so shall Spiritual Egypt, Rev. 11.8.

The posterity of Esau, of near kin to Israel according to the Flesh, whose first Father envied Iacob the blessing and vow'd his Death, and made him fly from his Fathers house and become a servant in a strange Land, and was the first who denied Israel a friendly passage, and the common Civility of necessaries for their money, and came out in Hostile manner to fight them, Num. 20.18. &c. It was Edom of whom you read in Obad. tot. a most bloody implacable Enemy to Iudah in his greatest distress. And all who come under Edom's character are here intended and threatned under this name.

Most desolate, and which Art cannot repair; desolate houses or vineyards may, but Wildernesses cannot, by Art be repair'd.

The people of God, his Churches.

Where distressed Iews should have found safety, they met their death; in Egypt and Iudaea.

Marginal references: Isa. 19.[illegible: 1 letter].; Obad. 10.

20 But Judah shall dwell for ever, and Jerusalem from generation to generation .

And, or yet.

The chosen, peculiar, redeemed of the Lord, his Church.

No more be captivated and driven from home, but in their own land and houses abide safely, and perpetually; This typifieth the Eternal Peace and Rest to which Gods people are redeemed.

City of God.

Through many generations on Earth, through Eternity in Heaven. Some shadow of this possibly we may find in the dayes of Maccabees, but the fulness of this we expect when that Day, great, dreadful and finally decisive Day, which Interpreters refer this Chapter to, shall destroy all the wicked, and put the Godly into possession of Eternal Mansions of Glory.

Marginal references: Or, abide.

21 For I will cleanse their blood that I have not cleansed ; for the LORD dwelleth in Zion.

And, Heb.

Purge away both by the spirit of Sanctification and by free Pardon in the blood of the Redeemer, by their Sufferings also, by the waters of Affliction, as well as by the washing of Regeneration, and Renewing of the Holy Ghost.

Their moral pollutions and sinfulness compar'd here unto blood, as also Ezek. 16.6, 9. and so men in sinful state are called flesh and blood, Matth. 16.17. and Gal. 1.16. God will pardon and purifie Believers, and when they are pardoned and purified nothing attempted against them shall succeed.

Which before I had not taken away, what was wanting in their Sanctification or Justification, and Reconciliation I will make up in them and to them.

And I am Iehovah dwelling in Zion, whence the Law of Grace was publish'd, where the wonders of Pardoning and Sanctifying Grace are wrought, that Israel might be a people with whom the Holy God might dwell. Now whereas this can be done but in part here on Earth, there is a Sion above, whither Iehovah who dwells there will take every Saint after the day of Judgement, having first vindicated, acquitted, and pronounced them holy and meet for enjoyment of the Holy One.

Marginal references: Or, [illegible: 1 span]; [illegible: 1 paragraph]

Chapter 3  is Chapter 4 in the Hebrew Bible

Joe 3:1

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

Joe 3:2-8

In Joe 3:2 and Joe 3:3 Joel is speaking not of events belonging to his own time, or to the most recent past, but of that dispersion of the whole of the ancient covenant nation among the heathen, which was only completely effected on the conquest of Palestine and destruction of Jerusalem by the Romans, and which continues to this day; though we cannot agree with Hengstenberg, that this furnishes an argument in favour of the allegorical interpretation of the army of locusts in ch. 1 and 2. For since Moses had already foretold that Israel would one day be driven out among the heathen (Lev 26:33.; Deu 28:36.), Joel might assume that this judgment was a truth well known in Israel, even though he had not expressed it in his threatening of punishment in ch. 1 and 2. Joe 3:3 depicts the ignominious treatment of Israel in connection with this catastrophe. The prisoners of war are distributed by lot among the conquerors, and disposed of by them to slave-dealers at most ridiculous prices, - a boy for a harlot, a girl for a drink of wine. Even in Joel’s time, many Israelites may no doubt have been scattered about in distant heathen lands (cf. v. 5); but the heathen nations had not yet cast lots upon the nation as a whole, to dispose of the inhabitants as slaves, and divide the land among themselves. This was not done till the time of the Romans.After the conquest and destruction of Jerusalem, Titus disposed of the prisoners, whose number reached 97,000 in the course of the war, in the following manner: Those under seventeen years of age were publicly sold; of the remainder, some were executed immediately, some sent away to work in the Egyptian mines, some kept for the public shows to fight with wild beasts in all the chief cities of Rome; and only the tallest and most handsome for the triumphal procession in Rome (compare Josephus, de bell. Jud. vi. 9, 2, 3). And the Jews who were taken prisoners in the Jewish war in the time of Hadrian, are said to have been sold in the slave-market at Hebron at so low a price, that four Jews were disposed of for a measure of barley. Even in the contests of the Ptolemaeans and Seleucidae for the possession of Palestine, thousands of Jews were sold as prisoners of war. Thus, for example, the Syrian commander Nicanor, in his expedition against the Jews in the Maccabaean war, sold by anticipation, in the commercial towns along the Mediterranean, such Jews as should be made prisoners, at the rate of ninety prisoners for one talent; whereupon 1000 slave-dealers accompanied the Syrian army, and carried fetters with them for the prisoners (1 Maccabees 3:41; 2 Maccabees 8:11, 25; Jos. Ant. xii. 7, 3).

But, as many of the earlier commentators have clearly seen, we must not stop even at this. The people and inheritance of Jehovah are not merely the Old Testament Israel as such, but the church of the Lord of both the old and new covenants, upon which the Spirit of God is poured out; and the judgment which Jehovah will hold upon the nations, on account of the injuries inflicted upon His people, is the last general judgment upon the nations, which will embrace not merely the heathen Romans and other heathen nations by whom the Jews have been oppressed, but all the enemies of the people of God, both within and without the earthly limits of the church of the Lord, including even carnally-minded Jews, Mohammedans, and nominal Christians, who are heathens in heart.As J. Marck correctly observes, after mentioning the neighbouring nations that were hostile to Judah, and then the Syrians and Romans: “We might proceed in the same way to all the enemies of the Christian church, from its very cradle to the end of time, such as carnal Jews, Gentile Romans, cruel Mohammedans, impious Papists, and any others who either have borne or yet will bear the punishment of their iniquity, according to the rule and measure of the restitution of the church, down to those enemies who shall yet remain at the coming of Christ, and be overthrown at the complete and final redemption of His church.”

Before depicting the final judgment upon the hostile nations of the world, Joel notices in Joe 3:4-8 the hostility which the nations round about Judah had manifested towards it in his own day, and foretels to these a righteous retribution for the crimes they had committed against the covenant nation. Joe 3:4. “And ye also, what would ye with me, O Tyre and Sidon, and all ye coasts of Philistia? will ye repay a doing to me, or do anything to me? Quickly, hastily will I turn back your doing upon your head. Joe 3:5. That ye have taken my silver and my gold, and have brought my best jewels into your temples. Joe 3:6. And the sons of Judah and the sons of Jerusalem ye have sold to the sons of Javan, to remove them far from their border. Joe 3:7. Behold, I waken them from the place whither ye have sold them, and turn back your doing upon your head. Joe 3:8. And sell your sons and your daughters into the hand of Javan, and they sell them to the Sabaeans, to a people far off; for Jehovah has spoken it.” By vegam the Philistines and Phoenicians are added to the gōyim already mentioned, as being no less culpable than they; not, however, in the sense of, “and also if one would inquire more thoroughly into the fact” (Ewald), or, “and even so far as ye are concerned, who, in the place of the friendship and help which ye were bound to render as neighbours, have oppressed my people” (Rosenmüller), for such additions as these are foreign to the context; but rather in this sense, “and yea also ... do not imagine that ye can do wrong with impunity, as though he had a right so to do.” מה־אתּם לי does not mean, “What have I to do with you?” for this would be expressed differently (compare Jos 22:24; Jdg 11:12); but, “What would ye with me?” The question is unfinished, because of its emotional character, and is resumed and completed immediately afterwards in a disjunctive form (Hitzig). Tyre and Sidon, the two chief cities of the Phoenicians (see at Jos 19:29 and Jos 11:8), represent all the Phoenicians. כל גּלילות פל, “all the circles or districts of the Philistines,” are the five small princedoms of Philistia (see at Jos 13:2). גּמוּל, the doing, or inflicting (sc., of evil), from gâmal, to accomplish, to do (see at Isa 3:9). The disjunctive question, “Will ye perhaps repay to me a deed, i.e., a wrong, that I have done to you, or of your own accord attempt anything against me?” has a negative meaning: “Ye have neither cause to avenge yourselves upon me, i.e., upon my people Israel, nor any occasion to do it harm. But if repayment is the thing in hand, I will, and that very speedily (qal mehērâh, see Isa 5:26), bring back your doing upon your own head” (cf. Psa 7:17). To explain what is here said, an account is given in Joe 3:5, Joe 3:6 of what they have done to the Lord and His people, - namely, taken away their gold and silver, and brought their costly treasures into their palaces or temples. These words are not to be restricted to the plundering of the temple and its treasury, but embrace the plundering of palaces and of the houses of the rich, which always followed the conquest of towns (cf. 1Ki 14:26; 2Ki 14:14). היכליכם also are not temples only, but palaces as well (cf. Isa 13:22; Amo 8:3; Pro 30:28). Joel had no doubt the plundering of Judah and Jerusalem by the Philistines and Arabians in the time of Jehoram in his mind (see 2Ch 21:17). The share of the Phoenicians in this crime was confined to the fact, that they had purchased from the Philistines the Judaeans who had been taken prisoners, by them, and sold them again as salves to the sons of Javan, i.e., to the Ionians or Greeks of Asia Minor.On the widespread slave-trade of the Phoenicians, see Movers, Phönizier, ii. 3, p. 70ff.

