Exposition of the 12 Small Prophets, Joel · Chapter 3
CHAP. III.
IN this Chap. the Lord doth proſecute and confirme that promiſe in the cloſe of the former Chap. concerning the preſervation and deliverance of a remnant, eſpecially as it relateth to the Jewes; and therefore the dependance and connexion is expreſſed by the particle for, which intimates that what followeth is an explanation and confirmation of what is there ſaid. In this confirmation, 1. He promiſeth to return the captivity of Judah, v. 1. 2. He promiſeth to puniſh all the enemies of the Church, eſpecially of the Jewes; And that for this end, he will convocate them, to plead the cauſe of his people againſt all of them, v. 2, 3. and particularly againſt ſome of their neareſt neighbours, v. 4, 5, 6. and having pleaded with them, he will paſſe ſentence againſt them, v. 7, 8 and ſee it executed, by convocating all of them, as he will alſo bring his prepared executioners, v. 9, 10, 11, 12. who at Gods command, v. 13. will do great execution upon them, v. 14. In which caſe they ſhall be left deſtitute of all comfort, v. 15. and God will be terrible unto them, v. 16.— 3. He cloſeth theſe promiſes with comfortable applications to the Church, particularly to Judah and Iſrael, ſhewing what proofes of love they ſhall meet with in theſe diſpenſations, and what ſhall be the ſweet conſequents thereof: and namely, that when he ſhall be thus terrible to enemies, yet he will be their hope and ſtrength, v.— 16. that he will confirme them in their intereſt in him, and that they ſhall be holy and ſecured from the invaſion of ſt…angers, v. 17. that they ſhall have abundance of temporal benefits, together with ſpiritual graces and refreſhments, v. 18. and that when their enemies ſhall be utterly deſtroyed, yet he will eſtabliſh and perpetuate them, v. 19, 20. and will cleanſe them from their pollution, that he may evidence his preſence with them, and may continue it, v. 21.
Ver. 1. FOr behold, in thoſe dayes, and in that time when I ſhall bring again the captivity of Judah, and Jeruſalem.
Albeit this Verſ. doth expreſſely hold out only the time of Gods ſentencing and puniſhing Judahs enemies, of which he ſpeaks in the following purpoſe: Yet it doth import further, 1. That there was to come a captivity and diſperſion of the Jewiſh Nation, both in City and Countrey, and that under the Goſpel, and after the pouring out of the Spirit, of which ch. 2.28. for all the enſuing predictions do follow upon that. It hath been already declared that after the performance of that promiſe, great troubles were to follow, ch. 2.30, 31. and that in the midſt of theſe troubles, not only ſhould the truly godly attain to eternal ſalvation, by cleaving to God and his Worſhip, but the Lord ſhould preſerve a remnant for himſelf, who ſhould eſcape theſe troubles, v. 32. And this (as the connexion imports, and hath been ſaid before,) is but a confirmation and particular inſtance given of that general promiſe, in the caſe of the Jewes. So that it cannot at all relate to the captivity of Babylon. 2. It imports, that a reſtitution and returne of their captivity was to follow upon their diſperſion, at which time he will performe what is after ſpoken of. And this is the firſt promiſe which is made to Judah, as a pledge of the ſpiritual deliverance of his Church, and all his people, and of temporal deliverance alſo, in ſo far as it is needed. Doct. 1. When the Lord giveth general grounds of encouragement from his Wo…d, he is able to inſtruct and make them good by particular evidences of his love, to the conſciences of his own; Therefore having given that generall promiſe, ch. 2.32. he doth here ſubjoyn a particular and convincing evidence thereof, For I will bring again the captivity of Judah. 2. Gods diſpenſations toward his Church and people, whether in mercy or judgement, are very admirable; And men ought (inſtead of their ſleepineſſe, careleſſeneſſe and aſtoniſhment when great things are in doing) to ſtir up themſelves to obſerve them much. Therefore is a Behold prefixed to this (wherein their captivity is ſuppoſed, and their reſtitution promiſed,) and to what further ſhall be done at that time. 3. Greateſt ſpiritual mercies manifeſted to the Church, may be ſeconded with ſaddeſt outward afflictions, even with captivity and reſtraint of liberty, driving them from their intereſts and acquaintance, and putting them under the power of others; And that (as for other reaſons, ſo) becauſe they contemne and make no uſe of theſe ſpiritual mercies: For, ſo is imported here, that after Chriſt came in the fleſh to the Church of the Jewes, and the Spirit was poured out among them, yet becauſe they deſpiſed and oppoſed all this, therefore there is a captivity of Judah and Jeruſalem. 4. Deliverance and reſtitution according to the tenour of the Covenant, will certainly follow upon the captivity of the Lords people, even to admiration and the aſtoniſhment of all: And particularly Judah's ſecond and long captivity will have a remarkable iſſue: For, Behold, I ſhall bring again the captivity of Judah and Jeruſalem.
Verſe 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 an harlot, and ſold a girle for wine, that they might drink.
