Joel 3:7

The prophecy in this chapter is thought by some to relate to the latter times of the world, when God shall finally deliver his people from all their adversaries; and it must be confessed that the figures employed are so lofty as to render it impossible to restrain the whole of their import to any events prior to the commencement of the Christian era. The whole prophecy is delivered in a very beautiful strain of poetry; by what particular events are referred to is at present very uncertain, vv. 1-21. Verse 6 Sold unto the Grecians - These were the descendants of Javamust 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. Verse 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 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. Verse 4 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. Verse 5 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. n, Gen 10:2-5. And with them the Tyrians trafficked, Eze 27:19. That ye might remove them far from their border - Intending to send them as far off as possible, that it might be impossible for them to get back to reclaim the land of which you had dispossessed them. Verse 7 I will raise them - I shall find means to bring them back from the place whither ye have sold them, and they shall retaliate upon you the injuries they have sustained. It is said that Alexander and his successors set at liberty many Jews that had been sold into Greece. And it is likely that many returned from different lands, on the publication of the edict of Cyrus. - Newcome. Verse 8 I will sell your sons - When Alexander took Tyre, he reduced into slavery all the lower people, and the women. Arrian, lib. ii., says that thirty thousand of them were sold. Artaxerxes Ochus destroyed Sidon, and subdued the other cities of Phoenicia. In all these wars, says Calmet, the Jews, who obeyed the Persians, did not neglect to purchase Phoenician slaves, whom they sold again to the Sabeans, or Arabs. Verse 9 Prepare war - Let all the enemies of God and of his people join together; let them even call all the tillers of the ground to their assistance, instead of laboring in the field; let every peasant become a soldier. Let them turn their agricultural implements into offensive weapons, so that the weak, being well armed, may confidently say, I am strong: yet, when thus collected and armed, Jehovah will bring down thy mighty ones; for so the clause in Joe 3:11 should be rendered. Verse 12 Let the heathen be wakened - The heathen shall be wakened. The valley of Jehoshaphat - Any place where God may choose to display his judgments against his enemies. Verse 13 Put ye in the sickle - The destruction of his enemies is represented here under the metaphor of reaping down the harvest; and of gathering the grapes, and treading them in the wine-presses. Verse 14 Multitudes, multitudes - המנים המנים hamonim, hamonim, crowds upon crowds, in the valley of decision, or excision: the same as the valley of Jehoshaphat, the place where God is to execute judgment on his enemies. Verse 15 The sun and the moon shall be darkened - High and mighty states shall be eclipsed, and brought to ruin, and the stars - petty states, princes, and governors - shall withdraw their shining; withhold their influence and tribute from the kingdoms to which they have belonged, and set up themselves as independent governors. Verse 16 The Lord also shall roar out of Zion - His temple and worship shall be reestablished there, and he will thence denounce his judgments against the nations. "The heavens and the earth shall shake." There shall be great commotions in powerful empires and their dependencies; but in all these things his own people shall be unmoved, for God shall be their hope and strength. Verse 17 So shall ye know - By the judgments I execute on your enemies, and the support I give to yourselves, that I am the all-conquering Jehovah; and that I have again taken up my residence in Jerusalem. All this may refer, ultimately, to the restoration of the Jews to their own land; when holiness to the Lord shall be their motto; and no strange god, or impure people, shall be permitted to enter the city, or even pass through it; they shall have neither civil nor religious connections with any who do not worship the true God in spirit and in truth. This, I think, must refer to Gospel times. It is a promise not ye fulfilled. Verse 18 In that day - After their return from their captivities. The mountains shall drop down new wine - A poetic expression for great fertility. Happy times: peace and plenty. The vines shall grow luxuriantly on the sides of the mountains; and the hills shall produce such rich pastures that the flocks shall yield abundance of milk. And all the rivers of Judah - Far from being generally dry in the summer, shall have their channels always full of water. And a fountain shall come forth of the house of the Lord - See the account of the typical waters in Ezekiel 47, to which this seems to have a reference; at least the subject is the same, and seems to point out the grace of the Gospel, the waters of salvation, that shall flow