The clause, “that ye might remove them far from their border,” whence there would be no possibility of their returning to their native land, serves to bring out the magnitude of the crime. This would be repaid to them according to the true lex talionis (Joe 3:7, Joe 3:8). The Lord would raise up the members of His own nation from the place to which they had been sold, i.e., would bring them back again into their own land, and deliver up the Philistines and Phoenicians into the power of the Judaeans (mâkhar beyâd as in Jdg 2:14; Jdg 3:8, etc.), who would then sell their prisoners as slaves to the remote people of the Sabaeans, a celebrated trading people in Arabia Felix (see at 1Ki 10:1). This threat would certainly be fulfilled, for Jehovah had spoken it (cf. Isa 1:20). This occurred partly on the defeat of the Philistines by Uzziah (2Ch 26:6-7) and Hezekiah (2Ki 18:8), where Philistian prisoners of war were certainly sold as slaves; but principally after the captivity, when Alexander the Great and his successors set many of the Jewish prisoners of war in their lands at liberty (compare the promise of King Demetrius to Jonathan, “I will send away in freedom such of the Judaeans as have been made prisoners, and reduced to slavery in our land,” Josephus, Ant. xiii. 2, 3), and portions of the Philistian and Phoenician lands were for a time under Jewish sway; when Jonathan besieged Ashkelon and Gaza (1 Maccabees 10:86; 11:60); when King Alexander (Balas) ceded Ekron and the district of Judah (1 Maccabees 10:89); when the Jewish king Alexander Jannaeaus conquered Gaza, and destroyed it (Josephus, Ant. xiii. 13, 3; bell. Jud. i. 4, 2); and when, subsequent to the cession of Tyre, which had been conquered by Alexander the Great, to the Seleucidae, Antiochus the younger appointed Simon commander-in-chief from the Ladder of Tyre to the border of Egypt (1 Maccabees 1:59).

Joe 3:9-14

Fulfilment of the judgment upon all the heathen predicted in Joe 3:2. Compare the similar prediction of judgment in Zec 14:2. The call is addressed to all nations to equip themselves for battle, and march into the valley of Jehoshaphat to war against the people of God, but in reality to be judged by the Lord through His heavenly heroes, whom He sends down thither. Joe 3:9. “Proclaim ye this among the nations; sanctify a war, awaken the heroes, let all the men of war draw near and come up! Joe 3:10. Forge your coulters into swords, and your vine-sickles into spears: let the weak one say, A hero am I. Joe 3:11. Hasten and come, all ye nations round about, and assemble yourselves! Let thy heroes come down thither, O Jehovah! Joe 3:12. The nations are to rise up, and come into the valley of Jehoshaphat; for there shall I sit to judge all the heathen round about.” The summons to prepare for war (Joe 3:9) is addressed, not to the worshippers of Jehovah or the Israelites scattered among the heathen (Cyr., Calv., Umbreit), but to the heathen nations, though not directly to the heroes and warriors among the heathen, but to heralds, who are to listen to the divine message, and convey it to the heathen nations. This change belongs to the poetical drapery of thought, that at a sign from the Lord the heathen nations are to assemble together for war against Israel. קדּשׁ מלחמה does not mean “to declare war” (Hitzig), but to consecrate a war, i.e., to prepare for war by sacrifices and religious rites of consecration (cf. 1Sa 7:8-9; Jer 6:4). העירוּ: waken up or arouse (not wake up) the heroes from their peaceful rest to battle. With יגּשׁוּ the address passes over from the second person to the third, which Hitzig accounts for on the ground that the words state what the heralds are to say to the nations or heroes; but the continuance of the imperative kōttū in Joe 3:10 does not suit this. This transition is a very frequent one (cf. Isa 41:1; Isa 34:1), and may be very simply explained from the lively nature of the description. עלה is here applied to the advance of hostile armies against a land or city. The nations are to summon up all their resources and all their strength for this war, because it will be a decisive one. They are to forge the tools of peaceful agriculture into weapons of war (compare Isa 2:4 and Mic 4:3, where the Messianic times of peace are depicted as the turning of weapons of war into instruments of agriculture). Even the weak one is to rouse himself up to be a hero, “as is generally the case when a whole nation is seized with warlike enthusiasm” (Hitzig). This enthusiasm is expressed still further in the appeal in Joe 3:11 to assemble together as speedily as possible. The ἁπ. λεγ. עוּשׁ is related to חוּשׁ, to hasten; whereas no support can be found in the language to the meaning “assemble,” adopted by the lxx, Targ., etc. The expression כּל־הגּוים by no means necessitates our taking these words as a summons or challenge on the part of Joel to the heathen, as Hitzig does; for this can be very well interpreted as a summons, with which the nations call one another to battle, as the following ונקבּצוּ requires; and the assumption of Hitzig, Ewald, and others, that this form is the imperative for הקּבצוּ, cannot be sustained from Isa 43:9 and Jer 50:5. It is not till Joe 3:11 that Joel steps in with a prayer addressed to the Lord, that He will send down His heavenly heroes to the place to which the heathen are flowing together. Hanchath an imper. hiph., with pathach instead of tzere, on account of the guttural, from nâchath, to come down. The heroes of Jehovah are heavenly hosts, or angels, who execute His commands as gibbōrē khōăch (Psa 103:20, cf. Psa 78:25). This prayer is answered thus by Jehovah in Joe 3:12 : “Let the nations rise up, and come into the valley of Jehoshaphat, for there will He hold judgment upon them.” יעורוּ corresponds to העירוּ in Joe 3:9; and at the close, “all the heathen round about” is deliberately repeated. Still there is no antithesis in this to “all nations” in Joe 3:2, as though here the judgment was simply to come upon the hostile nations in the neighbourhood of Judah, and not upon all the heathen universally (Hitzig). For even in Joe 3:2 כל הגוים are simply all the heathen who have attacked the people of Jehovah - that is to say, all the nations round about Israel. Only these are not merely the neighbouring nations to Judah, but all heathen nations who have come into contact with the kingdom of God, i.e., all the nations of the earth without exception, inasmuch as before the last judgment the gospel of the kingdom is to be preached in all the world for a testimony to all nations (Mat 24:14; Mar 13:10).

It is to the last decisive judgment, in which all the single judgments find their end, that the command of Jehovah to His strong heroes refers. Joe 3:13. “Put ye in the sickle; for the harvest is ripe: come, tread, for the win-press is full, the vats overflow: for their wickedness is great.” The judgment is represented under the double figure of the reaping of the fields and the treading out of the grapes in the wine-press. The angels are first of all summoned to reap the ripe corn (Isa 17:5; Rev 14:16), and then commanded to tread the wine-presses that are filled with grapes. The opposite opinion expressed by Hitzig, viz., that the command to tread the wine-presses is preceded by the command to cut off the grapes, is supported partly by the erroneous assertion, that bâshal is not applied to the ripening of corn, and partly upon the arbitrary assumption that qâtsı̄r, a harvest, stands for bâtsı̄r, a vintage; and maggâl, a sickle (cf. Jer 50:16), for mazmērâh, a vine-dresser’s bill. But bâshal does not mean “to boil,” either primarily or literally, but to be done, or to be ripe, like the Greek πέσσω, πέπτω, to ripen, to make soft, to boil (see at Exo 12:9), and hence in the piel both to boil and roast, and in the hiphil to make ripe of ripen (Gen 40:10), applied both to grapes and corn. It is impossible to infer from the fact that Isaiah (Isa 16:9) uses the word qâtsı̄r for the vintage, on account of the alliteration with qayits, that this is also the meaning of the word in Joel. But we have a decisive proof in the resumption of this passage in Rev 14:15 and Rev 14:18, where the two figures (of the corn-harvest and the gathering of the grapes) are kept quite distinct, and the clause כּי בשׁל קציר is paraphrased and explained thus: “The time is come for thee to reap, for the harvest of the earth is ripe.” The ripeness of the corn is a figurative representation of ripeness for judgment. Just as in the harvest - namely, at the threshing and winnowing connected with the harvest - the grains of corn are separated from the husk, the wheat being gathered into the barns, the husk blown away by the wind, and the straw burned; so will the good be separated from the wicked by the judgment, the former being gathered into the kingdom of God for the enjoyment of eternal life, - the latter, on the other hand, being given up to eternal death. The harvest field is the earth (ἡ γῆ, Rev 14:16), i.e., the inhabitants of the earth, the human race. The ripening began at the time of the appearance of Christ upon the earth (Joh 4:35; Mat 9:38). With the preaching of the gospel among all nations, the judgment of separation and decision (ἡ κρίσις, Joh 3:18-21) commenced; with the spread of the kingdom of Christ in the earth it passes over all nations; and it will be completed in the last judgment, on the return of Christ in glory at the end of this world. Joel does not carry out the figure of the harvest any further, but simply presents the judgment under the similar figure of the treading of the grapes that have been gathered. רדוּ, not from yârad, to descend, but from râdâh, to trample under foot, tread the press that is filled with grapes. השׁיקוּ היקבים is used in Joe 2:24 to denote the most abundant harvest; here it is figuratively employed to denote the great mass of men who are ripe for the judgment, as the explanatory clause, for “their wicked (deed) is much,” or “their wickedness is great,” which recals Gen 6:5, clearly shows. The treading of the wine-press does not express the idea of wading in blood, or the execution of a great massacre; but in Isa 63:3, as well as in Rev 14:20, it is a figure denoting an annihilating judgment upon the enemies of God and of His kingdom. The wine-press is “the wine-press of the wrath of God,” i.e., “what the wine-press is to ordinary grapes, the wrath of God is to the grapes referred to here” (Hengstenberg on Rev 14:19).

The execution of this divine command is not expressly mentioned, but in Joe 3:14. the judgment is simply depicted thus: first of all we have a description of the streaming of the nations into the valley of judgment, and then of the appearance of Jehovah upon Zion in the terrible glory of the Judge of the world, and as the refuge of His people. Joe 3:14. “Tumult, tumult in the valley of decision: for the day of Jehovah is near in the valley of decision.” Hămōnı̄m are noisy crowds, whom the prophet sees in the Spirit pouring into the valley of Jehoshaphat. The repetition of the word is expressive of the great multitude, as in 2Ki 3:16. עמק החרוּץ not valley of threshing; for though chârūts is used in Isa 28:27 and Isa 41:15 for the threshing-sledge, it is not used for the threshing itself, but valley of the deciding judgment, from chârats, to decide, to determine irrevocably (Isa 10:22; 1Ki 20:40), so that chârūts simply defines the name Jehoshaphat with greater precision. כּי קרוב וגו (compare Joe 1:15; Joe 2:1) is used here to denote the immediate proximity of the judgment, which bursts at once, according to Joe 3:15.