Followeth the ſecond promiſe, concerning the puniſhment of all the enemies of the Church, and of Judah in ſpecial, as a pledge of what he will do for others. The time of performing this promiſe being propounded, ver. 1. We have here further, 1. The convocation of theſe enemies, and the bringing of them to judgement; Their conſpiring againſt the Church, and particularly againſt Iſrael about the time of their converſion and recollection, ſhall be the Lords work to gather them to the place of judgement and execution of vengeance. 2. The place of judgement is here called the valley of Jehoſhaphat, which ſome take for ſome valley lying in view of Jeruſalem, to intimate that theſe enemies may ſurround the Church, and bring her into great ſtraits, before that Gods iſſue come. (as, Rev. 20.9.) And that the execution of this vengeance will be in view of the Church, to her full ſatisfaction and contentment, when her eyes ſhall ſee her deſire upon her enemies. But it rather ſeemes to point at that valley, where Jehoſhaphat got that notable deliverance, 2 Chron. 20.22,—26. And albeit it were needleſſe curioſity to determine that that ſame ſhould be the place of this notable judgement and execution; yet the alluſion intimates, that the plague on theſe enemies ſhould be like that which befell Edom and his confederates then, when the Lord ſtirred them up to ſlay one another, and they became a prey to the Jewes. The word alſo being taken appellatively, doth ſignifie the valley of Gods judgement, and ſo it will be, let the particular place be where it will. 3. We have the forme of procedure which (that the certainty and equity of the judgment may appear the more) is ſet down by way of judicial proceſſe, wherein God the Judge doth plead the cauſe of his people againſt them, to v. 7. giveth out ſentence, v. 7, 8. and ſeeth it executed, v 9,— 16.— In theſe Verſes, we have Gods pleading againſt all theſe enemies in general, for their ſcattering his hereditary people, their parting the land that was proper to him, and for that, with cruelty and contempt, they divided his people and children by lot among themſelves, to be ſo many ſlaves, and gave boyes and girles to ſatisfie their luſts. Doct. 1. God will not only reſtore and deliver his people, but will give them a ſeen and ſatisfactory amends for all the wrongs they have received from men, and will make the time of their reſtitution, prove ſad dayes to enemies: So much doth the connexion of this with the former Verſe teach, in that time when I ſhall bring again the captivity of Judah and Jeruſalem, I will alſo gather all Nations, &c. 2. Albeit that enemies will be on foot, when ever God appears for his people, and particularly at the converſion and recollection of Judah and Iſrael, to oppoſe and bear them down; Yet God will not only fruſtrate their deſignes, but will bring his own purpoſes to paſſe by their enterprizes: For, the Nations gathering of themſelves to oppoſe the Church, is Gods gathering them to judgement, I w…ll gather all Nations, and bring them down, &c. 3. Albeit they are not few, but many who do conſpire againſt the Church on all occaſions, and will gather together at the converſion of Iſrael; yet their multitude will not make Gods purpoſes void; For, I will gather even all Nations, &c. 4. God hath even the very place prepared and foreordained in his counſel, wherein he will plead with, and execute vengeance upon enemies, and wherein he will manifeſt his juſtice and power, and his love to his people as of old. Therefore doth he point at the place, putting them in minde of what he had done of old, and aſſuring them of his righteous judgement, to be executed on their behalf, I will bring them down into the valley of Jehoſhaphat. 5. The injuries done to the Church are ſuch as God will certainly plead with men for, albeit none elſe ſhould regard them; and he will ſo revenge their quarrel as equity and juſtice ſhall ſhine in it; For, I will plead with them there for my people. And albeit his pleading here be by ſtroakes, yet he giveth it the name of pleading, and frameth a proceſſe, to ſhew how conſpicuous his juſtice ſhall be in that procedure. 6. Albeit Gods people be in themſelves worthleſſe, yet his intereſt in them is ſufficient ground of hope that he will plead againſt their enemies; And albeit his dealing ſeem oft-times to obſcure this intereſt, yet he will again make it conſpicuous, and prove it by his pleading for them; yea, whatever he have to ſay againſt them, yet he will never lay aſide this intereſt when he pleads againſt enemies, but will recompence them as if his people had never provoked him: In all theſe reſpects this is their title when he pleads for them, I will plead with them for my people, and for my heritage. His intereſt will make him plead, and he will prove them to be ſo by pleading, and he will not deal with enemies as plaguing a ſinful people, (as. Jer. 50 7.) but as oppreſſing his people. 7. Albeit that in Chriſt Jeſus there is neither Jew nor Greek, but Chriſt is all in all; and albeit that Iſrael and Judah be now rejected, as a Nation, and enemies for the Gentiles ſake: yet not only are they ſtill beloved, as touching the election, and the gifts and calling of God toward them, without repentance; Rom. 11.28, 29. But in due time, God will make them become an hereditary people unto him, as a Nation under the ſtate of the Goſpel, whereby he will revive their ancient right to the Covevant; For, in that day of their converſion, he will plead for them as his people and heritage, for my people, and for my heritage Iſrael. 8. The preſent enemies of the people of God are the true heires and ſucceſſours of their former enemies, and therefore muſt pay for all their cruelties and oppreſſions; Therefore in that day will he reckon with them who ſhall then conſpire againſt them, as if they had lived in former times, and had captivated and ſcattered them, becauſe they do then oppoſe them, and hinder their reſtitution. See Matth. 23.34, 35. 9. Such as the Lord chooſeth to be his people, both they and their intereſts are dear to him, and are his in a peculiar manner, for reſpect and protection, and for aſſerting thereof out of the hands of oppreſſours; Therefore not only are they my people, and their condition reſented, but the land is my land, he will aſſert his right to what belongs to them, when they cannot proſecute their own right. 10. Scattering of the people of God, and eſpecially the diſſipation of their Church-ſociety, is a quarrel which the Lord will not forget, when he pleads with enemies; For, it is laid to their charge, they have ſcattered my people, and that among the Nations, where they could not enjoy publick Ordinances. 11. What the Lord hath impropriate to himſelf for the uſe of his people, it is but folly for men to expect a bleſſed poſſeſſion of it; Therefore doth a challenge, and Gods ſevere pleading follow upon this, they parted my land. 12. When the Lords people do ſleight and provoke him, it is juſt he give them up to get baſe and contemptible uſage, and that they and their children be at the diſpoſal of enemies; That ſo they may know the difference betwixt his ſervice, and their imperious dominion: For, ſuch in Gods juſtice was Judahs lot, the enemies did caſt lots for them, and divided them with the reſt of the ſpoile, to be ſlaves to them; And they gave boyes and girles to harlots for ſatisfying their luſts, and for drink, that is, either they gave the Boyes and Girles to be ſlaves to their harlots, and ſuch as would furniſh them drink, or they ſold them, and gave the price of them for theſe ends. See 2 Chron. 12.8. 13. Whatever be Gods juſtice in afflicting his people, yet he will reckon with men for their immoderate uſe of victories, and for their inſolency towards his ſubdued people, their putting them from their priviledges, and uſing them unbeſeemingly: And eſpecially, he will reckon with them when they only ſerve their luſts with all their purchaſe and conqueſts, as is their uſual way: For, God pleads with them here, that they have caſt lots for my people, (made ſlaves of them, and divided them as common prey,) and have given a boy for an harlot, and ſold a girle for wine, that they might drink.
Verſ. 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 recompence me, ſwiftly and ſuddenly 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 he might remove them far from their border.