from Jerusalem, and water the valley of Shittim. Shittim was in the plains of Moab beyond Jordan; Num 33:49; Jos 3:1; but as no stream of water could flow from the temple, pass across Jordan, or reach this plain, the valley of Shittim must be considered symbolical, as the valley of Jehoshaphat. But as Shittim may signify thorns, it may figuratively represent the most uncultivated and ferocious inhabitants of the earth receiving the Gospel of Christ, and being civilized and saved by it. We know that briers and thorns are emblems of bad men; see Eze 2:6. Thus all the figures in this verse will point out the happy times of the Gospel: the mountains shall drop down new wine; the hills flow with milk; the thorny valleys become fertile, etc. Similar to those almost parallel words of the prince of poets: - Mistaque ridenti colocasia fundet acantho. Ipsae lacte domum referent destenta capellae Ubera: nec magnos metuent armenta leones. Molli paullatim flavescet campus arista, Incultisque rubens pendebit sentibus uva: Et durae quercus sudabunt roscida mella. Virg. Ed. 4:20. Unbidden earth shall wreathing ivy bring, And fragrant herbs the promises of spring. The goats with streaming dugs shall homeward speed; And lowing herds, secure from lions, feed. Unlabour'd harvests shall the fields adorn, And cluster'd grapes shall grow on every thorn: The knotted oaks shall showers of honey weep. Dryden. Verse 19 Egypt shall be a desolation - While peace, plenty, and prosperity of every kind, shall crown my people, all their enemies shall be as a wilderness; and those who have used violence against the saints of God, and shed the blood of innocents (of the holy Martyrs) in their land, when they had political power; these and all such shall fall under the just judgments of God. Verse 20 But Judah shall dwell for ever - The true Church of Christ shall be supported, while all false and persecuting Churches shall be annihilated. The promise may also belong to the full and final restoration of the Jews, when they shall dwell at Jerusalem as a distinct people professing the faith of our Lord Jesus Christ. Verse 21 For I will cleanse their blood - נקיתי nikkeythi, I will avenge the slaughter and martyrdom of my people, which I have not yet avenged. Persecuting nations and persecuting Churches shall all come, sooner or later, under the stroke of vindictive justice. For the Lord dwelleth in Zion - He shall be the life, soul, spirit, and defense of his Church for ever. This prophet, who has many things similar to Ezekiel, ends his prophecy nearly in the same way: Ezekiel says of the glory of the Church, יהוה שמה Yehovah shammah, The Lord Is There. Joel says, יהוה שכן בציון Yehovah shochen betsiyon, The Lord Dwelleth in Zion. Both point out the continued indwelling of Christ among his people. Verse 1 For, behold, in those days - According to the preceding prophecy, these days should refer to Gospel times, or to such as should immediately precede them. But this is a part of the prophecy which is difficult to be understood. All interpreters are at variance upon it; some applying its principal parts to Cambyses; his unfortunate expedition to Egypt; the destruction of fifty thousand of his troops (by the moving pillars of sand) whom he had sent across the desert to plunder the rich temple of Jupiter Ammon; his return to Judea, and dying of a wound which he received from his own sword, in mounting his horse, which happened at Ecbatane, at the foot of Mount Carmel. On which his army, composed of different nations, seeing themselves without a head, fell out, and fought against each other, till the whole were destroyed. And this is supposed to be what Ezekiel means by Gog and Magog, and the destruction of the former. See Ezekiel 38 and 39. Others apply this to the victories gained by the Maccabees, and to the destruction brought upon the enemies of their country; while several consider the whole as a figurative prediction of the success of the Gospel among the nations of the earth. It may refer to those times in which the Jews shall be brought in with the fullness of the Gentiles, and be re-established in their own land. Or there may be portions in this prophecy that refer to all the events; and to others that have not fallen yet within the range of human conjecture, and will be only known when the time of fulfillment shall take place. In this painful uncertainty, rendered still more so by the discordant opinions of many wise and learned men, it appears to be my province, as I have nothing in the form of a new conjecture to offer, to confine myself to an explanation of the phraseology of the chapter; and then leave the reader to apply it as may seem best to his own judgment. I shall bring again the captivity of Judah and Jerusalem - This may refer to the return from the Babylonish captivity; extending also to the restoration of Israel, or the ten tribes. Verse 2 The valley of Jehoshaphat - There is no such valley in the land of Judea; and hence the word

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.

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.