John Calvin Commentary Joel 3

The Prophet confirms in these words what he had taught before concerning the restoration of the Church, for it was difficult to believe. When the body of the people was so mutilated, their name obliterated, all power abolished, the worship of God also, together with the temple, subverted, and when there was no longer any form of a kingdom or even of any civil government, who could have thought that God had any concern for a people in such a wretched condition?

It is no wonder, then, that the Prophet speaks so extensively about the restoration of the Church; he did so to confirm more fully what would have otherwise been incredible.

He therefore says, Behold, in those days, and at that time, when I restore the captivity of Judah and Jerusalem, I will then make all Gentiles come down into the valley of Jehoshaphat. The Prophet says this because the Jews were then hated by all people, and were the execration and the dregs of the whole world.

The Jews had as many enemies as there were nations under heaven. A fall then into despair was easy when they saw the whole world enraged against them: “Though God may wish to redeem us, there are still so many obstacles that we must inevitably perish; not only are the Assyrians enraged against us, but we have found even greater hatred in our own neighbors.”

We indeed know that the Moabites, the Ammonites, the Syrians, the Sidonians, the Idumeans, the Philistines, and, in short, all in the surrounding countries, were very hostile to the Jews. Since every access to their land was closed off to the Jews, it was difficult to entertain any hope of deliverance, though God encouraged them.

For this reason, the Prophet now says that God would be the judge of the whole world, and that it was in His purpose and power to call together all the Gentiles, as if He said, “Do not let the number and variety of enemies frighten you. The Assyrians alone, I know, are not your enemies, but also all your neighbors. But when I undertake the defense of your cause, I alone will be sufficient to protect you; and however much all people may oppose, they will not prevail. Then believe that I will be a sufficient defender and will deliver you from the hand of all the nations.”

We now perceive the Prophet’s design when he declares that God would come to the valley of Jehoshaphat, and there call together all nations.

But the Prophet says, In those days, and at that time, when the Lord restores the captivity of Judah and Jerusalem, etc. The Jews limit this time to their return: they therefore think that when liberty to return was granted them by Cyrus and Darius, what the Prophet declares here was then fulfilled. Christian theologians apply this prediction to the coming of Christ, but both interpret the words of the Prophet differently than the context of the passage requires.

The Prophet, no doubt, speaks here of the deliverance we have just noted, and at the same time includes the kingdom of Christ; this, as we have seen in other passages, is very commonly done. While the prophets testify that God would be the redeemer of His people and promise deliverance from Babylonian exile, they lead the faithful, as it were, by a continuous progression to the kingdom of Christ.

For what else was the Jewish restoration but a prelude to that true and real redemption afterwards effected by Christ? The Prophet, then, does not speak only of the coming of Christ, or of the return of the Jews, but includes the whole of redemption. This redemption was only begun when the Lord restored His people from the Babylonian exile; it will then continue from the first coming of Christ to the last day.

It is as if he said, “When God redeems His people, it will not be a short or momentary benefit, but He will continue His favor until He punishes all the enemies of His Church.” In a word, the Prophet here shows that God will not be a partial Redeemer, but will continue to work until He completes everything necessary for the blessed state of His Church and makes it perfect in every respect. This is the overall meaning.

We also see that the Prophet Haggai speaks in the same manner of the second temple—that the glory of the second temple will be greater than that of the first (Haggai chapter 2). He, however, referred, no doubt, to the prophecy of Ezekiel; and Ezekiel speaks of the second temple, which was to be built after the return of the people from exile. Even so, Ezekiel did not confine what he said of the second temple to four or five centuries; on the contrary, he meant that the favor of God would be continued until the coming of Christ.

So also Joel means here, when he says, When God restores the captivity of Judah and Jerusalem, He will then call together all the nations. It is as if he said, “God will pour out not a small portion of grace, but will become the complete Redeemer of His people. And when the whole world rises against Him, He will still prevail; He will undertake the cause of His Church and will secure the salvation of His people. Whoever then attempts to delay or hinder the restoration of the Church will by no means succeed, for the Lord, the defender of His people, will judge all nations.”