Joe 3:15-17 “Sun and moon have become black, and the stars have withdrawn their shining. Joe 3:16. And Jehovah roars out of Zion, and He thunders out of Jerusalem; and heaven and earth quake: but Jehovah is a refuge to His people, and a stronghold to the sons of Israel. Joe 3:17. And ye will perceive that I Jehovah am your God, dwelling upon Zion, my holy mountain: and Jerusalem will be a sanctuary, and strangers will not pass through it any more.” On the forebodings of the judgment in Joe 3:15, see at Joe 2:10. Out of Zion, the place of His throne, will Jehovah cause His thunder-voice to sound, will roar like a lion which is rushing upon its prey (Hos 5:14; Amo 3:4), so that heaven and earth tremble in consequence. But it is only to His enemies that He is terrible; to His people, the true Israel, He is a refuge and strong tower. From the fact that He only destroys His enemies, and protects His own people, the latter will learn that He is their God, and dwells upon Zion in His sanctuary, i.e., that He there completes His kingdom, that He purifies Jerusalem of all foes, all the ungodly through the medium of the judgment, and makes it a holy place which cannot be trodden any more by strangers, by Gentiles, or by the unclean of either Gentiles or Israelites (Isa 35:8), but will be inhabited only by the righteous (Isa 60:21; Zec 14:21), who, as Rev 21:27 affirms, are written in the Lamb’s book of life. For Zion or Jerusalem is of course not the Jerusalem of the earthly Palestine, but the sanctified and glorified city of the living God, in which the Lord will be eternally united with His redeemed, sanctified, and glorified church. We are forbidden to think of the earthly Jerusalem or the earthly Mount Zion, not only by the circumstance that the gathering of all the heathen nations takes place in the valley of Jehoshaphat, i.e., in a portion of the valley of the Kidron, which is a pure impossibility, but also by the description which follows of the glorification of Judah.

Joe 3:18-21

After the judgment upon all nations, the land of the Lord will overflow with streams of divine blessing; but the seat of the world-power will become a barren waste. Joe 3:18. “And it comes to pass in that day, the mountains will trickle down with new wine, and the hills flow with milk, and all the brooks of Judah flow with water; and a fountain will issue from the house of Jehovah, and water the Acacia valley. Joe 3:19. Egypt will become a desolation, and Edom a barren waste, for the sin upon the sons of Judah, that they have shed innocent blood in their land. Joe 3:20. But Judah, it will dwell for ever, and Jerusalem from generation to generation. Joe 3:21. And I shall expiate their blood that I have not expiated: and Jehovah dwelleth upon Zion.” The end of the ways of the Lord is eternal blessing for His people, whilst the enemies of His kingdom fall victims to the curse. This thought is expressed in figures taken from the state of the covenant land of the Old Testament, and those of the bordering kingdoms of Egypt and Edom which were hostile to Israel. If we bear this in mind, we shall not fall into Volck’s error, of seeking in this description for a clear statement as to the transfiguration of the land of Israel during the thousand years’ reign, whilst the rest of the earth is not yet glorified; for it is evident from Joe 3:18, as compared with the parallel passages, viz., Zec 14:6. and Eze 47:1-12, that this passage does not teach the earthly glorification of Palestine, and desolation of Egypt and Idumaea, but that Judah and Jerusalem are types of the kingdom of God, whilst Egypt and Edom are types of the world-powers that are at enmity against God; in other words, that this description is not to be understood literally, but spiritually. “In that day,” viz., the period following the final judgment upon the heathen, the mountains and hills of Judah, i.e., the least fruitful portions of the Old Testament kingdom of God in the time of the prophet, will overflow with new wine and milk, and all the brooks of water be filled, i.e., no more dry up in the hot season of the year (Joe 1:20). Thus will the fruitfulness of Canaan, the land of the Lord, flowing with milk and honey, come forth in all its potency. Even the unfruitful acacia valley will be watered by a spring issuing from the house of Jehovah, and turned into a fruitful land. The valley of Shittim is the barren valley of the Jordan, above the Dead Sea. The name Shittim, acacia, is taken from the last encampment of the Israelites in the steppes of Moab, before their entrance into Canaan (Num 25:1; Jos 3:1), and was chosen by the prophet to denote a very dry valley, as the acacia grows in a dry soil (cf. Celsii, Hierob. i. p. 500ff.). The spring which waters this valley, and proceeds from the house of Jehovah, and the living water that flows from Jerusalem, according to Zec 14:8, are of course not earthly streams that are constantly flowing, as distinguished from the streams caused by rain and snow, which very soon dry up again, but spiritual waters of life (Joh 4:10, Joh 4:14; Joh 7:38); and, in fact, as a comparison of Eze 47:7-12 with Rev 22:1-2 clearly shows, the “river of the water of life, clear as a crystal,” which in the New Jerusalem coming down from God upon the earth (Rev 21:10) proceeds out of the throne of God and of the Lamb, and on both sides of which there grows the tree of life, that bears its fruit twelve times a-year, or every month, and the leaves of which are for the healing of the nations. The partially verbal agreement between the description of this river of water in Rev 22:2, and that in Eze 47:12, overthrows the millenarian view, that the glorification of Judah and Jerusalem, predicted by Joel, Zechariah, and Ezekiel, will be a partial glorification of the earth, viz., of the Holy Land, which takes place before the creation of the new heaven and the new earth.

Threatenings against Israel's Enemies. (b. c. 720.)

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

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

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

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

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

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

3. The plaintiff called, on whose behalf this prosecution is set on foot; it is for my people, and for my heritage Israel. It is their cause that God will now plead with jealousy. Note, God's people are his heritage, his peculiar, his portion, his treasure, above all people, Exod. xix. 5; Deut. xxxii. 9. They are his demesne, and therefore he has a good action against those that trespass upon them.

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

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

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

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

Threatenings against Israel's Enemies. (b. c. 720.)

9 Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: 10 Beat your plowshares into swords, and your pruning-hooks into spears: let the weak say, I am strong. 11 Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O Lord . 12 Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. 13 Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. 14 Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. 15 The sun and the moon shall be darkened, and the stars shall withdraw their shining. 16 The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. 17 So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

What the psalmist had long before ordered to be said among the heathen (Ps. xcvi. 10) the prophet here will have in like manner to be published to all nations, That the Lord reigns, and that he comes, he comes to judge the earth, as he had long been judging in the earth. The notice here given of God's judging the nations may have reference to the destruction of Sennacherib, Nebuchadnezzar, Antiochus, and to the Antichrist especially, and all the proud enemies of the Christian church; but some of the best interpreters, ancient and modern (particularly the learned Dr. Polock), think the scope of these verses is to set forth the day of the last judgment under the similitude of God's making war upon the enemies of his kingdom, and his gathering in the harvest of the earth, both which similitudes we find used in the Revelation, ch. xix. 11; xiv. 18. Here we have,

I. A challenge given to all the enemies of God's kingdom to do their worst. To signify to them that God is preparing war against them, they are called upon to prepare war against him, v. 9-11. When the hour of God's judgment shall come effectual methods shall be taken to gather all nations to the battle of that great day of God Almighty, Rev. xvi. 14; xx. 8. It seems to be here spoken ironically: "Proclaim you this among the Gentiles; let all the forces of the nations be summoned to join in confederacy against God and his people." It is like that, Isa. vii. 9, "Associate yourselves, O you people! and gird yourselves, but you shall be broken to pieces. Prepare war; muster up all your strength; wake up the mighty men; call them into your service; excite them to vigilance and resolution; let all the men of war draw near. Let them come and enter the lists with Omnipotence if they dare; let them not complain for want of weapons, but let them beat their ploughshares into swords and their pruning-hooks into spears. Let them resolve, if they will, never to return to their husbandry again, but either to conquer or die; let none plead unfitness to bear arms, but let the weak say, I am strong and will venture into the field of battle." Thus does a God of almighty power bid defiance to all the opposition of the powers of darkness; let the heathen rage, and the kings of the earth take counsel together, against the Lord and his Christ; let them assemble, and come, and gather themselves together; but he that sits in heaven shall laugh at them, and, while he thus calls them, he has them in derision, Ps. ii. 1, 4. The heathen must be wakened, must be raised from the dead, that they may come up to the valley of Jehoshaphat, to receive their doom (v. 12), may come up out of their graves, come up into the air, to meet the Lord there. Jehoshaphat signifies the judgment of the Lord. Let them come to the place of God's judgment, which perhaps is the chief reason for the using of this name here, but it is put together as a proper name for the sake of allusions to the place so called, which we observed before; let them come thither where God will sit to judge the heathen, to that throne of glory before which shall be gathered all nations (Matt. xxv. 32), for before the judgment-seat of Christ we must all appear. The challenge (v. 9) is turned into a summons, v. 12. It is not only, Come if you dare, but You shall come whether you will or no, for there is no escaping the judgments of God.

II. A charge given to the ministers of God's justice to appear and act against these daring enemies of his kingdom among men: And therefore cause thy mighty ones to come down, O Lord! v. 11. When they bring their forces into the field, let God bring his, let the archangel's trumpet sound a charge, to call together his mighty ones, that is, his angels. Perhaps it is with reference to this that Christ's coming from heaven at the last day is said to be with his mighty angels, 2 Thess. i. 7. These are the hosts of the Lord, that shall fight his battles when he shall put down all opposing rule, principality, and power when he shall judge among the heathen, Ps. cx. 6. Some think these words (v. 9, 10), Prepare war, wake up the mighty men, are not a challenge to the enemies' hosts, but a charge to God's hosts; let them draw near, and come up. When God's cause is to be pleaded, either by the law or by the sword, he has those ready that shall please it effectually, witnesses ready to appear for him in the court of judgment, soldiers ready to appear for him in the field of battle. They shall beat ploughshares into swords, if need be. However, it is plain that to them the charge in given (v. 13), Put you in the sickle, for the harvest is ripe; that is, their wickedness is great, the measure of it is full, and they are ripe for ruin. Our Saviour has expounded this, Matt. xiii. 39. The harvest is the end of the world, and the reapers are the angels. And they are commanded to thrust in their sickle. their sharp sickle, and gather in both the harvest and the vintage, Rev. xiv. 15, 18. Note, The greatness of men's wickedness makes them ripe for God's judgment.

