John Trapp on Joel 2:22-23

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

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

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

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

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