In theſe Verſes, the Lord doth more particularly plead their cauſe with the Tyrians and Zidonians, and the reſt of the inhabitants of the Sea coaſt, (under which name all the neareſt neighbours of Iſrael are to be underſtood,) who had done ſuch injuries to his people, as could not be recompenced but by their own deſtruction, v. 4. This challenge he inſtanceth, ſhewing that they had injuſtly taken away the goods belonging to his people, or the Temple, and put them in their Idol-temples, v. 5. And that they had ſold the Jewes unto ſtrangers, that ſo they might never return again to their land, v. 6. It is like that as the inhabitants of theſe places did of old fall in with the Caldeans, Ezek. 25.15. & 26.1, 2. ſo did they afterward with the Romanes, and ſhared in the ſpoile; for which the Lord doth challenge their ſucceſſors in oppoſition to the people of God, as an injury that could not be compenſed. Whence learn, 1. Such as by reaſon of propinquity in place, may know moſt of God, who revealeth himſelf in and to the Church, and ſo ought to be friends to her, may readily prove her greateſt enemies, eſpecially if they be addicted to the love of the world, and greedy of gain; For, ſo did Tyre and Zidon, and all the coaſts of Paleſtine prove, being great traffickers, and ſo ſet upon gain. 2. Such will finde that God is their party, who will reſent the injuries they do, and will be avenged; For, what have ye to do with me, &c. ſaith he, and this he brings with a yea alſo, as being eſpecially offended at them for it. 3. God will put enemies to give an account what their quarrel hath been, upon which they did trouble his people: and will reckon with them according as they voluntarily, and maliciouſly imbarqued in that courſe; and will let them know how baſe they are in his account becauſe of it; For, ſaith he, what have ye to do with me? or, wherein have I offended you? and ſo ſome underſtand that, will ye render me a recompence? will ye requite any injury done by me to you, by afflicting my people? but I have given you no provocation. The firſt words will alſo read, what are ye to me? that is, what intereſt can ye pretend to in me, or of what worth are ye to me, that I ſhould paſſe over this great injury? 4. Though enemies do account baſely of Gods people, and think little of the injuries done to them; yet they are ſo precious in Gods eyes, that enemies cannot recompence him, nor make reſtitution anſwerable to the damage done by them; for, albeit they think in eaſie to recompence, (and if ye recompence me,) yet ſaith he, will ye render me a recompence? he ſpeaks of it as a thing impoſſible. 5. As by the Law ſuch as had not wherewith to make reſtitution, did ſuffer in their perſons, Exod. 22.3. So the Lord by ſad plagues, will let enemies know that no leſſe then their deſtruction can repaire the damage done by them to his people; For, ſaith he, I will returne your recompence upon your own head, that is, as a man being offered an unworthy recompence, doth in anger caſt it at them again who preſume to offer it; So the Lord will let them know what the recompence muſt be, and will returne upon their own head, according as their injuries deſerved. 6. Albeit the Lord ſeem to delay long from avenging the injuries done to his people; yet it doth not only certainly come at laſt, but it doth ſurprize enemies; and after he once beginneth to appear, he will make a ſhort work, and ſo execute judgement as one haſting to be avenged: In this reſpect it is that he ſaith, ſwiftly and ſpeedily will I returne your recom…ence. 7. It is an horrid injury which God will avenge, when men do ſpoile Gods people of the wealth he hath given them, that ſo they may inrich themſelves by their calamities; or when they dare take away, and intervert that which is devoted to him and his ſervice; for, this is one part of the quarrel, Becauſe ye have taken my ſilver and my told, and my goodly pleaſant things: whereby we may underſtand both the wealth and precious things beſtowed upon his people, which now in avenging the quarrel, he owneth as his; and theſe things that were laid up for his ſervice in the Temple. 8. This ſin is yet more odious, when men not only injuſtly take away what doth not belong to them; but when all this purchaſe is conſecrated to advance and cry up a falſe Religion; For, ſaith he, ye have carried into your temples my goodly pleaſant things. Not all which they had injuſtly taken away, but theſe things that were moſt excellent, (and belike, what they got of that which belonged to the Temple,) as an oblation to their Idols. 9. As God hates cruelty, eſpecially againſt his people, and that men ſhould not only ſpoile them of their goods, but bring themſelves into ſlavery and bondage; So it is an iniquity which he will avenge, when men labour to make the condition of his people deſperate, and without hope of reſtitution, that ſo they may poſſeſſe their rights: For, it is another branch of the quarrel, the children alſo of Judah, and the children of Jeruſalem have ye ſold unto the Grecians, (with whom the Tyrians had commerce, Ezek 27.2, 13.) that ye might remove them far from the border.
Verſ. 7. Behold, I will raiſe them out of the place whither ye have ſold them, and will returne your recompence upon your own head.
8. And I will ſell your ſonnes 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.
In oppoſition unto, and for a recompence of this their cruelty, the Lord paſſeth ſentence in favours of his people, and againſt theſe whom he hath thus pleaded with. Wherein he undertakes to gather his people, and bring them from under that bondage, and to reward theſe enemies, by bringing them under the power of the Jewes, who ſhall ſell them for ſlaves to the remoteſt Arabians, according as he hath determined. Whence learn, 1. Whatever mens projects be againſt the Church, yet they will never gain their point againſt her; For though they would have had the Jewes ſo far removed, as they might never returne; yet ſaith he, I will raiſe them up. 2. The Lord can reſtore his people when he pleaſeth, and when his time cometh, neither his former rejecting of them, nor their deſperate condition will hinder it; For, though they ſold them, that they might never returne; yet ſaith he, I will raiſe them out of the place whither ye have ſold them. 3. God can deliver his people, though their condition were as hopeleſſe, as that dead men ſhould be raiſed, Ezek. 37.11, 12. and though they were as little minding deliverance, as men that are aſleep; For, ſaith he, I will raiſe them, or awake them, as the Original imports. 4. The wonderfulneſſe of what God promiſeth, ſhould be no impediment to our faith, for God both can and will bring about the deliverance of his people in an admirable way; Behold, ſaith he, I will raiſe them. 5. The triumphing of enemies for a long time, is no ground of aſſurance that they ſhall ſtill eſcape; But God in due time, and at the deliverance of his people, will repay them for all they have done; for, when God doth all this for his people, it is alſo added, and will returne your recompence upon your own head. 6. God will repay enemies in the ſame meaſure they have meaſured to his people, and he may make his Church inſtrumental in it; And however the judgement be executed, yet he is ſtill the principal agent in it: For, I will ſell your ſons and your daughters into the hands of the children of Judah, (or, deliver them over into their hand, and put them under their power, to be at their diſpoſal; For, ſo to ſell is to be underſtood, Judg. 2.14. and frequently,) and they ſhall ſell them to the Sabeans, to a people far off. For the Sabeans were on the remote coaſts of Arabia, or, it may be underſtood that theſe Sabeans ſhould ſell them to a people yet more remote: In which ſentence we ought to read the juſtice of God, in dealing with them as they dealt with Judah. 7. Gods Word is ſufficient for the Church to reſt upon in expecting greateſt things; And it may be ſufficient ground of terrour to enemies, that the Word hath ſpoken ſad things againſt them; Therefore it is added by way of confirmation, for the Lord hath ſpoken it.
