Joel 3

Chap. III. Ver. 1—21.—As the latter part of the preceding chapter referred to gospel times, and the blessings to accompany the dispensation of Messiah, so this appears to refer to a still more distant period, when the Jews shall be released from all their captivities, delivered from all their enemies, and finally delivered from God’s judgments against the enemies of his way and judgment. His blessing upon the church is begun. Ps. 126. 1..3. “OR, behold, in those days, and in that time, (Is. 41. 16. Zech. 10. 7,) when I shall bring again the captivity of Judah and Jerusalem, and the captivity of the Sabeans, to a ripe: come, get you down; for the press is restored to their own land; after which there seems an allusion to the same distant and mysterious events, that we have seen mentioned in the latter chapters of Ezekiel, and shall have farther occasion to notice in the close of the New Testament.

The judgment of the valley of Jehoshaphat, must not be sanctioned with the final judgment of the world. It relates evidently to the punishment of certain heathen nations—perhaps the Gog and Magog referred to by Ezekiel and St. John. (See (Ezekiel 38)xxxix. (Revelation 20)XXI.) It is an encouraging circumstance to the church, that the denunciations of God’s judgments generally end with promises of mercy to his people. When God shall have cleared the earth of crime, his people shall reign with him in everlasting peace and happiness. (See (Revelation 21)) Ver. 16. Roar out of Zion.—(Jeremiah 25:30).—The hope of.—Newcome, “A refuge to.” Ver. 17. My holy mountain.—Heb. “The mountain of my holiness.” Ver.

18. In that day.—[Either the times of the Messiah, or Jerusalem after]

CONCLUDING REMARKS (THE style of Joel is allowed by the most competent judges to be inimitably beautiful; containing such an assemblage of elegance, pathos, and sublimity, as can be found in few remains of ancient poetry. “The style of Joel,” says Bishop Lowth, “differs much from that of Hosea; but, though of a different kind, is equally poetical. It is elegant, perspicuous, clear, diffusive, and flowing; and, at the same time, very sublime, nervous, and animated. He displays the whole power of poetic description in the first and second chapters; and at the same time his fondness for metaphors, comparisons, and allegories; nor is the connexion of his subjects less remarkable than the graces of his diction.

It is not to be denied that in some places he is very obscure; which every attentive reader will perceive, especially in the end of his prophecy.” This obscurity, however, does not proceed from the language, which is uncommonly perspicuous, but wholly from the nature of the subjects; the beauties of his expression being somewhat shaded by allusions to circumstances yet unfulfilled. His descriptions are highly animated; and his language, in force, and often in sound, well adapted to his subject. The contexture of the prophecy in the first and second chapters is extremely curious, and wrought up with admirable force and beauty; in which by an animated representation he anticipates the scenes of misery which lowered over Judea.

It is generally supposed, that the prophet blends two subjects of affliction in one general consideration, or beautiful allegory; and that, under the devastation

AMOS was contemporary with Hosea, though he did not, probably, live so long. He was not educated in the ‘Schools of the Prophets,’ founded by Samuel; but was called to the prophetic office from being a shepherd and herdsman in Tekoa, in the territory of Judah, and sent to exhort the people of Israel to repentance.—He began to prophesy two years before the earthquake which happened in the reign of Uzziah king of Judah; which Josephus, (Ant. 1. ix. Chap. 9.) with most ancient and modern commentators, refers to that prince’s invasion of the priest’s office, when he attempted to offer incense to the Lord.

The book of Amos consists of nine chapters, of which Calmet and others think that the seventh is the first in order of time; in which the prophet denounces the judgments of God on Syria, Philistia, Tyre, Edom, and Ammon, for their cruelty and oppression of Israel; upon Moab, for his impotent revenge on the dead body of the king of Edom; on Judah, for his contempt of God’s law; and on Israel, for idolatry, iniquity, and ingratitude; he then expostulates with Israel and Judah, warning them of approaching judgments; calls the Philistines and Egyptians to behold the punishment of Samaria and the ten tribes for their sins; reproves the Israelites for luxury and oppression, warning them to prepare to meet God, who is about to execute vengeance upon them; laments over the destruction of Israel, exhorting them

Notes on the verses

Ver. 20. The northern army.—These locusts probably came from Circassia, or Mingrelia, to the north of Judea. Some were to be driven into the desert; some into the Eastern or Dead sea, and some into the utmost, or Mediterranean sea.—His stink, &c.—See what is quoted from Dr. Chandler and the Asiatic Journal on ver. 2.—Because he hath done great things.—See marg. &c. It is difficult to apply this to an army of locusts. They had executed the divine command, and their being ended with their commission. Dr. Chandler therefore applies the words to Jehovah, as in the verse following, “He (the Lord) will do (or hath done) greatly, or great things, to advance his own glory.” See a like repetition, ver.

26, 27. Ver. 23. He hath given.—Newcome, “He giveth you—he causeth to come down,” &c. Ver. 28. And it shall come, &c.—(Kimchi says, that achari chen, “after thus,” is the same as beacharith hayyamim, ‘in the latter days,” which always relates to the days of the Messiah; and accordingly this prophecy refers, as St. Peter applies it, ((Acts 2:17).) to the effusion of the Holy Spirit at the feast of Pentecost, to the subsequent destruction of Jerusalem, attended with the most awful portents, and to the dispersion of the unbelieving Jews.—B. Ver. 30, 31. Blood and fire, &c.—This is generally supposed to refer to the prodigies mentioned by our Lord, (Matthew 24:29). which see. Chap. Ill. Ver. 1.

In those days—{According to the preceding prophecy this must refer to the times of the Gospel, and the final restoration of the Jews.}—Bagster. Ver. 2. The valley of Jehoshaphat.—Is literally “the valley of God’s judgment,” and ought not, perhaps, to be confined to any one spot; though there is probably an allusion to the victory of Jehoshaphat. Newcome. (2 Chronicles 20:8). Ver. 3. I have cast lots.—A spirit of gambling seems to have prevailed very early in the world, and there is no doubt but human life has often been the subject of such speculations, in the case of slaves. Sir John Chardin says, “In Mingrelia, they often sell children for provisions and for wine.” Ver. 4. Tyre and Zidon.—See (Jeremiah 25:20-30). Ver. 6. To the Grecians.—See margin; also (Ezekiel 27:13), and note. Ver. 8. I will sell your sons.—This might happen on occasion of Judas Maccabeus’s victories. 1 Macc. v. 3, 7, 15, 21. Ver. 10. Beat your ploughshares.—See margin; also (Isaiah 2:4). Ver. 12. Jehoshaphat.—Jehoshaphat denotes the Judgment of the Lord; and is probably a descriptive name of the same place which St. John calls Armageddon.—Bagster. 949