Let us now see why the Prophet particularly mentions the valley of Jehoshaphat. Many think the valley intended is the one called the Valley of Blessing, where Jehoshaphat obtained a significant and memorable victory, although he was not provided with large forces and when many nations conspired against him.

Though Jehoshaphat fought against a large army with few people, he nevertheless wonderfully succeeded; and the people there gave thanks to God and gave a name to the place. Hence, many think that this valley is mentioned so that the Prophet might remind the Jews how wonderfully they were saved, for their enemies had come for the very purpose of destroying all of God’s people and thought that this was entirely in their power.

The memory of this history, then, must have animated the minds of the godly with a good hope, for God then undertook the cause of a small number against a vast multitude, indeed, against many and powerful nations. This view seems probable to me. Some place this valley of Jehoshaphat halfway between the Mount of Olives and the city, but I do not know how probable their conjecture is.

Unquestionably, with regard to this passage, their opinion, in my judgment, is the most correct, who think that there is here a reminder of God’s favor, which can in all ages encourage the faithful to entertain hope of their salvation. Some, however, prefer to take the word as an appellative; and no doubt יהושפט ieushaphath means "the judgment of God," and so they render it, “The valley of the judgment of God.” If this is accepted, I do not oppose it.

And, doubtless, though it is a proper name, and the Prophet speaks here of that holy King to encourage the Jews to follow his example, he nevertheless alludes, no doubt, to the judgment of God, or to the contest which He would undertake for the sake of His people. For it immediately follows, וכ שפטתי עמם שם uneshaphathti omem shim, “And I will contend with them there”; and this verb is derived from שפט shephath.

Hence also, if it is the proper name of a place and taken from that of the King, the Prophet here meant that its etymology should be considered; as if he said, “God will call all nations to judgment, and for this purpose, that He may dwell in the midst of His people, and really testify and prove this.”

Some apply this passage to the last judgment, but in too forced a manner. Hence also has arisen the figment that the whole world will be assembled in the valley of Jehoshaphat. But the world, we know, became infected with such delirious things when the light of sound doctrine was extinguished; and it is no wonder that the world should be fascinated with such gross comments after it had so profaned the worship of God.

But with respect to the intention of the Prophet, he, no doubt, mentions here the valley of Jehoshaphat so that the Jews might entertain the hope that God would be the guardian of their safety. For He says everywhere that He would dwell among them, as we have also seen in the last chapter, “And God will dwell in the midst of you.” So also now the Prophet means the same: I will assemble all nations and make them come down to the valley of Jehoshaphat.

That is, though the land may for a time be uncultivated and waste, yet the Lord will gather His people and show that He is the judge of the whole world. He will raise a trophy in the land of Judah, which will be nobler than if the people had always been safe and whole. For however much all nations may strive to destroy the remnant (as we know they did, though few remained), yet God will sit in the valley of Jehoshaphat; He will have His own tribunal there, so that He may keep His people and defend them from all injuries.

At the same time, what I have previously noted must be borne in mind: the Prophet names the valley of Jehoshaphat here rather than Jerusalem because of the memorable deliverance they had there, when God discomfited so many people, when great armies were instantly destroyed without human aid. Since God then delivered His people at that time in a special manner through His incredible power, it is no wonder that the Prophet records here the name of the valley of Jehoshaphat.

I will contend, He says, with them there for my people, and for my heritage, Israel. By these words, the Prophet shows how precious to God is the salvation of His chosen people. For it is no ordinary thing for God to condescend to undertake their cause, as though He Himself were offended and wronged; and God contends because He would have all things in common with us.

We now see, then, the reason for this contention—namely, because God so regards the salvation of His people that He deems Himself wronged in their person. As it is said in another place, “He who touches you touches the apple of mine eye.” To confirm his doctrine still more, the Prophet adds, For mine heritage, Israel.

God calls Israel His heritage here to strengthen distressed minds and also to comfort them. For if the Jews had only fixed their minds on their own state, they could not help but think themselves unworthy of being regarded by God, for they were deemed abominable by all nations. We also know that they were severely chastised for having departed from all godliness and for having, as it were, wholly alienated themselves from God.