Verſ. 9. Proclaime ye thus among the Gentiles, prepare warre, wake up the mighty men, let all the men of warre draw near, let them come up.
10. Beat your plow-ſhares into ſwords, and your pruning-hookes into ſpeares, let the weak ſay, I am ſtrong.
11. Aſſemble your ſelves, and come all ye heathen, and gather your ſelves together round about: thither cauſe thy mighty ones to come downe, O LORD.
12. Let the heathen be wakened, and come up to the valley of Jehoſhaphat: for there will I ſit to judge all the heathen round about.
Followeth the way of executing this ſentence thus pronounced. In recording whereof, firſt, (in theſe Verſes) we have again the convocation of theſe enemies for that effect. It is declared that they ſhall be gathered together by the effectual providence of God to fight againſt his people, v. 9. That they ſhall prepare armour as much as they can, and ſhall encourage one another to war, wherein there ſhall be no vacation, but even the weak ſhall take courage to go on in this enterprize, v. 10. And that they ſhould convene not a few, but as many on every hand as might encloſe the people of God; and yet the Lord ſhould have his mighty inſtruments for executing vengeance there alſo, v. 11. and ſhould make all this their enterprize but a convocation of them to the place which he hath appointed for judging them, and executing vengeance upon them, v. 12. Doct. 1. The enterprizes of enemies are but ſervice of divine providence, and they are but doing that which he ſtirs them up to do for bringing about his holy ends; For, this proclamation to prepare war, wake up the mighty men, &c. tends to ſhew, that their enterprizing of this, is of God, to bring about his purpoſes. See Acts 4 27, 28. 2. God is not afraid of mens attempts, nor of the courage of the mighty, nor of their vigilancy, activity, numbers or preparations; nor needs he ſteal a ſtroak upon them, but can let them do their utmoſt, and then work his point thereby, and make their purpoſes void: For, what they will do, he calls upon them to do it, and to uſe all endeavours, that his glory may ſhine in defeating thereof. See Iſa. 8.9, 10. 3. Men may have much reſolution, and great undertaking; there may be much courage and eagerneſſe, even among the weakeſt; and they may be encouraging one another to work, and laying aſide other employments that they may proſecute this work ſeriouſly, when yet they are but running on their own deſtruction; For, they are waking up, or exciting themſelves, they are coming up againſt hilly Judea,, the weak are ſaying, I am ſtrong, and they are laying aſide husbandry, and beating their plow-ſhares into ſwords, &c. when yet God is convening them for judgement. 4. Warre is a ſcourge full of evils, and an enemy to profitable callings and husbandry; For, then they beat their plow-ſhares into ſwords, and their pruning-hookes into ſpeares, whereas in peace it is contrary, Mic. 4.3. 5. Whatever be the Lords end and purpoſe in convocating enemies, yet the Church may have much exerciſe with it, and may be environed on all hands with difficulties and dangers thereby, before ſhe get an iſſue, and before his purpoſes do appear; For, Aſſemble your ſelves, and come all ye heathen, and gather your ſelves together round about, imports that theſe enemies ſhall firſt incloſe the Church on every hand, before that God appear againſt them. See Rev. 20.9. 6. The Lords diſtreſſing of the Church by enemies, calls on her to pray, and look to him who only can ſecure her; and as ſhe ſhould not reſt on her being afflicted, as if that were enough to plead pity, when yet ſhe cryeth not to God; So ſhe ſhould not be diffident, nor diſcouraged to call on him, whatever her diſtreſſe be; Therefore is it ſubjoyned to this great diſtreſſe, Thither cauſe thy mighty ones to come down, O Lord, pointing out that the Churches refuge will be prayer to him at that time. 7. God hath alſufficiency of power and inſtruments, who will be able to do for his Church when ſhe calls to him, were all the world-againſt her; For, Thither cauſe thy mighty ones to come down, is a promiſe that he will provide inſtruments armed with his power, whom he will bring down to the valley of Jehoſhaphat at that time, though he will firſt put his Church to it, to intreat him to do this for her, Ezek. 36.37. It is needleſſe to enquire who theſe mighty ones are, whether Angels, inflicting ſome extraordinary judgement, or the enemies themſelves thus convened, whom he will inable to cut off one another; But it ſeemeth that there will be ſomewhat extraordinary in the overthrow of Iſraels enemies, as is his uſual way when his Church is brought into eminent danger. See Rev. 20.9. 8. It is an heathen-like mark upon men, to come in oppoſition to the Church of God; Therefore are they ſo oft called the heathen here. Which though it may be underſtood only of the Nations; yet as all theſe were heathens in Joels time, ſo be of what profeſſion they will, they prove themſelves heathens who would bear down the Church of the true God, and particularly, who would cruſh the Church of Iſrael being turned to him after her long rejection. 9. The Lord would have his people infallibly aſſured that he is nothing troubled with the oppoſition of enemies; and albeit they be often ſhaken with the apprehenſions of their formidable power and preparations; yet they would recollect themſelves, and ſee Gods overruling hand in all of them; Therefore again ſaith he, let the heathen be wakened, and come up to the valley of Jehoſhaphat. And by repeating of it, would have his Church perſwaded that he hath an hand in it, and knoweth how to over-rule it. 10. God will make uſe of enemies gathering themſelves to ſecure them from fleeing his judgement; wherein he will deal with them as delinquents brought before his tribunal, in the place which he hath appointed; Therefore it is again repeated from v. 2. that he brings them to the valley of Jehoſhaphat, for there will I ſit to judge all the heathen round about.
