Armenia in comments -- Book: Joel (tJoel) Յովել
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tJoel 3::3 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 Chald:ean 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. Joel 3:4 tJoel 3::5 Ye have taken my silver and my gold - The Chald:eans had spoiled the temple, and carried away the sacred vessels, and put them in the temple of their own god in Babylon.
Next: Amos Introduction
tJoel 3::19 Egypt shall be a desolation - "Egypt" and "Edom" represent each a different class of enemies of the people of God, and both together exhibit the lot of all. Egypt was the powerful oppressor, who kept Israel long time in hard bondage, and tried, by the murder of their male children, to extirpate them. Edom was, by birth, the nearest allied to them, but had, from the time of their approach to the promised land, been hostile to them, and showed a malicious joy in all their calamities (Oba 1:10-14; Eze 25:12; Eze 35:15; Eze 36:5; Lam 4:22; Psa 137:7; see the note at Amo 1:11). "Their land," in which Egypt and Edom shed the "innocent blood of the children of Judah," may either be Edom, Egypt, or Judaea. If the land was Judaea, the sin is aggravated by its being God's land, the possession of which they were disputing with God. If it was Egypt and Edom, then it was probably the blood of those who took refuge there, or, as to Edom, of prisoners delivered up to them (see the note at Amo 1:9).
This is the first prophecy of the humiliation of Egypt. Hosea had threatened, that Egypt should be the grave of those of Israel who should flee there Hos 9:6. He speaks of it as the vain trust, and a real evil to Israel Hos 7:11-12, Hos 7:16; Hos 8:13; Hos 9:3; Hos 11:5; of its own future he says nothing. Brief as Joel's words are, they express distinctly an abiding condition of Egypt. They are expanded by Ezekiel Eze 29:9-12, Eze 29:15; particular chastisements are foretold by Isaiah Isa. 19; Isa 20:1-6, Jeremiah Jer. 46, Ezekiel Ezek. 29-32, Zechariah Zac 10:11. But the three words of Joel , "Egypt shall become desolation," are more comprehensive than any prophecy, except those by Ezekiel. They foretell that abiding condition, not only by the force of the words, but by the contrast with an abiding condition of bliss. The words say, not only "it shall be desolated," as by a passing scourge sweeping over it, but "it shall itself 'pass over into' that state;" it shall become what it had not been ; and this, in contrast with the abiding condition of God's people. The contrast is like that of the Psalmist, "He turneth a fruitful land into barrenness for the wickedness of them that dwell therein. He turneth the wilderness into a standing water, and dry ground into water-springs" Psa 107:33-35. Judah should overflow with blessing, and the streams of God's grace should pass beyond its bounds, and carry fruitfulness to what now was dry and barren. But what should reject His grace should be itself rejected.
Yet when Joel thus threatened Egypt, there were no human symptoms of its decay; the instruments of its successive overthrows were as yet wild hordes, (as the Chald:ees, Persians, and Macedonians,) to be consolidated thereafter into powerful empires, or (as Rome) had not the beginnings of being. : "The continuous monumental history of Egypt" went back seven centuries before this, to about 1520 b.c. They had had a line of conquerors among their kings, who subdued much of Asia, and disputed with Assyria the country which lay between there . Even after the time of Joel, they had great conquerors, as Tirhaka; Psammetichus won Ashdod back from Assyria , Neco was probably successful against it, as well as against Syria and king Josiah, for he took Cadytis on his return from his expedition against Carchemish Kg2 23:29; Pharaoh Hophra, or Apries, until he fell by his pride Eze 29:3, renewed for a time the prosperity of Psammetichus ; the reign of Amasis, even after Nebuchadnezzars conquest, was said to be "the most prosperous time which Egypt ever saw" ; it was still a period of foreign conquest , and its cities could be magnified into 20,000.
The Persian invasion was drawn upon it by an alliance with Lydia, where Amasis sent 120,000 men ; its, at times, successful struggles against the gigantic armies of its Persian conquerors betoken great inherent strength; yet it sank for ever, a perpetual desolation. "Rent, twenty-three centuries ago, from her natural proprietors," says an unbelieving writer , "she has seen Persians, Macedonians, Romans, Greeks, Arabs, Georgians, and at length, the race of Tartars, distinguished by the name of Ottoman Turks, establish themselves in her bosom." "The system of oppression is methodical;" "an universal air of misery is manifest in all which the traveler meets." : "Mud-walled cottages are now the only habitations, where the ruins of temples and palaces abound. The desert covers many extensive regions, which once raised Egypt among the chief of the kingdoms." The desolation of Egypt is the stranger, because exceeding misrule alone could have effected it.