III. The vast appearance that shall be in that great and solemn day (v. 14): Multitudes, multitudes, in the valley of decision, the same which before was called the valley of Jehoshaphat, or of the judgment of the Lord, for the day of the Lord is near in that valley. Note, 1. The judgment-day, that day of the Lord, has all along been looked upon, and spoken of, as nigh at hand. Enoch said, Behold, the Lord comes, as if the Judge were then standing before the do or, because it is certain that that day will come and will come according to the appointment, and a thousand years with God are but as one day; things are ripening apace for it; we ought always to be ready for it, because our judgment is at hand. 2. The day of judgment will be the day of decision, when every man's eternal state will be determined, and the controversy that has been long depending between the kingdom of Christ and that of Satan shall be finally decided, and an end put to the struggle. The valley of the distribution of judgment (so the Chaldee), when every man shall receive according to the things done in the body. The valley of threshing (so the margin), carrying on the metaphor of the harvest, v. 13. The proud enemies of God's people will then be crushed and broken to pieces, and made as the dust of the summer threshing-floors. 3. Innumerable multitudes will be gathered together to receive their final doom in that day, as in the destruction of Gog we read of the valley of Hamon-Gog, and the city of Hamonah (Ezek. xxxix. 15, 16), both signifying the multitude of the vanquished enemies; it is the word here used, Hamonim, Hamonim, expressed by the way of admiration—O what vast multitudes of sinners will divine justice be glorified in the ruin of at that day! A multitude of living (says one of the rabbin) and a multitude of dead, for Christ shall come to judge both the quick and the dead.

IV. The amazing change that shall then be made in the kingdom of nature (v. 15): The sun and moon shall be darkened, as before, ch. ii. 31. Their glory and lustre shall be eclipsed by the far greater brightness of that glory in which the Judge shall then appear. Nay, they shall themselves be set aside in the dissolution of all things; for the damned sinners in hell shall not be allowed their light, for God himself will be their everlasting light, Isa. lx. 19. Those that fall under the wrath of God in that day of wrath shall be cut off from all comfort and joy, signified by the darkening not only of sun and moon, but of the stars also.

V. The different impressions which that day will make upon the children of this world and the children of God, according as it will be to them. 1. To the wicked it will be a terrible day. The Lord shall then speak from Zion and Jerusalem, from the throne of his glory, from heaven, where he manifests himself in a peculiar manner, as sometimes he has done in the glorious high throne of his sanctuary, which yet was but a faint resemblance of the glory of that day. He shall speak from heaven, from the midst of his saints and angels (so some understand it), the holy society of which may be called Zion and Jerusalem; for, when we come to the heavenly Jerusalem, we come to the innumerable company of angels; see Heb. xii. 22, 25. Now is speaking in that day will be to the wicked as roaring, terrible as the roaring of a lion (for so the word signifies); he long kept silence, but now our God shall come, and shall not keep silence, Ps. l. 3, 21. Note, The judgment of the great day will make the ears of those to tingle that continue the implacable enemies of God's kingdom. God's voice will then shake terribly both heaven and earth (Isa. ii. 21), yet once more, Hag. ii. 6; Heb. xii. 26. This denotes that the voice of God will in the great day speak such terror to the wicked as were enough to put even heaven and earth into a consternation. When God comes to pull down and destroy his enemies, and make them all his footstool, though heaven and earth should stand up in defence of them and undertake their protection, it shall be all in vain. Even they shall shake before him and be an insufficient shelter to those whom he comforts forth to contend with. Note, As blessings out of Zion are the sweetest blessings, and enough to make heaven and earth sing, so terrors out of Zion are the sorest terrors, and enough to make heaven and earth shake. 2. To the righteous it will be a joyful day. When the heaven and earth shall tremble, and be dissolved and burnt up, then will the Lord be the hope of his people and the strength of the children of Israel (v. 16), and then shall Jerusalem be holy, v. 17. The saints are the Israel of God; they are his people; the church is his Jerusalem. They are in covenant and communion with him; now in the great day, (1.) Their longings shall be satisfied: The Lord will be the hope of his people. As he always was the founder and foundation of their hopes, so he then will be the crown of their hopes. He will be the harbour of his people (so the word is), their receptacle, refuge, and home. The saints in the great day shall arrive at the desired haven, shall put to shore after a stormy voyage; they shall go to be for ever at home with God, to their Father's house, the house not made with hands. (2.) Their happiness shall be confirmed. God will be in that day the strength of the children of Israel, enabling them to bid that day welcome and to bear up under the weight of its glories and joys. In this world, when the judgments of God are abroad, and sinners are falling under them, God is and will be the hope and strength of his people, the strength of their heart, and their portion, when other men's hearts fail them for fear. (3.) Their holiness shall be completed (v. 17): Then shall Jerusalem be holy, the holy city indeed; such shall the heavenly Jerusalem be, such the glorious church, without spot, or wrinkle, or any such thing. Jerusalem shall be holiness (so the word is); it shall be perfectly holy; there shall be no remainder of sin in it. The gospel-church is a holy society, even in its militant state, but will never be holiness itself till it comes to be triumphant. Then no stranger shall pass through her any more; there shall not enter into the New Jerusalem any thing that defiles or works iniquity; none shall be there but those who have a right to be there, none but its own citizens; for it shall be an unmixed society. (4.) God shall in all this be manifested and magnified: So shall you know that I am the Lord your God. By the sanctifying and glorifying of the church God will be known in his holiness and glory, as the God that dwells in his holy mountain and makes it holy by dwelling in it; and those that are sanctified and glorified are so through the knowledge of him that called them. The knowledge which true believers have of God is, [1.] An appropriating knowledge. They know that he is the Lord their God, yet not theirs only, but theirs in common with the whole church, that he is their God, but dwelling in Zion his holy mountain; for, though faith appropriates, it does not engross or monopolize the privileges of the covenant. [2.] It is an experimental knowledge. They shall find him their hope and strength in the worst of times, and so they shall know that he is the Lord their God. Those know best the goodness of God who have tasted and seen it, and have found him good to them.

Judgments and Mercies; Promises to the Church. (b. c. 720.)

18 And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord , and shall water the valley of Shittim. 19 Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. 20 But Judah shall dwell for ever, and Jerusalem from generation to generation. 21 For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion.

These promises with which this prophecy concludes have their accomplishments in part in the kingdom of grace, and the comforts and graces of all the faithful subjects of that kingdom, but will have their full accomplishment in the kingdom of glory; for, as to the Jewish church, we know not of any event concerning that which answers to the extent of these promises, and what instances of peace and prosperity they were blessed with, which they may be supposed to be a hyperbolical description of, they were but figures of better things reserved for us, that they in their best estate without us might not be made perfect.

I. It is promised that the enemies of the church shall be vanquished and brought down, v. 19. Egypt, that old enemy of Israel, and Edom, which had an inveterate enmity to Israel, derived from Esau, these shall be a desolation, a desolate wilderness, no more to be inhabited; they have become the people of God's curse; so the Idumeans were, Isa. xxxiv. 5. No strength nor wealth of a nation is a defence against the judgment of God. But what is the quarrel God has with these potent kingdoms? It is for their violence against the children of Judah, and the injuries they had done them; see Ezek. xxv. 3, 8, 12, 15; xxvi. 2. They had shed the innocent blood of the Jews that fled to them for shelter or were making their escape through their country. Note, The innocent blood of God's people is very precious to him, and not a drop of it shall be shed but it shall be reckoned for. In the last day this earth, which has been filled with violence against the people of God, shall be made a desolation, when it and all the works that are therein shall be burnt up. And, sooner or later, the oppressors and persecutors of God's Israel shall be brought down and laid in the dust, nay, they will at length be brought down and laid in the flames.

II. It is promised that the church shall be very happy; and truly happy it is in spiritual privileges, even during its militant state, but much more when it comes to be triumphant. Three things are here promised it:—

1. Purity. This is put last here, as a reason for the rest (v. 21); but we may consider it first, as the ground and foundation of the rest: I will cleanse their blood that I have not cleansed, that is, their bloody heinous sins, especially shedding innocent blood; that filth and guilt they had contracted by sin, which rendered them unfit for communion with God, and made them odious to his holiness and obnoxious to his justice; this they shall be washed from in the fountain opened, Zech. xiii. 1. That shall be cleansed by the blood of Christ which could not be cleansed by the sacrifices and purifications of the ceremonial law. Or, if we apply it to the happiness of a future state, it intimates the cleansing of the saints from all these corruptions from which they were not cleansed either by ordinances or providences in the world; there shall not be the least remains of sin in them there. Here, though they are washing daily, there is still something that is not cleansed; but in heaven, even that also shall be done away. And the reason is because the Lord dwells in Zion, dwells with his church, and much more gloriously with that in heaven, and holiness becomes his house for ever, for which reason, where he dwells there must be, there shall be, a perfection of holiness. Note, Though the refining and reforming of the church is work that goes on slowly, and still there is something we complain of that is not cleansed, yet there is a day coming when every thing that is amiss shall be amended, and the church shall be all fair, and no spot, no stain in her; and we must wait for that day.

2. Plenty, v. 18. This is put first, because it is the reverse of the judgment threatened in the foregoing chapters. (1.) The streams of this plenty overflow the land and enrich it: The mountains shall drop new wine and the hills shall flow with milk, such great abundance shall they have of suitable provision, both for babes and for strong men. It intimates the abundance of vineyards, and all fruitful; and the abundance of cattle in the pastures that fill them with milk. And, to make the corn-land fruitful, the rivers of Judah shall flow with water, so that the country shall be like the garden of Eden, well-watered every where and greatly enriched, Ps. lxv. 9. But this seems to be meant spiritually; the graces and comforts of the new covenant are compared to wine and milk (Isa. lv. 1), and the Spirit to rivers of living water, John vii. 38. And these gifts abound much more under the New Testament than they did under the Old; when believers receive grace for grace from Christ's fulness, when they are enriched with everlasting consolations, and filled with joy and peace in believing, then the mountains drop new wine, and the hills flow with milk. Drink you, drink abundantly, O beloved! When there is plentiful effusion of the Spirit of grace, then the rivers of Judah flow with water, and make glad, not only the city of our God (Ps. xlvi. 4), but the whole land. (2.) The fountain of this plenty is in the house of God, whence the streams take their rise, as those waters of the sanctuary (Ezek. xlvii. 1) from under the threshold of the house, and the river of life out of the throne of God and the Lamb, Rev. xxii. 1. The psalmist, speaking of Zion, says, All my springs are in thee, Ps. lxxxvii. 7. Those that take temporal blessings to be meant in the former part of the verse, yet by this fountain out of the house of the Lord understand the grace of God, which, if we abound in temporal blessings, we have so much more need of, that we may not abuse them. Christ himself is the fountain; his merit and grace cleanse us, refresh us, and make us fruitful. This is said to water the valley of Shittim, which lay a great way off from the temple at Jerusalem, on the other side of Jordan, and was a dry and barren valley, which intimates that gospel-grace, flowing from Christ, shall reach far, even to the Gentile world, to the most remote regions of it, and shall make those to abound in the fruits of righteousness who had long lain as the barren wilderness. This grace is a fountain overflowing, ever-flowing, from which we may be continually drawing, and yet need not fear its being drawn dry. This fountain comes out of the house of the Lord above, from his temple in heaven, flows all that good which here we are daily tasting the streams of, but hope to be shortly, hope to be eternally, drinking at the fountain-head of.