Since, then, they were like a corrupted body, they could not help but despond in their adversity. But the Prophet here comes to their assistance and brings forward the word heritage, as if he said, “God will execute judgment for you, not because you are worthy, but because He has chosen you, for He will never forget the covenant which He made with your father Abraham.”

We see, then, the reason the Prophet mentions heritage: it was so that the Jews might not despair on account of their sins. At the same time, he commends, as before, the gratuitous mercy of God, as if he had said, “The reason for your redemption is no other than that God has allotted to Himself the posterity of Abraham and designed them to be His peculiar people.” What remains we must defer until tomorrow.

Prayer:

Grant, Almighty God, that as You not only invite us continually by the voice of Your Gospel to seek You, but also offer to us Your Son as our Mediator, through whom access to You is open, so that we may find You a propitious Father—O grant that, relying on Your kind invitation, we may through life exercise ourselves in prayer. As so many evils disturb us on all sides, and so many wants distress and oppress us, may we be led more earnestly to call on You and, in the meantime, never be wearied in this exercise of prayer. May we, being heard by You throughout life, at length be gathered into Your eternal kingdom, where we will enjoy that salvation which You have promised to us, and of which You also daily testify to us by Your Gospel. May we be forever united to Your only begotten Son, of whom we are now members, so that we may be partakers of all the blessings which He has obtained for us by His death. Amen.

[Exposition continues from previous day's lecture]

We said in our yesterday’s lecture that God proves the singular love He has for His Church by condescending to undertake her cause and contend as a worldly man would for his paternal inheritance. He says that His heritage, Israel, had been dispersed among the nations, as if He said that it was an intolerable thing that enemies should, like robbers, thus divide His heritage. He speaks first of the people, then of the land, for God, as is well known, consecrated the land to Himself, and He would not have it occupied by profane nations. There was then a twofold sacrilege: the people were carried away into distant lands, and others were sent to inhabit and possess their land, which God had destined for His children and elect people.

There follows now another indignity still greater, for they cast lot on God’s people: On my people they have cast lot, and prostituted a boy for a harlot, and a girl have they sold for wine, that they might drink. By these words, the Prophet heightens the injury done to them, for the Jews had been reproachfully treated.

Some measure of humanity is usually shown when people are sold, but the Prophet here complains in the person of God that the Jews had been put up for sale as if they were the offscourings of mankind and of no account. They have cast lots, he says, and this was to show contempt. The Prophet expresses more clearly what he meant and says that a boy had been given for a harlot, and a girl for wine.

Some consider the Prophet as saying that boys were prostituted for base and scandalous purposes. However, I prefer another view: that the enemies sold them for a meager price to gratify their gluttony or their lust, as if the Prophet had said that the Jews had to endure a grievous reproach by being put up for sale, so to speak, and that at the lowest price.

He further adds another kind of contempt: whatever price the enemies procured by selling, they spent it either on harlotry or on feasting. Hence, we see that a twofold injury is mentioned here: the Jews had been so despised as not to be regarded as human beings, and had been sold not for the usual prices, but had been disposed of in contempt by their enemies for almost nothing. The other reproach was that the price obtained for them was afterwards spent on gluttony and prostitution. Yet this people was sacred to God.

Now this scornful treatment, the Prophet says, God would not endure, but would avenge such a wrong as if done to Himself. This, then, is the meaning.

But the reason that induces me to interpret the Prophet in this way is because he says that a girl was sold for wine, just as the boy was for a harlot; and the construction of the Prophet’s words is the same. It is indeed certain that in the latter clause, the Prophet meant nothing other than that the price was wickedly spent for vile and shameful purposes; therefore, the former clause must be understood in the same way. Let us proceed—

God expostulates here with Tyre and Sidon, and other neighboring nations, and shows that they harassed His people without cause. If they had been provoked, some excuse might have been made; but since they made war of their own accord, the wrong was doubled. This is what God means by these words.

What do you have to do with Me, O Tyre and Sidon? He indeed continues the subject previously explained, but He speaks of the concern here as His own. He seems not now to undertake the protection of His own people, but defends His own cause. “What do you have to do with Me?” He says.