Egypt in its largest dimensions, has been calculated to contain 123,527 square miless or 79,057,339 acres, and to be three fourths of the size of France Memoire sur le lae de Moeris. (1843). The mountains which hem in Upper Egypt, diverge at Cairo, parting, the one range, due east, the other northwest. The mountains on the west sink into the plains; those on the east retain their height as far as Suez. About 10 miles below Cairo, the Nile parted, enclosing within the outside of its seven branches, that triangle of wondrous fertility, the Delta. A network of canals, formed by the stupendous industry of the ancient Egyptians, enclosed this triangle in another yet larger, whose base, along the coast, was 235 miles, in direct distance about 181. East of the eastern-most branch of the Nile, lay the "land of Goshen," formerly, at least for cattle, "the good of the land" Gen 47:6, Gen 47:11, a part, at least, of the present esh-Sharkiyyeh, second in size of the provinces of Egypt, but which, 1375 a.d., yielded the highest revenue of the state .
On the western side of the Nile, and about a degree south of the apex of the Delta, a stupendous work, the artificial lake of Moeris , enclosing within masonry 64 34 square miles of water, received the superfluous waters of the river, and thus at once prevented the injury incidental on any too great rise of the Nile, and supplied water during six months for the irrigation of 1724 square miles, or 1,103, 375, acres .
The Nile which, when it overflowed, spread like a sea over Egypt , encircling its cities like islands, carried with it a fertilizing power, attested by all, but which, unless so attested, would seem fabulous. Beneath a glowing heat, greater than its latitude will account for, the earth, supplied with continual moisture and an ever renewed alluvial deposit which supersedes all need of "dressing" the soil, yields, within the year, three harvests of varied produce . This system of canalising Egypt must have been of very early antiquity. That giant conception of the water system of lake Moeris is supposed to have been the work of Ammenemhes, perhaps about 1673, b.c. . But such a giant plan presupposes the existence of an artificial system of irrigation which it expanded. In the time of Moses, we hear incidentally of "the streams" of Egypt, "the canals" (that is, those used for irrigation), and "the ponds" Exo 7:19; Exo 8:1, the receptacles of the water which was left when the Nile retired.
Besides these, an artificial mode of irrigation "by the foot" Deut. 11:40 is mentioned, now no longer distinctly known, but used, like the present plans of the water-wheel and the lever , to irrigate the lands for the later harvests. This system of irrigation had, in the time of Joel, lasted probably for above 1000 years. The Egyptians ascribed the first turning of the Nile to their first king, Menes , of fabulous antiquity. But while it lasted in any degree, Egypt could not become barren except by miracle. Even now it recovers, whenever water is applied. "Wherever there is water, there is fertility." : "The productive powers of the soil of Egypt are incalculable. Wherever water is scattered, there springs up a rapid and beautiful vegetation. The seed is sown and watered, and scarcely any other care is requisite for the ordinary fruits of the earth. Even in spots adjacent to the desert and which seem to be taken possession of by the sands, irrigation brings rapidly forth a variety of green herbs and plants." For its first crop, there needed but to cast the seed, and have it trodden in by cattle .
Nothing then could desolate Egypt, except man's abiding negligence or oppression. No passing storm or inroad could annihilate a fertility, which poured in upon it in everrenewing richness. For 1000 years, the Nile had brought to Egypt unabated richness. The Nile overflows still, but in vain amid depopulation, and grinding, uniform, oppression. Not the country is exhausted, but man.
"If" says Mengin , "it is true that there is no country richer than Egypt in its territorial productions, still there is perhaps no one whose inhabitants are more miserable. It is owing solely to the fertility of its soil and the sobriety of its cultivators, that it retains the population which it still has." The marked diminution of the population had begun before the Birth of our Lord. "Of old," says Diodorus , "it far exceeded in denseness of population all the known countries in the world, and in our days too it seems to be inferior to no other. For in ancient times it had more than 18,000 considerable villages and towns, as you may see registered in the sacred lists. In the time of Ptolemy Lagus more than 30,000 were counted, a number which has continued until now. But the whole people are said of old to have been about seven million, and in our days not less than three" .
A modern estimate supposes that Egypt, if cultivated to the utmost, would, in plentiful years, support eight million . It is difficult to calculate a population where different ranks wish to conceal it. It has been guessed however, that two centuries ago, it was four million; that, at the beginning of this century, it was two million and a half; and that, in 1845, it was 1,800,000 . The great diminution then had begun 1900 years ago. Temporary causes, plague, smallpox; conscription, have, in this last century, again halved the population; but down to that time, it had sunk to no lower level than it had already reached at least 18 centuries before. The land still, for its fruitfulness, continues to supply more than its inhabitants consume; it yields over and above cotton , for strangers to employ.