3. Perpetuity. This crowns all the rest (v. 20): Judah shall dwell for ever (when Egypt and Edom are made a desolation), and Jerusalem shall continue from generation to generation. This is a promise, and a precious promise it is, (1.) That the church of Christ shall continue in the world to the end of time. As one generation of professing Christians passes away, another shall come, in whom the throne of Christ shall endure for ever, and the gates of hell shall not prevail against it. (2.) That all the living members of that church (Judah and Jerusalem are put for the inhabitants of that city and country, Matt. iii. 5) shall be established in their happiness to the utmost ages of eternity. This new Jerusalem shall be from generation to generation, for it is a city that has foundations, not made with hands, but eternal in the heavens.

CHAP. III.

Verſe 1. FOr behold in thoſe dayes, and in that time,] In is di[illegible: 1 letter]bus illis ipſis, & in hoc tempore ipſo, In thoſe very ſelf-ſame dayes, and in that ſelf-ſame time. ſc. In the time of the Meſſias, in the dayes of the Goſpel; when God ſhall deliver Jeruſalem, and call the remnant of Gentiles, and ſo bring again the captivity of Judah and Jeruſalem, of the whole Jſrael of God, preaching liberty to the captives, Eſay 61.1. and proclayming the everlaſting Jubilee, Joh. 8.36. In thoſe happy dayes, I ſay, Jer. 23.5, 6. Wo to the wicked enemies of the Church, it ſhall go ill with them. They are ſure to be broken with a rod of iron, to be daſhed in pieces like a potters veſſell, Pſal. 2.9. daſhed againſt Chriſt the King, who as He is Pierum rupes, a Rock of refuge to his people (ſuch as was that to Moſes, Exod. 33.22.)Sic Val. Max de tribunali L. Caſſij. ſo He is, Reorum ſcopulus, a Rock of revenge to Perſecutours, to ſplit them to pieces, ſuch a rock as that out of which fire aroſe, Judg. 6.21. the fire of Gods jealouſie, Zach. 1.14. which burneth unto the loweſt hell, Deut. 32.22. Let them, therefore, have grace, (as the Apoſtle from this ground adviſeth, Heb. 12.28, 29.) Let them, at leaſt have ſo much wit for themſelves, as Pilats wife had in a dream, to take heed of having any thing to do with juſt men. Let them do as Tertullian counſelled Scpula, Si non nobis, tibi: ſi non tibi, Carthaginiparcas. God will reduce the captivity of Judah and Jeruſalem, which ſhall be as a cup of poyſon to all the people round about, as a burdenſome ſtone, as an harth of fire, Zech. 12.2, 3, 6. (See the Notes there) Their deſtruction muſt needs go along with the Saints ſalvation, Philip. 1.28, 29. Eſay 8.9. Prov. 11.8. The Jew-Doctours collect from this and other like places in the Prophets, that when the Meſſias commeth, he ſhall recollect the Jewes into the land of Canaan: where they ſhall get the better of their enemies, and have a moſt flouriſhing Commonwealth, and glorious Church. For this, they daily expect the viſible appearance of the Meſſias;Buxtorf: Synag. Jud. cap. 13. Sanbed. c. 11. oft throwing open their windowes to behold, and crying altogether to God, Let thy kingdom come, let it come quickly, even in our dayes, quickly, quickly, quickly. That he ſtayes ſo long, is for our ſins, ſay they, which are many. See the Notes on Zach. 14.2, 3.

Verſe 1. I will alſo gather all nations] that are adverſe to my Church, that I may have my peniworths of them, and do execution upon them with eaſe (troubling thoſe troublers of his Iſrael, 2 Theſſ. 1.6. licet videantur plures & potiores) as he dealt by Jehoſaphats enemies, 2 Chron. 20. and leaving them no more place to eſcape, then thoſe have who are environed in a valley by a potent enemy, who hath gotten them into a pound, as the proverb is. And this God will do in the valley of Jehoſaphat, (a valey, ſaith Lyra, Adrichomius, and Montanus, betwixt Jeruſalem and Mount Olivet) in the very view of the Church, that the righteous may rejoyce, when he ſeeth the vengeance, and waſh his feet in the blood of the wicked. So that a man ſhall ſay, Verily there is a reward for the righteous, (ſee verſe 4.)Chaldeus R. Salmon Mercer. verily, he is a God that judgeth in the earth, as in the valley of divine judgement, (ſo ſome render Jehoſaphat here, as if it were an appellative) called verſe 14. the valley of deciſion, and the words that next follow ſeem to favour, and I will plead with them (judicio agam) judicially plead with them there, for my people: which word alſo God uſeth when he foretelleth the deſtruction of Gog, and Magog in Ezekiel. So that the valley of Jehoſaphat (ſaith Mercer) is the place whereſoever God ſhall pleaſe to puniſh the enemies of his people. As for that conceit of Lyra and others: who gather out of this Text, that this valley neer Jeruſalem, ſhall be the very place where Chriſt ſhall ſit to judge the world at the laſt day: and for confirmation, alledge Acts 1.11. Mercer judgeth it to be a cl[illegible: 1 letter]idiſh conceit: and Luther asketh where all mankind ſhall have room to ſtand in ſo ſmall a valley? Though others judge it not unlikely that it ſhall be thereabouts, becauſe Jeruſalem is in the middle andabout the center of the earth: and beſides, it will be the more for the glory of Chriſt, to ſit there as Judge where himſelf was judged. But it is probable he will ſit in the air, (neer the earth) whither the Elect ſhall be rapt up to meet the Lord, 1 Theſ. 4.17. that the devils may be ſubdued and ſentenced in the air, where they have ruled and played Rex, Epheſ. 2.2. and that the wicked may be doomed on the earth, where they have offended.

for my people, and for my heritage Iſrael,] All was His: and the wrongs done to them, were done to Gods ſelf: as the injury done to the Subject, is ſaid to be done to the Soveraigne, his crown and dignity. See Acts 9.4. Matth. 25.45. So that ye cannot tread upon the leaſt toe, in Chriſts myſticall body, but the head cries out from heaven, Why hurteſt thou me? The Saints ſufferings are his, Col. 1.24. their reproach his, Heb. 13.13. Manet compaſſio, etiam cum impaſſibilitate, Bern. Chriſt retaineth ſtill compaſſion, though free from perſonall paſſion: and though without feeling, yet not without fellow-feeling. He doth condolere proportionatè ad miſeriam, as Pareus rendreth the Apoſtle, Heb. 5.2. condole, [non-Latin text not transcribed]. and that proportionably to his peoples miſery.

and for mine heritage Iſrael,] Iſrael, [non-Latin text not transcribed], ſaith Mercer, the people of Gods purchaſe, that comprehend all his gettings, and are much more dear to him then Naboths inheritance was to him: He ſets them before his face for ever, Pſal. 41.12. as loving to look upon them; yea, upon the very walls of the houſes where they dwell, Eſay 49.16. They are his portion, Deut. 32.9. his inheritance, Eſay 19.25. the dearly beloved of his ſoul, Ier. 12.7. his glory, Eſay 46.13. dear to God, though deſpiſed of, and diſperſed in the world. He may ſuffer them to be Anathema ſecundum dici (as Bucholcer ſaid) but not ſecundum eſſe.

whom they have ſcattered among the nations,] The Jew-Doctours referre this to Titus and Adrian the Roman Emperours. The firſt carried 97000 of them captives, ſaith Ioſephus. The ſecond drove them utterly out of Jewry; and by Proclamation commanded them, not ſo much as look toward that land, from any tower or high mountain. But all this was for their ſedition and other wickedneſſes. And ever ſince they have continued a disjected and deſpiſed people, See Deut. 28.64. exiled out of the world, as it were by a common conſent of Nations, ſpecially for their inexpiable guilt in murthering Chriſt, and perſecuting his people: Concerning whom therefore, this Text is to be underſtood. See how Chriſtians were ſoon ſcattered abroad thorowout the regrons, Act. 8.1. Iam. 1.1. 1 Pet. 1.1. where they are called Strangers of the diſperſion. Afterwards, the Heathen Perſecutours relegated and confined them to Iſles, and mines: and ſcattered them into corners. So did the Pope and his Agents: forcing them to flee for their lives, &c.

And parted my land] As Salmaneſer did to his new colonies: as Senacherib alſo deſigned to do, had not God prevented him: as the Pope taketh upon him to do, thoſe countries whom he counteth hereticall. He gave this land (in Hen. 8. his time) Primo occupaturo to him that could firſt ſeiſe it. He declared Iohn King of Navarre, a ſchiſmatick, an heretick, an enemy to the ſea Apoſtolick, and gave his kingdom to the Spaniard,Guicciard. lib. 11. becauſe he took part with the French, and would not ſuffer the Spaniard to march through his kingdom againſt the French. And what work he hath lately made in the Palatinate and other parts of Germany, who knowes not?

