According to chap. ii.1, 2: "Blow ye the trumpet in Zion, and sound an alarm in My holy mountain; let all the [Pg 304] inhabitants of the land tremble, for the day of the Lord hath come, for nigh at hand, a day of darkness and gloominess, a day of clouds and fogs, as the morning-red spread upon the mountains, a people numerous and strong; there hath not been the like from eternity, neither shall there be any more after it, even through the years of all generations." ), and "Make thyself many as the lickers." Formerly, the living, oral word of the prophets was the principal thing; but now that God opened up to them a wider view, -- that their calling had regard not only to the present, but also to the future time, the written word was raised to an equal dignity. and lx. 21 Fear not, O land; be glad and rejoice: for the LORD will do great things. (iii.) The invasion of the Philistines cannot [Pg 322] here come into consideration, because, in ver.4, these enemies are expressly distinguished from those who had effected the dispersion of the people, and the distribution of the land: "And ye also, what have ye to do with Me, O Tyre and Sidon, and all the borders of Palestine?" The showing of mercy begins with the fact, that God sends the Teacher of righteousness. Who has ever seen horses and horsemen climbing over walls? xiv.8; and my Comment. Author: The Book of Joel states that its author was the Prophet Joel (Joel 1:1). ii.4. And if it first begin at us, what shall the end be of them that obey not the Gospel of God? In [Hebrew: gvi] there is implied not only the idea of what is hostile -- this Credner too acknowledges -- but also of what is profane. But is there in the fourth (third) chapter any trace of self-help on the part of the people? for the day of the LORD is at hand, and as a destruction from the Almighty shall it come. A strong dose of apocalyptic imagery like we find in Joel might just do the trick of opening your eyes to the necessity of faithfully following after God every moment of your life. The ignominy of Israel consisted just in this, that they, the heritage of the Lord, were brought under the dominion of the Gentiles, It is Just by the parallelism that the signification "to rule" is required. iii.16: "The [Hebrew: ilq] casts its skin and flies away." The description of the ravages of the second brood is, according to Credner, to begin in chap. xxiv.14. If we do not allow ourselves to be carried away by the multitude of his words, we shall find that the only remaining plausible argument is -- that the Syrians of Damascus [Pg 293] are not mentioned among the enemies of the Covenant-people, as they are in Amos. On the contrary, the darkening of the heavens, as is quite conclusively shown by the numerous almost literally agreeing parallel passages (compare the remarks on Zech. According to chap. i. and ii., and the judgment upon the heathen, are brought into the closest connection. Finally -- We must still direct attention to the words in iv.17: -- "And Jerusalem shall be a sanctuary, and there shall no strangers pass through her any more." 1 Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand; The inhabitants of Nineveh are numerous like the locusts; numerous are her rich merchants; but suddenly there cometh upon them a numberless host of locusts, who rob [Pg 306] them of everything, and fly away. ii.2 is to be considered as indicating the reason which induced Joel to choose this figurative representation. The most noted passage is Chapter 2:28-32, which is quoted by Peter the Apostle in Acts of the Apostles 2:17-21. Using what was at that time the well-known locust plague in Judah, Joel capitalized on a recent tragedy to dispense the Lord's message of judgment and the hope of repentance. It is true, that as long as this revelation is still an imperfect one -- as it was under the Old Testament dispensation -- and hence the guilt of rejecting Him less, mercy may still be shown. It stands in close relation to [Hebrew: aHri-kN] in chap. The passage chap. 8 Lament like a virgin girded with sackcloth for the husband of her youth. It belonged, it is true, to the kingdom of Judah; but the heathen nations had nothing to do with its rebellion; -- for this, according to 2 Kings viii.22, and 2 Chron. This, according to him, is to be referred to the rough, horn-like coverings of the wings of the young locusts. xviii. Hath this been in your days, or even in the days of your fathers? xlvi.23, li.27; Judith ii.11. 4 Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? xx., occur even as early as Gen. xiv.7. Between these two, we do not find any new stage of corruption. Tradition has rightly perceived that the valley of Jehoshaphat can be sought for only in the immediate vicinity of the temple. ), and in the case of the Edomites, only of the great carnage which they made in Judah, during the time at which David carried on war with Aram in Arabia and on the Euphrates, -- probably at a time when he had sustained heavy losses in that warfare; compare my Comment. In Exod. In Habakkuk and Jer. A strange, unheard-of event! If we understand this literally, and refer it to real locusts, then the designation by [Hebrew: hcpvni], i.e., "one from the North," "a Northman," is inexplicable. (iii.) We content ourselves with remarking that the figurative exposition is the more ancient, having been adopted by the Chaldee Paraphrast, and by the Jews mentioned by Jerome, and that we cannot by any means, as Credner does, derive it from doctrinal considerations only; for many, with whom such considerations weighed, as Bochart, Pococke, and J. D. Michaelis, do not approve of it; whilst, on the other hand, there are among its defenders not a few who were guided by just the opposite motives, such as Grotius, Eckermann, Berthold (Einl. A whole people, without contradicting or murmuring, still depend upon the prophet. They who assigned to [Hebrew: mvrh] in the first hemistich, the signification of "rain in general," have felt how very unsuitable is the twofold mention of the early rain. xii.7. It is only by a fanciful exposition that "the innocent blood" can be found in 2 Kings viii.20-22.
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