Yet its brilliant patches of vegetation are but indications how great the powers implanted in it. In vain "the rising Nile overflows (as it is thought) a larger proportion of the soil" than heretofore; in vain has the rich alluvial deposit encroached upon the gradual slope of the desert; in vain, in Upper Egypt has a third been added since about the time of the Exodus. Egypt is stricken. Canals and even arms of the Nile, were allowed to choke up. Of the seven branches of the Nile, two only, at first artificial, remain. : "The others have either entirely disappeared or are dry in summer." The great eastern arm, the Pelusian, is nearly effaced "buried almost wholly beneath the sands of the desert." : "The land at the mouth of the canal which represents it, is a sand waste or a marsh." : "There is now no trace of vegetation in the whole Pelusian plain. Only one slight isolated rise has some thickets on it, and some shafts of columns lie on the sand." : "In the midst of a plain the most fertile, they want the barest necessaries of life."
The sand of the desert, which was checked by the river and by the reeds on its banks, has swept over lands no longer fertilized. : "The sea has not been less destructive. It has broken down the dykes wherewith man's labor held it in, and has carried barrenness over the productive lands which it converted into lakes and marshes." A glance at the map of Egypt will show how widely the sea has burst in, where land once was. On the east, the salt lake Menzaleh, (itself from west-northwest to southeast about 50 miles long, and above 10 miles from north to south) absorbs two more of the ancient arms of the Nile, the Tanitic and the Mendesian . The Tanitic branch is marked by a deeper channel below the shallow waters of the lake . The lake of Burlos "occupies from east to west more than half the basis of the Delta." Further westward are a succession of lakes, Edkou, Madyeh (above 12 12 miles) Mareotis (37 12 miles). : "The ancient Delta has lost more than half its surface, of which one-filth is covered with the waters of the lakes Mareotis, Madyeh, Edkou, Bourlos, and Menzaleh, sad effects of the carelessness of the rulers or rather spoilers of this unhappy country." Even when the lake Mareotis was, before the English invasion in 1801, allowed nearly to dry up, it was but an unhealthy lagoon; and the Mareotic district, once famous for its wine and its olives and papyrus , had become a desert. So far from being a source of fertility, these lakes from time to time, at the low Nile, inundate the country with salt water, and are "surrounded by low and barren plains" .
The ancient populousness and capabilities of the western province are attested by its ruins. : "The ruins which the French found everywhere in the military reconnaissances of this part of Egypt attest the truth of the historical accounts of the ancient population of the Province, now deserted" ; "so deserted, that you can scarce tell the numbers of ruined cities frequented only by wandering Arabs."
According to a calculation lower than others, 13 of the land formerly tilled in Egypt has been thrown out of cultivation, i. e., not less than 1,763,895 acres or 2755.710 square miles . And this is not of yesterday. Toward the end of the 14th century, the extent of the land taxed was 3,034,179 feddans , i. e., 4,377,836.56 acres or 6840.13 square miles. The list of lands taxed by the Egyptian government in 1824 yields but a sum of 1,956, 40 feddans , or 2,822,171 acres or 4409 square miles. Yet even this does not represent the land actually cultivated. Some even of the taxed land is left wholly, some partially, uncultivated .
In an official report , 2,000,000 feddans are stated to be cultivated, when the overflow of the Nile is the most favorable, i. e., 47 only of the estimated cultivable amount. The French, who surveyed Egypt minutely, with a view to future improvement, calculated that above 1,000,000 feddans (1,012,887) might be proximately restored by the restoration of the system of irrigation, and nearly 1,000,000 more (942,810) by the drainage of its lakes, ponds and marshes, i. e., nearly as much again as is actually cultivated. One of the French surveyors sums up his account of the present state of Egypt ; "without canals and their dykes, Egypt, ceasing to be vivified throughout, is only a corpse which the mass of the waters of its river inundates to superfluity, and destroys through fullness. Instead of those ancient cultivated and fertile plains, one only finds, here and there, canals filled up or cut in two, whose numerous ramifications, crossing each other in every direction, exhibit only some scarcely distinguishable traces of a system of irrigation; instead of those villages and populous cities, one sees only masses of bare and arid ruins, remnants of ancient habitations reduced to ashes; lastly, one finds only lagoons, miry and pestilential, or sterile sands which extend themselves, and unceasingly invade a land which the industry of man had gained from the desert and the sea."