Verſe 3. And they have caſt lots for my people] Impiouſly and imperiouſly domineering over them: as thoſe rude ſouldiers that caſt the dice upon our Saviours Coat, at his paſſion. It was ordinary to divide by lot the enemies they had taken in fight Nah. 3.10. Obad 11. Lam. 3.53. Judg. 5.30. but at baſe rates thus to ſell Gods people ignominiouſly, and that to ſatisfie their lewd luſts, this was unſufferable.

and have given a boy for an harlot,] Heb. that boy, as afterwards, that girl, with an emphaſis; a ſon and daughter of Iſrael, thoſe earthly angels, Angli quaſi Angeli, as Gregory the Great once ſaid of the Engliſh-boyes preſented to him. Thou haſt ſlain my children and delivered them, to cauſe them to paſſe thorow the fire, ſaid God, not without very great indignation, to their idolatrous parents, Ezech. 16.21. His they were more then theirs: by vertue of the covenant he had made with that people. Hence Deut. 14.1. Ye are the children of the Lord your God: and can he bear with your miſuſages? Should he deal with our ſiſter as an harlot? ſaid they with a courage (as the great Zaijn in Zonah importeth) Gen. 34.31. So here, ſhould they give a boy, (ſuch a boy) for an harlot? that is, for the hire of an harlot, and to gratifie ſuch abhorred filths? In the reigne of Henry 2. of France, Anno 1554 many precious ſonnes of Zion were burned there for religion, not without the indignation of honeſt men,Hiſt. of Counc. of Trent. fol. 387. who knew that the diligence uſed againſt thoſe poor people was not for any piety or religion, butto ſatiate the covetouſneſs of Diana Valentina the Kings Miſtreſſe, to whom he had given all the confiſcations of goods, made in the kingdom, for cauſe of Hereſie.

and ſold a girl for wine, Prov. 4.17. that they might drink.] the wine of violence: drink, and be drunken, and ſpue, and fall, and riſe no more, Ier. 25.27. Worthy therefore to be ſerved as that drunken Turk was by that ſevere Baſhaw, who cauſed a ladlefull of boyling lead to be poured down his throat. God will turn a worſe cup down their wide gullets one day,Pſal. 11: Quorum vivere eſt bibere, and whoſe profane proverb it is, Bibere & ſudare, eſt vita Cardiaci: But what an heatheniſh baſeneſſe is that of the Papiſts (beſides an horrible abuſe of Gods holy ordinance) that at Rome, a Jewiſh maid may not be admitted into the ſtews of whoredome, unleſſe ſhe will firſt be baptized.De contin. lib. 3. cap. 4. Eſpenſaeus (a modeſt Papiſt) writeth it, not without deteſtation.

Verſe 4. Yea, and what have ye to do with me, O Tyre, &c.] Or, what are yee to me? I value you not, but look upon you as vile perſons, how great ſoever in the world? See Dan. 11.21. Or, what have I to do with you? what wrong have I done you, that ye invade my land, and moleſt my ſubjects? It is an idle miſpriſion to ſever the ſence of an injury done to any of his members, from the head? and it was a malapert demand of the devil, What have I to do with thee, O Jeſus the Son of the living God? whileſt he vexed a ſervant of his. But there is an old enmity betwixt them and their ſeed, Gen. 3.15. and it will never be extinct, while the world ſtands. Iſrael had given Tyre and Zidon as little cauſe to quarrell them, as once they had done Moab, whom they had aſſured, that they would not meddle nor moleſt them. Howbeit, Moab was diſtreſſed, or irked, fretted, vexed at them, Numb. 22.3. carried with Satanicall malice againſt Gods people, becauſe of a different religion; and ſought their ruine. Lo this was the caſe of Tyre, Zidon, and Paleſtine, near neighbours, but bitter enemies to the Church. Bats flie againſt the light: malice breaks all bonds: and vents it ſelf by utmoſt inhumanity. Mercer underſtandeth by thoſe nations, verſe 2, 3. the open and profeſſed enemies of the Church: and by theſe neighbouring peoples here mentioned, thoſe more ſubtle adverſaries, that pretend love, and can draw a fair glove upon a foul hand: but will take the firſt opporunity to do the Saints a miſchief, and to ſpet their poyſon at them. This is an old ſtratagem of the Devil, ſtill practiſed by the Renegado Jeſuites amongſt us.

Will ye render me a recompenſe? and if ye recompenſe me, &c.] Num meritum mihi refertis, an etiam infertis? ſo ſome render it. Whileſt ye afflict my people, is it to be avenged on me, for an old injury I have done you? or is it rather to pick a quarrell with me, who have done you no wrong? Surely, whether it be this, or the other, I ſhall handle you according to your deſerts.

ſwiftly and ſpeedily will I return your recompenſe.] Repentè è veſtigio, [illegible: 1 letter]ieere. while you'le ſay, what's this? I will execute my fierce wrath upon you, and you ſhall ſoon feel what it is deſpitefully to ſpit in the face of heaven, and to wreſtle a fall with the Almighty. See Obad. 15. God cannot bear long with ſins of this high nature. He reſiſteth the proud perſecutours.

Verſe 5. Becauſe yee have taken my ſilver, &c.] Sacriledge is a ſecond ſinne they here ſtand charged with. Yee have taken, that is, taken away, (by which obfervation, ye ſhall eaſily reconcile the Pſalmiſt, Pſal. 68.19. with the Apoſtle, Eph. 4.8. ſaith Tarnouius here) my ſilver and my gold, Aurum Theloſanum. veſſels conſecrated to mine uſe and ſervice: or mine, that is, my peoples, whom ye have robbed: but it ſhall not thrive with you; it ſhall prove as the gold of Tholouſe, fatall to them that had any part of it: or as Achans wedge, that cleft his body and ſoul aſunder

theſe ye have carried into your Temples,] or Palaces, even my goodly pleaſant things. my deſireable goods, either to adorne your houſes, or your idols, to your own bane, as Belſhazzar. It is ſurely a ſnare to a man, Prov. 20.25. who devoureth dedicated things: that bowſeth in the bowles of the Sanctuary. And it was a ſad complaint of Luther, that even in the reformed Churches, Pariſhes and Schools were robbed of their due maintenance: as if they meant to ſtarve us all. Luth. in Gen. 47. The like ſaith Gualther in his Homily upon this Text: Non deſunt pſeudo-evangelici, ſaith He, There want not ſuch falſe-Goſpellers amongſt us, who reſtore not the Church her wealth, pulled out of the Papiſts fingers: but make good that ſaying of One, Poſſidebant Papiſtae, poſſident Rapiſtae; Papiſts had Church-livings, and now Rapiſts have gotten them: like as a good Authour obſerveth upon the battle of Montlecherye, Comin. l. 1. c. 4. that ſome loſt their livings for running away, and they were given to thoſe that ran ten miles further.

Verſe 6. The children alſo of Judah, and the children of Ieruſalem,] The precious ſonnes of Zion, comparable to fine gold, Lam. 4.2. with whom you were anciently confederate in the dayes of Solomon, 1 King. 5. and ſeemed to be then their proſperity-proſelytes.

have ye ſold unto the Grecians.] that is, to the Gentiles in generall, for ſo Saint Paul oft uſeth the word Grecians, as contradiſtinct ot Jews; who were barbarouſly ſold, as if they had been bruit beaſts, and that into the fartheſt countries, that they might never ranſome themſelves, nor return to their native ſoil again. This was ſingular, yea ſavage cruelty, which the mercifull God cannot abide, but will ſeverely puniſh, Iam. 2.13, 14. Eſay 47.6. thou didſt ſhew them no mercy; upon the ancient haſt thou very heavily laid the yoke. See the Babylonian cruelty graphically deſcribed, and accordingly recompenſed, Ier. 51.34, 35, &c. The Spaniſh cruelty to the poor Indians is unſpeakable. They have made away 50 Millions of them in 42 years, as Acoſta the Jeſuite teſtifieth; and that under pretence of converting them to the faith. They ſuppoſe they ſhew the wretches great favour,World encompoſt by Sir Fr: Drake. when they do not (for their pleaſure) whip them with cords, and day by day drop their naked bodies with burning bacon. Such a devil is one man to another, when ſet awork by the devil, and ſpurr'd on by him. But ſhall they thus eſcape by iniquity? In thine anger caſt down the people, O God. He will do it:Pſal. 56.7. for thoſe words are not more a prayer, then a prophecy.

Verſe 7. Behold I will raiſe them out of the place, &c.] Seem it never ſo improbable, or impoſſible, Ile do it, ſaith God, and you ſhall ſee it. Behold, Ile fetch home my baniſhed, though they may ſeem to be as water ſpilt on the ground. Ile make thoſe dead bones live: and raiſe my ſelf a name and a praiſe, by out-bidding their hopes, and marring your deſigne of utter extermination. Ribera underſtands the words concerning the reſurrection of the dead at the laſt day: becauſe the Hebrew word properly ſignifieth, to raiſe one out of ſleep. Some think it is meant of the Apoſtles and Martyrs, fetcht out of baniſhment; as was John out of Pathmos, Athanaſius, Eraſm. in vita Chryſoſt. Chryſoſtom, (who yet in his laſt baniſhment, by reaſon of the barbarous uſage of the fouldiers that led him along, hired for that purpoſe, ſweetly and bleſſedly breathed out his laſt) the Engliſh Exiles in Queen Maries time, whereof many returned and did excellent ſervice here.Calv. in loc. But I doubt not, ſaith judicious Calvin, but God intends here a ſpiritual gathering together of his people into one body, by the bond of faith: and this was principally fulfilled after the death of Chriſt, who died for that Nation: And not for that Nation onely, bus that alſo hee ſhould gather together into one the children of God, that were ſcattered abroad, Joh. 11.51, 52. ſo that thoſe whom God hath gathered together and cauſed to return (non pedibus vel navigio, for that needs not, to Hieruſalem which is above, which is the mother of us all) from the lands of the Eaſt, of the Weſt, of the North, and of the South,Pſal. 107.2, 3. ſhall praiſe the Lord together, as the Pſalmiſt hath it.

and will return your recompenſe upon your own head,] God delights to retaliate, to bloody and decitufull men eſpecially; as were eaſie to inſtance in the Egyptians, Adonibezek, Polybius. Agag, Attilius Regulus, the Roman Generall, who dealt moſt cruelly with the Carthaginians, and was ſhortly after as cruelly dealt with by them, when fallen into their hands. Here at home in K. Edw. the ſixths time, the remembrance of Somerſet much moved the people to fall from Northumberland (who had wrought his death) in his greateſt attempts, and to leave him to his fatall fall: whereat alſo they openly rejoyced, and preſented to him handkerchiefs dipt in the blood of Somerſet, Life of Edw. 6. by Sir I. H. for whom they thought he ſuffered rather late, then undeſerved puniſhment. So certain it is (ſaith the Hiſtarian) that the debts both of cruelty and mercy go never unpaid.