Ver. 13. Put ye in the ſickle, for the harveſt is ripe: come, get ye down, for the preſſe is full: the fats overflow, for the wickedneſſe is great.
In the next place, the delinquents and executioners being thus convened, the Lord commands his inſtruments (like prepared reapers brought to a field of ripe corne) to do execution upon them, becauſe their ſin is now come to an height, and they are ripe for judgement, as ripe corne is for cutting down, and full fats and wine-preſſes for treading out. Whence learn, 1. When God ariſeth to judgement, he will not only give out ſentence, but real execution will follow thereupon; So much doth this command, after the former proceſſe, teach. 2. Albeit the leaſt ſin deſerveth greateſt plagues, even when it is firſt committed, yet ſuch is Gods patience and long-ſuffering, thae he will not at firſt puniſh even the ſins of enemies, but will let them tipen and come to an height, before he ſmite; Therefore is it that after all this oppoſition of enemies, he now declareth, that the harveſt is ripe. See Gen. 15.16. 3. Albeit the Lords long-ſuffering patience be ſo great, yet the ſin of enemies will at laſt ripen and come to a very great height; For, now ſaith he, the harveſt is ripe, the preſſe is full, the fats overflow, to wit, with grapes to be preſſed and trodden out: and this is afterward expreſſed in proper tearmes, their wickedneſſe is great. 4. When ſin is ripe, then execution of vengeance will no longer be forborne, but the greatneſſe of ſin will be made viſible in the greatneſſe of judgements; Therefore becaoſe of this ripeneſſe and great wickedneſs, the command is given, put ye in the ſickle, (to cut down this ripe corne, Rev. 14.15.) come, get you down, &c. to wit, into the valley, to tread and preſſe out the grapes.
Verſ. 14. Multitudes, multitudes in the valley of deciſion; for the day of the LORD is neare in the valley of deciſion.
The effect of this ſentence and command given to the executioners, is, that there ſhall be great execution made of the enemies, and they ſhall fall without number. And for the Churches greater comfort, it is declared, that this day of the Lords vengeance is near, not when the Prophet ſpake this, but it ſhall ſpeedily come after the enemies great preparations againſt the Church. The place of this execution is called the valley of deciſion, or threſhing, which is the ſame with the valley of Jehoſhaphat, v. 2, 12. and it gets this new name, becauſe there the Lord will make a great havoke of enemies (which is uſually expreſſed by threſhing, Mic. 4.13. Iſa. 41.15. 2 Kings 13.7.) or, becauſe it is the valley determined and appointed (as the word will ſignifie) wherein to do this execution, or the place wherein God will decide this great controverſie betwixt him and his Church on the one part, and theſe enemies on the other▪ Doct. 1. Albeit it may be matter of admiration and terrour to the Church, to ſee ſo great and ſo many enemies combined againſt her; yet God ſhall make that reſolve in as great a wonder, to ſee the great havoke made of them; Therefore is it held out by way of admiration, Multitudes, multitudes in the valley of deciſion. 2. God will at laſt decide the controverſie betwixt the Church (and eſpecially of Iſrael) and her enemies, and will determine the queſtion by making many a skin pay for it; For, the valley of Jehoſhaphat, will be alſo the valley of deciſion, and there multitudes, multitudes ſhall be laid in the duſt. 3. When enemies are at the height of their attempts, eſpecially againſt converted Iſrael, then the Lords people may expect that he will not be long in taking his day about of them, wherein his glory will ſhine; for, the day of the Lord is near in the valley of deciſion.
Verſe 15. The Sunne and the Moon ſhall be darkened, and the Starres ſhall withdraw their ſhining.
This execution is further amplified, that (as the Church had felt before in her calamities, chap. 2.10. ſo) the enemies ſhould at that time of their extremity, be denied all comfort in the creatures, from heaven or earth, and that there ſhould be great alterations in the world, (of which more, v. 16.) if not alſo the extraordinary ſignes of eclipſes and darkneſſe, preſaging and accompanying the ſame. Doct. 1. Though enemies may be inſulting when the Church is in great bitterneſſe; yet the day may and will come about, wherein they ſhall drink of her cup, if not of a worſe; For, what was denounced againſt the Church, ch. 2.10. is now made their portion. 2. Whatever be the delights and enjoyments of Gods enemies; yet when he begins to reckon with them, all their comforts and refuges from heaven or earth, will faile them, and all things will frowne and lowre upon them; For, ſo much is imported in that the Sunne and Moon ſhall be darkened, &c. Theſe creatures ſhall deny them light and comfort, and this ſhall make all things dark on earth to them, and theſe dreadful ſights ſhall terrifie them.
Verſ. 16. The LORD ſhall alſo roar out of Zion, and utter his voice from Jeruſalem, and the heavens and the earth ſhall ſhake, but the LORD will be the hope of his people, and the ſtrength of the children of Iſrael.