Yet this is wholly unnatural. In the prophet's time, it was contrary to all experience. Egypt is alike prolific in its people and in the productions of the earth. The Egyptian race is still accounted very prolific . So general is this, that the ancients thought that the waters of tim Nile must have some power of fecundity . Yet with these powers implanted in nature unimpaired, the population is diminished, the land half-desert. No one doubts that man's abiding misgovernment is the cause of Egypt's desolation. Under their native princes, they were happy and prosperous . Alexander, some of the Ptolemies, the Romans, saw, at least, the value of Egypt. The great conception of its Greek conqueror, Alexandria, has been a source of prosperity to strangers for above 2000 years. Prosperity has hovered around Egypt. Minds, the most different, are at one in thinking that, with a good government, internal prosperity and its farfamed richness of production might at once be restored. Conquerors of varied nations, Persians, Macedonians, Romans, Greeks, Arabs, Georgians, Tartars, or Turks have tried their hands upon Egypt. Strange that selfishness or powerlessness for good should have rested upon all; strange that no one should have developed its inherent powers! Strange contrast. One long prosperity, and one long adversity. One scarcely broken day, and one troubled night. And that doom foretold in the mid-day of its prosperity, by those three words, "Egypt shall be a desolation."
Edom shall be a desolate wilderness - Edom, long unknown, its ancient capital, its rock-dwellings, have been, within these last forty years, anew revealed. The desolation has been so described to us, that we have seen it, as it were, with our own eyes. The land is almost the more hopelessly desolate, because it was once, artificially, highly cultivated. Once it had the "fatness of the earth and the dew of heaven from above" Gen 27:39 : it had Num 20:17 "cornfields" and "vineyards" in abundance, and "wells" of water; its vegetation, its trees, and its vineyards, attracted the dew by which they were supported. "Petra," says Strabo, (xvi. 4, 21), "lies in a spot precipitous and abrupt without, but within possessed of abundant fountains for watering and horticulture." The terrace-cultivation, through which each shower which falls is stored to the uttermost, clothing with fertility the mountain-sides, leaves those steep sides the more bare, when disused. "We saw," says a traveler , "many ruined terraces, the evidences and remains of a flourishing agriculture, which, in the prosperous days of Edom and Petra, clothed many of these now sterile mountains with fertility and beauty. Fields of wheat and some agricultural villages still exist in the eastern portion of Edom; but, with very slight exceptions, the country is blighted with cheerless desolations and hopeless sterility. The hill-sides and mountains, once covered with earth and clothed with vineyards, are now bare rocks. The soil no longer supported by terraces and sheltered by trees, has been swept away by the rains. The various contrivances for irrigation, which even now might restore fertility to many considerable tracts, have all disappeared. Sand from the desert, and the debris of the soft rock of the mountains, cover the valleys which formerly smiled with plenty."
Now "the springs have been dried up to such an extent, as to render the renewal of the general fertility of Edom (well nigh) impossible. In places along the course of the stream, reeds and shrubs grow luxuriantly, oleanders and wild figs abound, and give proof that a little cultivation would again cover the rock, and fill the cliffs with the numberless gardens which once adorned them. The traces of former fertility are innumerable; every spot capable of sustaining vegetable life was carefully watered and cultivated. There are numerous grooves in the rocks to carry rainwater to the little clefts in which even now figs are found. Every spot capable of being so protected has been walled up, however small the space gained, or however difficult the means of securing it. The ancient inhabitants seem to have left no accessible place untouched. They have exhibited equal art and industry in eliciting from the grand walls of their marvelous capital whatever the combination of climate, irrigation and botanical skill could foster in the scanty soil afforded them. The hanging gardens must have had a wondrous effect among the noble buildings of the town when it was in all its glory." This desolation began soon after the captivity of Judah and Edom's malicious joy in it. For Malachi appeals to Judah, that whereas God had restored him, He had "laid the mountains and the heritage" of Esau "waste for the jackals of the wilderness" Mal 1:3.
Yet Edom was the center of the conversation of nations. Occupying, as it did in its narrowest dimensions, the mountains between the south end of the Dead Sea and the Aelanitic gulf, it lay on the direct line between Egypt and Babylonia. A known route lay from Heroopolis to Petra its capital, and thence to Babylon . Elath and Ezion-geber discharged through its vally, the Arabah, the wealth which they received by sea from India or Africa. Petra was the natural halting-place of the caravans. "The Nabataeans," says Pliny , "enclose Petra, in a valley of rather more than two miles in extent, surrounded by inaccessible mountains, through which a stream flows. Here the two roads meet of those who go to Palmyra of Syria, and of those who come from Gaza." Eastward again, he says , "they went from Petra to Fora, and thence to Charax" on the banks of the Tigris, near the Persian gulf.