God then interposes Himself, as though He said that the Syrians and Sidonians were not only called by Him to judgment for unjustly wronging His people and bringing many troubles on those who deserved no such things, but also that He Himself stood up in His own defense.

“What do I have to do with you, O Syrians and Sidonians?” as we say in French, Qu’avons-nous a desmeller? (what have we to decide?) Now the Prophet had this in view: that the Syrians and Sidonians became voluntary enemies to the Jews when they had no dispute with them; and this, as we have said, was harder to bear.

“What then do you have to do with Me, O Syrians and Sidonians? Do I owe anything to you? Am I under any obligation to you? Are you repaying Me My recompense?” That is, “Can you boast of any reason or just pretext for making war on My people?” He then means that there had been no wrong done to the Syrians and Sidonians which they could now retaliate, but that they made an attack through their own wickedness and were only impelled by avarice or cruelty thus to harass the miserable Jews. “You do not repay,” He says, “a recompense to Me; for you cannot pretend that any wrong has been done to you by Me.”

But if you repay this to Me, He says, I will swiftly return the recompense on your head. The word גמל gimel means not only to repay, as the Hebrew scholars always render it, but also to confer, to bestow (conferre, ut loquuntur Latine), as it has been stated in another place.

‘What shall I repay to the Lord for all the things which He has recompensed to me?’ This is the common translation, but it is an improper and inconsistent way of speaking. David no doubt refers to God’s benefits; then it is, ‘What shall I repay for all the benefits which the Lord has bestowed on me?’ So, one who first does wrong, or bestows good, is said to ‘recompense’; and this is the meaning here.

If you deal with Me in this way, He says, “swiftly,” מהרה mere, suddenly (for the word is to be taken as an adverb), I will return recompense on your head. That is, “You shall not be unpunished, since you have acted so unjustly toward Me and My people.”

We now perceive the Prophet's entire meaning: He magnifies the crime of the Syrians and Sidonians because they willfully distressed the Jews and joined themselves to their foreign enemies to seize a part of the spoil. Since, then, their nearness did not soften their hearts, their inhumanity was thereby more fully proven. But, as I have said, the Lord here places Himself between the two parties to indicate that He performs His own proper office when He ensures the safety of His Church.

He afterwards shows that this wickedness should not be unpunished: If you deal with Me in this way, He says, I shall swiftly (suddenly) return the recompense on your heads. This passage contains a remarkable consolation, for God declares that whatever evils the faithful endure are His concern. He also declares that He will not allow those under His protection and defense to be distressed without punishment, but will quickly return recompense on the heads of those who unjustly injure His heritage.

We now understand the Prophet’s design: He undoubtedly intended to support the minds of the godly with this thought: their afflictions are God's concern, and He will shortly be their avenger, however necessary it may be for them to be violently and reproachfully treated by wicked men for a time.

Let us now proceed: He says that their silver and their gold had been taken away by the Syrians and the Sidonians. All who were the neighbors of that people, no doubt, derived gain from their calamity, as is usually the case. They were at first ill-disposed toward them; then there was a new temptation; they eagerly sought plunder, and they openly showed themselves their enemies when they saw that there was hope of gain.

Such was the case with the Syrians and Sidonians. There is no doubt that they diligently courted the favor of the Assyrians, helping them with provisions and other things, so that they might share in the spoil. It was, therefore, no wonder that gold and silver were taken away by them, for transporting them to Assyria would have been tedious. And, as I have just hinted, it is usually the case that conquerors gratify those by whom they have been assisted.

Many extend this plunder generally to the whole wealth of the people; that is, that the enemies plundered what gold and silver there was in Judea, and that the Sidonians got a portion of it for themselves. But there seems to have been a special complaint that the sacred vessels of the temple were taken away by the Syrians and Sidonians. I therefore prefer to render the word as ‘temples,’ rather than ‘palaces.’