Followeth a comfortable application of all this to the Church, and particularly to Iſrael, holding forth in ſeveral promiſes, what merciemercy to them ſhall be in their recollection (of which, v. 1.) and in this ſtreak on their enemies, and what ſweet conſequents ſhall follow thereupon. The firſt promiſe, is, that when the Lord ſhall manifeſt himſelf thus terribly againſt their enemies, according to the predictions of his Word, and out of his love to his people, and when he ſhall make great alterations therby (which is a further amplification of the calamities which are to come on enemies;) Yet in the midſt of theſe confuſions and terrours, he will afford hope and ſtrength to his Church and people. Whence learn, 1. When God manifeſts himſelf againſt his Churches enemies, and ſpecially, againſt Iſraels adverſaries, he will be very terrible and dreadful; And his being a party, will make all the creatures to deny comfort, and will adde to the bitterneſſe and terrour of ſuch a deſolate condition; for, the Lord ſhall roar, like a Lion, ſee Zeph. 2.11. Iſa. 42.13, 14. And beſide their deſolate condition, v. 15. the Lord alſo ſhall roar, to imbitter that, and as the cauſe of it, as is after cleared of the ſhaking of heaven and earth. 2. Gods executing of vengeance will be according to the predictions uttered in the Church, and theſe will be found terrible in execution, what ever men thought of them before; for, the Lord ſhall roar out of Zion, and utter his voice from Jeruſalem imports, that God from out of Zion had ſpoken againſt them by his Word, and that now his ſpeech going forth in execution, ſhall be found terrible, as the roaring of a Lion. 3. God will make his preſence with, and love to his people conſpicuous by his indignation and ſeverity againſt their enemies; for, the Lord ſhall roar out of Zion, &c. imports alſo that he is preſent there, and that he evidenceth his reſpect to his habitation, by his dreadful thunderings againſt the enemies thereof. 4. As God is powerful to overturne heaven and earth when he pleaſeth; So his ſubduing of enemies may bring great alterations and overturnings in the world; for, when he ſhall roar, the heavens and the earth ſhall ſhake, which, together with what is ſaid, v. 15. maketh a compleat parallel with the condition of the Church, chap. 2.10. and it imports ſuch an alteration of affairs, as if there were a diſſolution of the world, and overturning of the courſe of nature. And it is no wonder, if they who are ſo well rooted in the world, cauſe it to ſhake hefore they be caſt out of it, and if they who are ſo univerſally ſpread through the earth, need general commotions to make them miſerable. 5. When God is ſhaking the earth to overturne enemies, Gods people, may be exerciſed with many fears and apprehenſions that the ſtorme will break upon them; Therefore they need a promiſe to ſecure them againſt this. 6. Nothing will be able to ſecure the hearts of Gods people againſt the terrours of a time of great commotions, but God only, and what they finde in him and from him; Therefore doth the promiſe remit them to what the Lord will be unto them. 7. In times of great confuſion, the Lords people may expect that he will be a place of refuge to hide them in, that he will furniſh them who come to him, with ground of hope for the future, and with ſtrength and courage to bear out till the accompliſhment come: for, that which is propounded here, i… hope, or a refuge and ſtrength, and God undertakes not to diſappoint them of theſe, the Lord will be the hope of his people, &c. he will take them under his protection, he will let them ſee ground of hope in himſelf, and furniſh them with hope to lay hold on it, and with ſtrength to bear them out. 8. What the Lord hath been or will be at any time to his people Iſrael, in performing ſpiritual promiſes, that he will be to all who are indeed his people; Therefore doth the promiſe run generally both to his people whoever they be, and to the children of Iſrael.
Ver. 17. So ſhall ye know that I am the LORD your God dwelling in Zion, my holy mountaine: then ſhall Jeruſalem be holy, and there ſhall no ſtranger paſſe thorow her any more.
The ſecond promiſe is, that by theſe and other experiences of his love, they ſhall be confirmed of his intereſt in them and care of them, no leſſe then when of old he reſided among them in the viſible ſignes of his preſence. The third promiſe is that (for fitting them to enjoy his preſence) he will make them holy by ſanctification; And upon this ſhall follow their preſervation from the invaſion of open enemies, and that they ſhall not be expoſed as a prey to them, as formerly they had beene. This alſo in Scripture-language is underſtood by their being holy, as it is obſerved in Obad. v. 17. partly becauſe of the ceremonial pollution that of old did accompany the invaſion of their land by heathens, beſide that it did obſcure their priviledge of being the Lords peculiar, ſanctified, and ſet apart people; But chiefly, becauſe (as is uſual in wars, when prophane Nations invade the Cuhrch) they did overturne holy ordinances, and caſt all looſe and in confuſion. Doct. 1. Intereſt in God is the great ground of the Churches encouragement; for, it is held out as their great merciemercy, I am the Lord your God. 2. This intereſt is yet more ſweet when it is evidenced by his preſence and the gracious effects thereof among his people, and he is not provoked to forſake them, though they be his; Therefore it is added, I am the Lord your God dwelling in Zion. 3. It is an addition to all theſe mercies, when not only matters ſtand ſo, but the Church knoweth it, and is convinced of it; And this muſt be Gods own work, without whoſe help, they will neither ſee intereſt nor preſence, who yet in reality enjoy both; Therefore he undertakes it, to make their comfort and mercy compleat, Ye ſhall know that I am the Lord your God, &c. See 1 Cor. 2.12. 4. The Lord will in due time make his intereſt in, and preſence with his people convincingly clear, by viſible diſpenſations and actings for them; for, ſo (by what I will do for you) ſhall ye know that I am the Lord your God, &c. 5. Where God takes up his dwelling among a people, all that concernes them becometh his, and he takes care thereof; for, then it is my mountaine, to wit, Zion where he dwelleth. 6. Gods preſence with a people muſt be entertained and proven by their holineſſe; for, then it is my holy mountaine, and Jeruſalem is holy. See Pſal. 93.5. 7. It is God only who can undertake for making his people holy, and it is their duty to deny themſelves, and imploy him for that end; for, it is his promiſe, then ſhall Jeruſalem be holy. 8. Where a people have real ſanctification, as a fruit and evidence of Gods preſence, they have alſo the promiſe that he will preſerve them from the invaſion of enemies; for, then ſhall Jeruſalem be holy in this reſpect alſo, that no ſtranger ſhall paſſe thorow her, to wit, in an hoſtile way. And albeit this ſeeme to be a peculiar promiſe to converted Iſrael, and albeit others (even Judah it ſelf) when they have been upon the amending hand, have met with ſad ſtormes from enemies; Yet certainly ſuch have the promiſe of this mercy, when it is for their good; and what they meet with which ſeemeth contrary to it, is but to ſtir them up yet more to the ſtudy of holineſſe, and in that reſpect they get a bleſſed iſſue from their troubles, and will come to a compleat iſſue at laſt. 9. It is a ſad ingredient in the trouble of the Lords people, when they are invaded by profane Nations, that not only their priviledges are obſcured thereby, but that their invaſion and the confuſions occaſioned therreby, together with their corrupt principles and practices, do caſt l…ſe and overturne Religion, and bring in a deluge of prophanity; Therefore is the mercy of their deliverance from ſtrangers ſet forth under the name of being holy, as is before explained. 10. Such as have been long moleſted by enemies, though they will meet with trouble, in one kinde and degree or other, while they are within time; yet they may attaine to this mercy, to be free of moleſtation and trouble from invading enemies, and not meet with it any more in the meaſure that formerly they have had; for, ſuch is the promiſe to Iſrael and Jeruſalem, being converted, there ſhall no ſtrangers paſſe through her any more. Whatever troubles they may meet with from enemies, after that great day of vengeance formerly mentioned; yet they ſhall not any more paſſe through them as formerly, to ſubdue or rul… over them, or carry them into captivity; So that their greateſt hazard then will be, that quietneſſe may breed ſecurity.