Yet further the wealth of Arabia Felix poured by a land-route through Petra. : "To Petra and Palestine, Gerraens and Minaeans and all the neighboring Arabs brought down from the upper country the frankincense, it is said, and all other fragrant merchandise." Even after the foundation of Alexandria had diverted much of the stream of commerce from Leuce Come, the Aelanitic gulf, and Petra to Myos Hormus on the Egyptian side of the Red Sea, the Romans still connected Elath and Petra with Jerusalem by a great road, of which portions are still extant , and guarded the contact by military stations . Of these routes, that from Arabia Felix and from Egypt to Babylonia had probably been used for above 1000 years before the time of Joel. Elath and Eziongeber were well-known towns at the time of the Exodus Deu 2:8.
The contact was itself complex and manifold. The land exports of Arabia Felix and the commerce of Elath necessarily passed through Edom, and thence radiated to Egypt, Palestine, Syria. The withdrawal of the commerce of Egypt would not alone have destroyed that of Petra, while Tyre, Jerusalem, Damascus, still received merchandise through her. To them she was the natural channel; the pilgrim-route from Damascus to Mecca lies still by Petra. In Joel's time, not the slightest shadow was cast on her future. Then Babylon destroyed her for a time; but she recovered. The Babylonian and Persian Empires perished; Alexander rose and fell; Rome, the master alike of Alexandria and Petra, meant Petra still to survive. No human eye could even then tell that it would be finally desolate; much less could any human knowledge have foreseen it in that of Joel. But God said by him, "Edom shall be a desolate wilderness," and it is so!
As, however, Egypt and Edom are only instances of the enemies of God's people and Church, so their desolation is only one instance of a great principle of God's Government, that "the triumphing of the wicked is short, and the joy of the ungodly for a moment" Job 20:5; that, after their short-lived office of fulfilling God's judgment on His people, the judgment rolls round on themselves, "and they that hate the righteous shall be desolate" Psa 34:21. Joel 3:20
tJoel 3::1 (Heb. Bib. ch. 4.) 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 (Ch2 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 Zac 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 (Sa2 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 (Ch2 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 Chald:eans and Romans alone. Joel 3:2
tJoel 3::5
Because ye have taken my silver and my gold,.... Which is all the Lord's, Hag 2:8; or which he had bestowed upon his people, and they had taken from them: and have carried into your temples my goodly pleasant things; either the rich furniture of the houses of his people, which they carried into their own houses, or "palaces" (e), as it may be rendered; having either taken them away themselves, or bought them of others that had taken them: or else the rich vessels of the temple; as these were carried away by the Chald:eans, and put into their idol temples, Dan 1:2; so afterward they were taken by the Romans, and put into the temples of their gods: whether any of these came into the hands of the Tyrians, &c. by any means, and were put into their idol temples, as the temple of Hercules, is not certain; however, it is notorious that the Papists, the Tyrians are an emblem of, not only build stately temples, and dedicate them to angels and saints, but most profusely adorn them with gold and silver, and all goodly and desirable things; which is putting them to an idolatrous use they were not designed for. (e) "in palatia vestra", Montanus, Drusius, Burkius. Joel 3:6
tJoel 3::9
This - These things which I will do to the enemies of God's people. The Gentiles - The Assyrians, Chald:eans, and Grecians successively. Prepare war - Make ready for wars against the enemies of my people. Joel 3:10
tJoel 3::9 What the psalmist had long before ordered to be said among the heathen (Psa 96:10) 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, Rev 19:11; Rev 14:18. 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, Joe 3:9-11. 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 16:14; Rev 20:8. 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 7:9, "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, Psa 2:1, Psa 2:4. 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 (Joe 3:12), 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 (Mat 25:32), for before the judgment-seat of Christ we must all appear. The challenge (Joe 3:9) is turned into a summons, Joe 3:12. 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! Joe 3:11. 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, Th2 1:7. 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, Psa 110:6. Some think these words (Joe 3:9, Joe 3:10), 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 (Joe 3:13), 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, Mat 13:39. 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 14:15, Rev 14:18. 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 (Joe 3:14): 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 door, 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 Chald:ee), 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, Joe 3:13. 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 (Eze 39:15, Eze 39:16), 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 (Joe 3:15): The sun and moon shall be darkened, as before, Joe 2:31. 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 60:19. 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 12:22, Heb 12:25. 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, Psa 50:3, Psa 50:21. 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 2:21), yet once more, Hag 2:6; Heb 12:26. 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 (Joe 3:16), and then shall Jerusalem be holy, Joe 3:17. 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 (Joe 3:17): 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. Joel 3:18