Verſe 8. And I will ſell your ſonnes and your daughters,] And ſo the ſcene ſhall be ſoon altered, and a ſtrange viciſſitude eaſily obſerved. But when was this done? or was it ever done? Ego putarim factum, etſi ſcriptura non dicat quando, ſaith Tarnovius: I ſuppoſe it was done, though the Scripture ſay not when. Others flie to Allegories, and underſtand the Text of the converſion of the Gentiles. I like their way beſt, that ſay. That which God did for the Churces ſake, the Church it ſelf is ſaid to do it. For their cruelties to the Jewes, God delivered theſe Nations up into the hands of Nebuchadnezzar firſt, (who had a hard tug of it, and had therefore Egypt given him for his wages) and afterwards by Alexander the Great, who took Tyre, and raſed it. And this was that great ſervice ſpoken of, Ezek. 29.18. wherein every head wasmade bald, and every ſhoulder bare, in filling up that ſtrait of the Sea, which ſeparated it from the Continent, before it could be taken. But taken it was, together with Sidon, and Philiſtia; and their children ſold as far as Sabaea, which was then counted the utmoſt part of the known earth, Mat. 12.42. Luke 11.31. being part of Arabia the Happy, or, (as ſome will) the Deſert. All this was done for the Jews ſake, though the world little conſidereth it. It was enough for them, that they knew it to be ſo, according to this Prophecy: and that God did hereby ſhew his high eſteem of them, by avenging them of their enemies, and by thus giving men for them, and people for their life, Eſay 43.4.

for the Lord hath ſpoken it.] And will therefore ſurely do it: neither could their Apollo deliver them out of Gods hands; though, to prevent his forſaking of them, when beſieged by Alexander, the Tyrians chained and nailed that Idoll of theirs to a poſt, that they might be ſure of it. But all would not do.

Verſe 9. Proclaim ye this among the Gentiles,] Oratio tota eſt figurata, ſaith Pareus: All this following diſcourſe is figurative; Hortatio ſarcaſmon habens, ſaith Mercer. It is an Ironicall challenge to all Gods enemies, to do their worſt to Chriſt and his Church: Somewhat like that Iudg. 9.29. Increaſe thine Army and come out (which ſeems to be the challenge that Gaal ſent to Abimelech, by ſome meſſenger) Or that of Rabſhakeh, Eſay 36.8. I will give thee two thouſand horſes, if thou be able on thy part to ſet riders on them: Or that, Eſay 8.9.10.

prepare warre,] Heb. ſanctifie warre: that is, laying aſide all other buſineſſe, give your ſelves wholly to it: (like as at holy ſervices they were called upon, Hoc agere, to minde the buſineſſe in hand, and nothing elſe) as Scanderbeg did; out of whoſe lips, whiles he was fighting, the very blood would ftart; ſo earneſt he was at it.

wake up the mighty men] the Giants, the champions, ſuch as were Goliath the Gittite, Davids band of worthies, Achilles, Albertus Marqueſſe of Brandeburg, who for his valour was called Achilles Teutonicus. Put what metall you can into theſe your Mighties, that they may do their utmoſt. But withall know that they ſhall ſoon meet with their matches, viz Gods Mighty Ones mentioned verſe 11.

let all the men of war draw neare] that they may joyn battel, and not ſtand daring and facing one another: as the two armies of Chriſtians and Turks did in the dayes of Baldwin the ſecond, king of Ieruſalem for three moneths together,Turk. hiſt. fol. 27. and then roſe and returned without any notable thing done.Speed 963. It is the ancient and manfull faſhion (ſaith our Chronicler) of the Engliſh (who are naturally moſt impatient of lingering miſchiefs) to put their publike quarrels quickly to the triah of the ſword. Praeſtat ſemel quam ſemper was Ceſars motto: and his property was Credere nil actum, dum quid ſupereſſet agendum.Lucan.

Verſe 10. Beat your plowſhares into ſwords] Come with the beſt preparation you can make, that ye may ſeeme (as they ſay of a travelling Turk) to be ſo many walking armouries.Voyage into Levant.

let the weak ſay I am ſtrong] Come forth full and whole, yong and old, weak and ſtrong, all that are able to bear armes, without excuſe. It is an ancient cuſtome in Scotland, in caſes of importance, to command the fire-croſſe to be carried, that is, two fire-brands ſet in faſhion of a croſſe, and pitched upon the point of a ſpeare,Life of Ed[illegible: 1 letter]. 6. p. 20. and proclamation is thereupon made that all men above 16 yeares of age, and under 60 ſhall come into the field to oppoſe the enemy. Thoſe were deſperate boyes in Kets conſpiracie, that at the battel nere Norwich pulled the arrowes out of their own fleſh,Ibid. 75. and delivered them to be ſhot againe by the archers on their ſide: and thoſe other wounded and weakned, no leſs deſperately reſolved, who being diſabled almoſt to hold up their weapons,Ibid. 72. would ſtrive what they could to ſtrike their enemies: others being thruſt thorough the body with a ſpeare, would run themſelves further on, to reach thoſe that wounded them deadly. The enemies of the truth will make hard ſhift but they will bear armes againſt Chriſt: and, though feeble,Scito quia ab aſcenſore ſun d[illegible: 1 letter]mone perurgetur Sern. yet will ſay I am ſtrong, a Satana impulſi & armati, ſaith Mercer here, as being pricked on, armed and agitated by the devill, that old manſlayer: according to that of Bernard, Seeſt thou thy perſccutor outragious, marvel not: but know, that the devil rides him, makes him run.

Verſe 11. Aſſemble your ſelves, and come all ye heathen] Come and fetch your bane, whereof, by your forwardneſſe to come uncalled, ye may ſeem to be ambitious: Judgments need not go to find you out: for you aſſociate your ſelves that ye may be broken in peeces Iſa. 8.9. as at Armageddon Rev. 16.16. Come on therefore, ſith you will needes be ſo mad, and take what befalles you. Who would ſet the briars and thorncs againſt me in battel? I would go thorough them, I would burn them together, Eſay 27.4. See Zech. 14.2, 3. (with the Notes) Ezech. 38.4,Gnuſhu pro chuſhu. 16, 17. &c. Rev. 19.17, 18. The word here Engliſhed Aſſemble, is by Iarchi rendred Feſtinate Haſten: by others conglobamini cluſter together, that ye may be the ſooner cut off, that the mouth of Gods ſword may have its full bit, that he may make an utter end, and your affliction may not riſe up the ſecond time. Nah. 19.

thither cauſe thy mighty ones to come down] i. e. Vel Angelos vel alios ſaith Mercer, either thine Angels (called Gods mighties Pſal. 103.20. Eſay. 10.34. Pſal. 68.17. where theſe Mighty Ones are ſaid to make Sion as dreadfull to all her enemies, as thoſe Angels made Sinai at the delivery of the law) or other thine officers and executioners, that by thy command they may fall on, and deſtroy theſe Heathen-armies, ſee verſe. 13. the anſwer to this prayer of the Prophet and the power of prayers which Luther fitly calleth bombardas & inſtrumenta bellica Chriſtianorum the great ordnance and warlike weapons of Chriſtians.

Verſ. 12. Let the heathen be wakened] Here begins Gods anſwer to the Prophets prayer. The heathen, though at eaſe Zach. 1.11. and faſt aſleep, muſt be arrowſed and aſſembled to the valley of Jehoſaphat, where God the righteous Judge (at the Prophets requeſt reminding him of his promiſe, I am come for thy words ſaith He to Daniel, chap. 11.12.) gets up to the Tribunall, and there ſits to judge all the heathen round about. Let not us doubt of the like ſucceſſe of our ſuites: but, when wronged, run to the Judg of heaven and earth who will do us right, ſo we pray over the promiſes, as here, and not faint, though he heare long with us. This, our Saviour hath taught us, by that famous parable of the unjuſt Judge and the importunate widdow Luk. 18.2, 3. &c. wherein we may take notice of many excellent encouragements to pray down our enemies. 1. He was a Judge onely; but God is our Father alſo. 2. He was an unrighteous Judge: But, is there unrighteouſneſſe with God. Rom. 9.14, 3. He, as he feared not God, ſo he cared not for man: but God is [non-Latin text not transcribed] properly and peculiarly loving to man above other creatures, Tit. 3.4.4. He avenged the widdow, as wearied out with her: and meerly to be rid of her: And ſhall not God do as much for us, out of his love to righteouſneſſe and hatred of wickedneſſe?Pſal. 45.7. 5. It was troubleſome to him to be ſued unto: but God is diſpleaſed with us for nothing more, then for our backwardneſſe and baſhfulneſſe, Ioh. 16.24. Quid eſt cur nihil petis? what meaneſt thou to ask me nothing? ſaid Se verus to his favourite. 6. the unjuſt Judge had no care of his credit: but God is moſt tender of his glory; and delights much in that title of his, O thou that heareſt prayers.

Verſe 13. Put ye in the ſickle, for the harveſt is ripe] It even hangs for mowing, as we ſay: the enemies are ready ripe for ruine: down with them therefore that they may not ſhed in the field, and ſeed again: let this vally of deciſion be unto them a vally of exciſion: let it be as a wine-preſſe to thoſe bunches and branches of the grapes lopt off the vine. Lacus iſte locus coedis See Rev. 14.18, 19. Mat. 13.39. There is a ſtint ſet to mens ſins Gen. 15.16. Zech. 5.8, 11. Mat. 23.32. with the Note there. What more beautifull to behold then a field afore harveſt, then a vineyeard afore the vintage? and yet how ſudden an alteration, when workmen once take it in hand.

for the wickedneſſe is great] Here is that plainely, that before was expreſſed parabolically. The ſcripture oft expounds it ſelf in the ſame text: and is every where its own beſt Interpreter.

