Joel 3

2 the valley of Jehoshaphat. This name has been affixed by Jewish tradition to the valley of the Kidron, between Jerusalem and the Mount of Olives. But some suppose it to be the valley in which Jehovah destroyed the combined hosts of the Ammonites, Moabites, etc., when arrayed against Jehoshaphat, and which, in 2 Chron. xx.

AMOS]

26, is called “the valley of Berachah.” It is probable that this place and event are alluded to here, but only as representing the final destruction of all the worldly powers which oppose God’s kingdom. Hence the king’s name, “Jehoshaphat” (signifying Jehovah judges) is substituted for “Berachah” (blessing).

3 a boy for a harlot, etc. Making a boy the price of a harlot’s company, and a girl the price of a draught of wine. No language could more forcibly express the reckless and contemptuous way in which their oppressors had treated them.

4 what have ye to do with Me? Or, “What are ye [doing] to Me?” What injury have I done to you, that you treat My people as if you had something to retaliate? If you do so, I will avenge them upon you.

the coasts of Palestine. Rather, as R.V., “the regions of Philistia.”

5. My goodly pleasant things. These, as well as the “silver” and the “gold,” may be part of the spoils of the Temple.

6 unto the Grecians. Heb., “unto Javan.” The Greek colonies in Asia Minor are probably meant.

8 the Sabeans. See Job i. 15, and note on Isa. xlv. 14.

9. Proclaim ye this among the Gentiles (the nations), etc. A summons to the enemies of the chosen people to come in all the pride of warlike array to receive their overthrow.

10. Beat your plowshares into swords. The result of the establishment of Messiah’s kingdom is just the reverse of this; see Isa. ii. 1-4, and notes. But the introduction of it into a sinful world excites the most deadly hostility of man.

13. Put ye in the sickle. The prophet now turns his address to God’s people.

the harvest. See note on Hosea vi. 11.

14 the valley of decision. The valley where the great conflict is decided. See note on ver. 2.

18 the valley of Shittim. “The Valley of Acacias.” The Moabite plains near the mouth of the Jordan: see Numb. xxv. 1. Perhaps “Shittim” is mentioned because it was the scene of Moab’s temptation and of Israel’s sin and punishment (cp. Micah vi. 5). The grace of God shall extend to the most unlikely places and persons.

19. Egypt . . . And Edom. The Egyptians, as the earliest oppressors of Israel; and the Edomites, who cherished their hostility to the last, and showed it especially at the fall of Jerusalem (see Psa. cxxxvii. 7), are repeatedly brought forward by the prophets as representatives of the most inveterate enemies of the Church: see Isa. lxiii. 1. The world-kingdoms shall perish, while the Church rejoices in the eternal presence of her God.

21 will cleanse their blood. Will wipe out their blood-guiltiness.

AMOS, like Hosea, prophesied to the Ten Tribes, although he was a native of the kingdom of Judah, having been born in the wilderness (or “bush”) of Tekoa, south of Bethlehem. There he was a shepherd (i. 1) and a dresser of sycomore, or wild fig trees (vii. 14, 15), and country life has left its impress on his imagery (i. 13; ii. 4, 5, 12; v. 19; vi. 12; viii. 1; ix. 13). His time was about 760 B.C. “Rome was not yet founded, and the principal Greek states, Athens and Sparta, were only gradually forming their laws, and preparing for the great part they were to play during the next few centuries” (The Work of the Prophets, by R. E. Selfe, 1904).

But though he lived in the country, he was acquainted with the life of the city, and had a message, which he fearlessly delivered, for the nation as a whole. He notices how the rich dwell in their palaces of ivory (iii. 15) and oppress the poor (ii. 6, 7; iv. 1); the dishonesty of the merchants and their disregard, in their covetousness, of God’s day (viii. 4-6); the general idolatry (viii. 14); and the corruption and bribery that prevailed even in the administration of justice (v. 12). Like Isaiah (Isa. i. 11-17), Amos, in view of all this, shows the hollowness and unreality of their observances (iv. 4, 5; v. 21, 22).

In five visions God proclaims through him His judgements upon Israel—the grasshoppers or locusts (vii. 1); the fire (vii. 4); the plumbline (vii. 7-9); the basket of summer fruit (viii. 1, 2); and the terrible and searching doom announced by the Lord standing at the altar (ix. 1-4).

But mercy, as ever, shines through the clouds of judgement. The Book closes with promises of Divine pardon and restoration (ix. 14, 15).