Verſ. 18. And it ſhall come to paſſe in that day, that the mountaines ſhall drop down new wine, and the hills ſhall flow with milke, and all the rivers of Judah ſhall flow with waters, and a fountain ſhall come forth of the houſe of the LORD, and ſhall water the valley of Shittim.
The fourth promiſe is, that God ſhall be ſo bountiful to converted Iſrael, th… they ſhall not want abundance and variety of temporal benefits, which are inſtanced in their mountaines and hills abounding with vines, and with good paſture for the herds and flockes, that they may afford much milke; and that they ſhall have abundance of water, which was oftentimes ſcarce in that land. To this is ſubjoyned the fifth promiſe, that this plenty ſhould be accompanied with ſpiritual graces and refreſhments, conveighed by the Goſpel, and flowing forth not only for their own quickening and comfort, but for the good of the Nations round about, even of thoſe whoſe condition ſeemeth moſt deſperate. To clear this promiſe a little, we have firſt, 1. The benefit it ſelf, compared to a fountain of waters flowing out, whereby (as is cleared on Zech. 14.8.) is underſtood all ſpiritual graces and refreſhments, which are held forth, and inſtrumentally communicated and conveighed to ſinners by the Doctrine of the Goſpel, and applied and quickened by the Spirit. 2. We have the fountaine and riſe of this benefit, it ſhall come forth of the houſe of the Lord. It is conceived that the ſpeech alludeth to ſome conduits that conveighed water to the Temple, ſome whereof came by the Altar to waſh away the blood that was poured out there, and ſo ran out again with it. See Ezek. 47.1. and ſo it ſhould point out, that as theſe waters flowed out from the Temple with the blood of the ſacrifices; So theſe Goſpel-refreſhments and graces do flow out unto the world from the death of Chriſt. Which is a truth of it ſelf, that Chriſt is to be acknowledged for all of theſe, whatever be ſaid of the alluſion. Or it may be conceived thus, that as of old the Doctrine of the Goſpel conveighing theſe graces and refreſhments, came from Zion and Jeruſalem, Iſa. 2.3. ſo after the converſion of Iſrael, and their becoming the houſe of the Lord, theſe ſame refreſhing waters ſhould flow out again from them. And this leads to the third thing to be explained, which is the extent of this benefit, that it ſhall flow out as a river to water not only Judea, but the country about, ſignifying that there ſhould not only be abundance of ſaving doctrine, and of graces and refreſhments in the Church of Iſrael, but that fountaine opened up among them ſhould flow forth to other Nations, to water them and make them fruitful. And in particular, the valley of Shittim is named; which is a plaine in Moah, Numb. 25.1. Joſh. 2.1. which it ſeemes was barren, and the waters thereof unwholeſome, by reaſon it lay ſo near the Dead-ſea, or lake of Sodome; And yet it is promiſed that this fountain ſhall water it, and make it fruitful. See Ezek. 47.8. Doct. 1. Piety hath indeed the promiſes, and is the ſhorteſt cut to do well every way; and where the Lord cometh, and is entertained in ſpiritual benefits, he will give what is good in other things; for, converted Iſrael ſhall get an ample proof of what God is able to do in all ages, if it were for his peoples good, In that day the mountaines ſhall drop down new wine, and the hills ſhall flow with milke, and all the rivers of Judah ſhall flow with waters. 2. It is the great fault even of the Lords people, that their eſtimation of mercies decayeth, becauſe they are common and ordinary; whereas Gods hand ſhould be ſeen diſpenſing them in a peculiar way to them: And to prevent their miſcarriage, he doth ſo order their outward mercies, as his ſpecial providence may be ſeen in giving them. Therefore doth he make promiſes concerning theſe temporal things, that they may ſee more then others in his giving thereof to them. And he did ſo order matters concerning their land, as the having abundance of water, (which is a very common benefit among many others) ſhould be a ſpecial favour to them. 3. When the Lord lets out much plenty to his Church, there is great need of much of the grace of God, and ſpiritual things of his Kingdome therewith, to ſeaſon and ſanctifie the uſe thereof unto her. Therefore is there a ſpiritual promiſe ſubjoyned to the former; albeit it was ſaid before, they ſhould be holy. Without this, proſperity is but a ſnare, and it is an evidence of an ill condition, when much plenty doth not put men to it, to preſſe after the enjoyment of God, and after grace ſo much the more. 4. As the graces and bleſſings held out and conveighed by the Goſpel, are the great refreſhment of the children of men, (and therefore compared to a fountain of waters, which quencheth thirſt, and refreſheth and watereth the earth;) So where they are once received, they will never utterly decay, and will ſtill be refreſhful and comfortable; Therefore are they compared to a fountain coming forth, or a ſpring which never runs dry, and the waters thereof are ſtill freſh. 5. Spiritual Goſpel-bleſſings are twice mercies, when not only they refreſh and do good to theſe who receive them; but do make them inſtrumental to make the ſame ſpread to others; for, it is the advantage of this fountain that it ſhall come forth; not only to water themſelves, but others. 6. As at the firſt the riches of the Goſpel flowed out from among the Jewes, and by the Miniſtery of the Jewes, to the Gentiles; So again converted Iſrael will be made inſtrumental to propagate the Goſpel and the Kingdom of Chriſt to other Nations; For, then a fountain ſhall come forth of the houſe of the Lord, and ſhall water the valley of Shittim. See Rom. 11.15. 7. The Doctrine of the Goſpel, and the graces and refreſhments communicated thereby, are able to cure and recover them whoſe condition is moſt deadly, and to make them fruitful who have been moſt barren: And in particular, converted Iſrael will be employed to bring in Nations to Chriſt, who have layen ſtill under the curſe, during the rime of the Goſpels ſpreading among the Gentiles, though poſſibly at the firſt going forth thereof, many of them have heard ſomewhat of it: So much ſeemeth to be ſignified by this fountaines watering even the valley of Shittim, though it be probable that even then ſome will be left ſtill in their former condition. See Ezek. 47.8.