Verſe 14. Multitudes, Multitudes in the vally of deciſion] Or Conciſion, (as Hierom and Tremellius) or of threſhing, as Piſcator, in reference to Iehoſaphat, who once threſhed the Moabites and Ammonites there. Theſe multitudes are thither ſummoned (Turbae, Turbae adeſte) or are there lay'd dead, even heapes upon heapes, with thoſe Philiſtines Judg. 15.16. So Aben-Ezra ſenſeth it, and thence the name of the valley of Conciſion or deciſion: to ſhew that there God, having paſſed a definitive ſentence upon the Churches enemies, and a very ſevere one too, ſuch as was that kind of puniſhment, to put men under harrowes of iron &c. 2 Sam. 12.31. Am. 1.3. would now finiſh the work and cut it ſhort in righteouſneſſe. Rom. 9.28. idque citò & certò, as ſure and as ſoon, as if that day of ſlaughter were at next doore by.

for the day of the Lord is neere] Lyra underſtands it of the laſt day, which cannot be far off. And Diodate was of the ſame mind. For upon the next words

Verſe 15. The Sun and the Moon ſhall be darkened] he ſets this note, Signes which ſhall goe before the laſt judgement, Mat. 24.29. Luk. 21.25. See the Note above on chap. 2.13. The Prophets, by ſuch formes of ſpeech, uſe to decipher greateſt calamities when all things look dark: as it fareth alſo with them that are under ſpiritual deſertion Eſay. 50.10. who yet are exhorted there to truſt in the name of the Lord, and ſtay upon their God: to caſt the anchour of hope, as Paul and his company did in the ſhipwrack Act. 27.20. when they ſaw neither Sun nor moon for many dayes together, and no ſmall tempeſt lay upon them: all hope that they ſhould be ſaved, being taken away.

Verſe 16. The Lord alſo ſhall roare out of Zion] Out of his church he ſhall terrify his enemies as the Lion doth the reſt of the creatures by his dreadfull roare: ſo that they are amazed thereat, and have no power to ſtirr from the place. Lyra interpreteth it of that terrible Diſcedite Goe ye curſed that ſhall be uttered by Chriſt at the laſt day. A ſentence that breatheth out nothing better then fire and brimſtone, ſtings and ſorrowes, woe, and alaſs, torments without end, and paſt imagination.

and the heavens and the earth ſhall ſhake] The heavens with thunder, the earth with earth-quake, to the terror of the wicked, but comfort of the godly. Hag. 2.6.

for the Lord will be the hope (or, harbour) of his people] they ſhall have a good buſh on their backs in the greateſt tempeſt: they ſhall not be afraid though the earth be removed, and though the mountaines be caſt into the middeſt of the ſea, Pſal. 46.2. —fractus ſi illabatur orbis,Hora[illegible: 1 letter]. Impavidos ferient ruinae O the force of a lively faith! and the privy armour of proof that beleevers have about their hearts! O the dignity and ſafety of Gods people in the worſt of times, Hab. 3.18, 19. Happy art thou o Iſrael: who is like unto thee, O people! ſaved by the Lord, the ſhield of thy help, the ſword of thine excellency: and thine enemies ſhall be found lyars unto thee, and thou ſhalt tread upon their high places Deut. 33.29.

Verſe 17. So ſhall ye know that I am the Lord your God] you ſhall experiement that, which, during your deep afflictions, ye made ſome doubt of: and were ready to ſay as Gideon did to the Angell, If the Lord be for us, why is it thus with us? or, as your unbeleeving forefathers in the wilderneſſe, Is God amongſt us? as if that could not be, and they athirſt.

dwelling in Zion] Defending my people, and diſpenſing my beſt bleſſings to them. The Lord that made heaven and earth bleſſe thee out of Zion. Pſal. 134.[illegible: 1 letter]. The bleſſings that come out of Zion, are farr beyond thoſe that otherwiſe come out of heaven and earth.

then ſhall Ieruſalem be holy] with a double holineſſe, Imputed and Imparted: the profane being purged out here in part, but heareafter in all perfection. This our Saviour ſweetly ſets forth in thoſe 2. parables of the tares, and of the draw-net. Mat. 13. Or, It ſhall be holy, that is deare to God, and under his care, favour and protection from the dominion, direption, and poſſeſſion of profane Heathens.

and there ſhall no ſtrangers paſſe through her any more] either to ſubdue her and prejudice her (as the proverb runs of the great Turk, that wherever he ſets his foot, no graſſe growes any more, ſuch havock he makes) or to faſten any filth or contagion upon her See Rev. 21.27. where St. Iohn alludeth to this text: as all along that book he borroweth the elegancies and flowers of the old Teſtament to ſet out the ſtate of the New, in ſucceeding ages. If this promiſe be not ſo fully performed to us as we could wiſh, we muſt lay the blame upon our ſins, whereby the Reformation is enſnarled, and our proſperity hindred. Behold, the Lords hand is not ſhortned that it cannot ſave: neither his ear heavy that it cannot hear. But your iniquities have ſeparated betwixt you and your God: and your ſins have hid his face from you, that he will not hear Eſay. 59.1, 2. Nothing intricates our actions more then ſin: this is that devill in the ayre, that hinders our happineſſe: this is that Make-bate Hell-hag, Trouble-town: charme this devill, and make him fall from his heaven (which is to do hurt) and we ſhall inherit the promiſes. The godly man only proſpers. Pſal. 1.3.

Verſe 18. The mountains ſhall drop down new wine] By theſe hyperbolicall expreſſions is promiſed plenty of all things pertayning to life and godlineſſe; ſuch a golden age, as the Poet deſcribeth. Flumina jam lactis, jam flumina nectaris ibant, Flavaque de viridi ſtillabant ilice mella.Ou Metam. Where it muſt be obſerved, that ſpirituall good things are promiſed under the notion of temporall, as of Muſt, Milk, &c. Ob populi infantiam, by reaſon of the infancy of that people of that time. The mountaines, i. e. the moſt barren places: ſhall drop down [non-Latin text not transcribed], without our labour, ſhall yeild plentifully, New wine ſtrong conſolations and Scripture-comforts for ſtrong Chriſtians. And the hills ſhall flow with milk, that unadulterated ſincere milk of Gods word for his babes 1 Cor. 2.2. 1 Pet. 2.2.

And all the rivers of Judah ſhall flow with waters,] Sanctuary-waters, wholeſome doctrines, ſuch as have a healing, cooling, quenching, quickning property in them, Eſay 44, 3. and a fountain ſhall come forth,] viz. Baptiſme, that laver of regeneration, Tit. 3.5. that fountain opened, Zach. 13.1. that pure river of water of life, clear as chryſtal, that waſheth away ſin, Rev. 22.1. Acts 22.16.

and ſhall water the the valley of Shittim.] That dry valley in the borders of Moab, neer to Jordan,Num. 25. Joſh. 2. and not far from the dead Sea. Here it was that the Iſraelites defiled themſelves with the daughters of Moab (as Jarchi noteth) but ſhall bee purified and ſanctified with the waſhing of water, by the word, Epheſ. 5.26. Tarnovius renders the Text, Qui irrigabit vallem cedrorum, which ſhall water the valley of cedars, thoſe choiſeſt trees planted in the paradiſe of God, Pſal. 92.13. For (ſaith He) as the Tabernacle was built and garniſhed of old with Shittim-wood, for the moſt part, Exod. 25.5. & 26.15. & 27.1. & 30.1. ſo is the ſpirituall temple, with theſe ſpirituall cedars.

Verſe 19. Egypt ſhall be a deſolation,] By Egypt and Edom, are meant all Chriſts adverſaries, whether they be profeſſed open enemies as were the Egyptians, or falſe brethren as the Edomites. Romiſts have been both, and ſhall therefore be deſolated, Rev. 17.16. with 11.8.

For the violence againſt the children of Judah,] From the very cradle of the Church, Exod. 1. yea ſooner: for Eſau in the very womb juſtled his brother Jacob, and offered violence againſt him, that he might loſe no time.

becauſe they have ſhed innocent blood in the land.] The Saints blood is called, innocent blood; 1. Becauſe their ſinnes are remitted. 2. Becauſe they are cauſeleſly killed. And this is a land-deſolating ſinne. The innocent blood ſpilt by Manaſſeh, brought the captivity: the Marian times, our late troubles. The blood of the Martyrs, ſhed by Turk and Pope (whom the Jew-Doctors underſtand by Egypt and Edom here) ſhall be the ruine of them both.

Verſe 20. But Judah ſhall dwell for ever,] Perpetuitas Eccleſiae declaratur, ſaith Mercer: The perpetuity of the Church is declared, and aſſured. The blood of Martyrs is the ſeed of the Church. Chriſt is with his to the end of the world: and thoſe Roman perſecutours who ſought to root out Chriſtian Religion, and erected pillars in memory of what they had done, or rather attempted that way, what got they thereby but perpetuall ignominy, beſides the irrepairable loſſe of their ſouls, bodies, and fortunes? Tu vero,Beza. Herodes ſanguinolente, time. The Church as the Palm-tree, ſpreadeth and ſpringeth up the more it is oppreſſed: as the bottle or bladder,Duris ut ilex tonſa bipennibus. Horat. Cur. 4.4. Plin. l. 18. c. 16. that may be dipt, not drowned: as the oak that taketh heart to grace from the maims and wounds given it, and ſprouts out thicker: as Fenugreek, which the worſe it is handled, the better it growes, as Pliny ſaith. No fowl is more preyed upon then the pigeon; no creature more killed up then ſheep: yet are there more pigeons then birds of prey, more ſheep then ſlaughter-men, &c.

Verſe 21.Optatus. For I will cleanſe their blood that I have not cleanſed,] i. e. I will clear their conſciences from dead works, from the ſtain and ſting of all ſinne, that they may not queſtion their right to theſe precious promiſes; but boldly take the comfort of them: I will ſay unto them, Such were ſome of you: but ye are waſhed, but ye are juſtified, but ye are ſanctified. Be of good cheer therefore, ſith your ſinnes, your bloody ſinnes are forgiven you. Or thus, I will cleanſe their blood, that is, I will declare that the blood of the godly which the world thought to have been juſtly ſpilt, was indeed innocent blood, and that they were ſlain without cauſe. This I will do, partly by rooting out and damning their enemies, and partly by clearing their innocencie, and crowning their conſtancy. Thus Mercer, Levely, &c.

for the Lord dwelleth in Zion.] This is the laſt promiſe, but not the leaſt. It referreth, ſaith Danaeus, to Chriſt taking our fleſh; by the which he dwelt among us, being God manifeſt in the fleſh, 1 Tim. 3.16. and Joh. 1.14. The word was made fleſh, and dwelt amongſt us, and we ſaw the glory thereof, &c. This is reſerved to the laſt place, as the cauſa & cumulus felicitatis: eſpecially ſince he dwelleth with his Church for ever, as it is in the precedent verſe, and maketh her a true Jehovah Shammah, as ſhe is called, Ezech. 48.35.