Verſe 19. Egypt ſhall be a deſolation, and Edom ſhall be a deſolate wilderneſſe, for the violence againſt the children of Judah, becauſe they have ſhed innocent blood in the land.
20. But Iudah ſhall dwell for ever, and Ieruſalem from generation to generation.
The ſixth promiſe is, that their inveterate enemies (ſuch as Egypt and Edom had been of old) ſhall be utterly deſtroyed, becauſe of the injuries done to them; Whereas the Lord ſhall not only eſtabliſh, but continue them a Church to him, from age to age after their converſion: Whence learn, 1. Inveterate enemies to the people of God, and ſuch as do cruelly oppreſſe them after the manner of Egypt of old, and do prove falſe brethren to them, as Edom did of old, will certainly be deſtroyed, and that utterly, that ſo an end may be put to their oppoſition; for, Egypt ſhall be a deſolation, and Edom ſhall be a deſolate wilderneſſe, or made void of inhabitants. This is oft repeated again and again, that others who trace theſe ſteps, may ſee their own danger beforehand, and ſtudy to prevent it; and to aſſure the godly that this is not a raſh ſentence, but ſuch as he will not recal it. 2. A peoples oppoſition to the Church of God, and their violence and cruelty toward them, is a ſpecial controverſie which God will proſecute; for, this ſentence is given out, for the violence againſt the children of Judah, becauſe they have ſhed blood, &c. 3. The Lords controverſie againſt his people for ſin, becauſe of which he lets enemies looſe upon them, doth not make the quarrel of enemies the more juſt, nor doth his peoples blood which they ſhed, ceaſe to be innocent blood for all that, and to cry for vengeance upon them; For, ſaith he, they have ſhed innocent blood. 4. If this, that they have ſhed blood in their land, be referred to Egypt and Edom, that they were cruell to ſuch Jewes as lived in exile among them; It doth teach, that mens cruelty is ſo much the more odious before God, when it is exerciſed on theſe who are already broken with afflictions. But it ſeemes rather to be underſtood of the Jewes land, which theſe enemies invaded: and ſo it holds out that cruelty is odious when men exerciſe it upon theſe who have given them no provocation, as they did on Judah, when they were ſtaying at home, and not troubling them. 5. Albeit the Church do oftentimes ſeem to be furtheſt behinde of any ſociety, for outward proſperity; yet the time will come, when ſhe ſhall ſee her own mercy in the miſery of others, and ſhall be in good condition when they are gone; for, in oppoſition to what ſhall come on Egypt and Edom, it is added, But Judah ſhall dwell for ever, &c. See Iſa. 27.7. Exod. 14.30, 31. 6. The Lord will perpetuate a Church of Iſrael after their converſion and reſtitution, till the end of time; for, it is his expreſſe promiſe, Judah ſhall dwell for ever, and Jeruſalem from generation to generation.
Ver. 21. For I will clenſe the blood that I have not clenſed, for the LORD dwelleth in Zion.
All theſe promiſes, (and particularly that of perpetuating the Church of Iſrael,) are confirmed by a new promiſe, wherein the Lord undertakes to purge her by Juſtification and Sanctification, from the pollution wherein ſhe had layen ſo long; and that he will do this, becauſe he dwells, (or, that ſo he may dwell) among them by his Word and Spirit, with no leſſe bleſſing then of old. Whence learn, 1. Sin when it is rightly looked upon, will be found a very vile and loathſome thing, and they will ſo judge of it whom God is about to deliver from it; Therefore is not only the bloody crimes, but all the iniquity of theſe whom he is about to purge, called their blood, as, Ezek. 16.6. 2. There can be no aſſurance of obtaining other favour, till this pollution be done away; Therefore this promiſe cometh in as a confirmation of the former, and making way for them, For I will clenſe their blood. 3. There can be no purging of ſin to fit us for other mercies, till God interpoſe in it, and till he apply the merit and efficacy of the death of Chriſt to take away the guilt and pollution thereof; and this he will do to his own, he will ſend this mercy, to fit and prepare them for moe, I will clenſe their blood, ſaith he. The endeavours of ſuch as are moſt convinced of ſin, will not availe without this, and till they imploy him for this end. 4. The Lords former rejecting of a people, and giving them up to walk in their own wayes, will not hinder his reſpecting them and purging their ſin in a time of love: For, albeit Iſrael have now for many ages not been clenſed, yet ſaith he, I will clenſe their blood that I have not clenſed. 5. As it is the Lords preſence in favour with a people, and not their merit, that aſſures them of his purging their ſin, (for, this is done, for the Lord dwelleth in Zion?) So his clenſing of a people from ſin, doth aſſure them more and more that he will abide with them; for, ſo will the words alſo read, I will clenſe, &c. and the Lord, or ſo ſhall the Lord dwell in Zion.
AMOS. The Argument.
This Prophet was raiſed up by God, and ſent from Judah to preach unto Jſrael, much about the ſame time with Hoſea; who in executing of his Commiſſion, after he hath threatned ſome Nations about, for their ſins, and ſpoken againſt Judah alſo; he falls expreſly upon Jſrael, and chargeth upon them (and ſometimes upon Judah with them) the many ſins of idolatry, oppreſſion, incorrigibleneſſe, wantonneſſe, and the like: for which he threatneth that God would deſtroy them, to chap. 7. After which, by divers types and repreſentations, he confirmeth that this ſentence of their deſtruction was irrevocable, threatning the falſe Prieſt at Bethel, who oppoſed him in his miniſtery. And then cloſeth the Prophecy with ſome promiſes relating to the times of the Goſpel, which are ſub-joyned for the comfort of the godly, who ſhould live in theſe ſad and calamitous times that were enſuing.