Some say, ‘You have carried away My silver and My gold to your palaces.’ Though the word is capable of two meanings, the Prophet, I have no doubt, refers here to the temples. The Syrians, then, and the Sidonians profaned the silver and gold of the temple by dedicating them to their idols; they adorned their idols with spoils taken from the only true God.

This was the reason why God was so extremely displeased. There was, indeed, a cause why God, as we have said, contended for the whole nation of Israel. But it was a far more grievous wrong to spoil the temple, to strip it of its ornaments, and then to adorn idols with its sacred vessels. For God was thus treated with scorn; and in contempt of Him, the Syrians and Sidonians built, as it were, a trophy of victory in their own dens, where they performed sacrilegious acts in worshipping false gods.

You have taken away, He says, My gold and My silver, and My desirable good things. God speaks here in a human way, for it is certain that even under the Law He stood in no need of gold or silver, or of other precious things. He wished the temple to be adorned with vessels and other valuable furniture for the sake of the ignorant (rudis—unlearned) people, for the Jews could not have been preserved in pure and right worship if God had not assisted their weak faith with these aids (adminiculis—props, aids).

But yet, as obedience is acceptable to Him, He says that whatever was an ornament in the temple was a desirable thing to Him. At the same time, by speaking thus, He took on, as I have said, a character not His own, as He has no need of such things, nor is He delighted with them.

We ought not, indeed, to imagine God to be like a child, who takes delight in gold and silver and such things. But what is said here was intended for the benefit of the people, so that they might know that God approved of that worship, for it was according to His command. He therefore calls everything that was in the temple desirable: You have, He says, carried away into your temples My desirable good things.

It follows, And the children of Judah, and the children of Jerusalem, you have sold to the children of the Grecians. Here another complaint is added: that the Syrians and Sidonians had been sacrilegious toward God and had cruelly treated God's afflicted people. In the last verse, God denounced the Syrians and Sidonians for having debased the gold and silver stolen from Him by offering it to their idols. He now returns to the Jews themselves, who, He says, had been sold to the children of the Grecians; that is, to people beyond the sea. For as Javan extended into Europe, He includes under that name the nations beyond the sea.

And He says that they sold the Jews to the Greeks so that they might drive them far from their own borders, so that there would be no hope of return. Here the cruelty of the Syrians and Sidonians becomes more evident; for they took care to drive those wretched men far away, so that no return to their country might be open to them, but that they might be wholly banished from their country.

We now perceive what the Prophet had in view: He intended that the faithful, though trodden underfoot by the nations, should yet have their grief eased by some consolation, and know that they were not neglected by God. And that though He overlooked their suffering for a time, He would yet be their defender and would defend them as His own heritage, because they had been so unjustly treated. He afterwards adds—

The Prophet declares here more fully and expressly that God had not so deserted the Jews, but that he intended, in the course of time, to stretch out his hand to them again. It was indeed a temporary desertion, but it was necessary for the faithful in the meantime to rely on this assurance—that God purposed again to restore his people. And of this the Prophet now speaks: Behold, he says, I will raise them from the place unto which ye have sold them; as though he said, “Neither distance of place, nor the intervening sea, will hinder me from restoring my people.” Since, then, the Syrians and Sidonians thought that the Jews were prevented from returning to their country because they had been taken away to distant parts of the world, God says that this would be no obstacle in his way to collect again his Church.

But it may be asked, when has this prediction been fulfilled? As we indeed know that the Jews have never returned to their own country: for shortly after their return from exile, they were diminished in various ways, and eventually the most grievous calamities followed, which consumed the greatest part of the people.

Since, then, this has been the condition of that nation, we ought to inquire whether Christ has collected the Jews, who had been widely dispersed. We indeed know that they were especially scattered at that time, for the land of Judea never ceased to be distressed by continual wars until Jerusalem was destroyed and the people were almost wholly consumed. This being the case, then, when can we say that this prediction has been fulfilled?

Many explain the words allegorically and say that the Prophet speaks of apostles and martyrs who, through various persecutions, were driven to different regions; but this is a strained view.

I therefore do not doubt that he here refers to a spiritual gathering. It is certain that God, since the appearance of Christ, has joined together his Church by the bond of faith; for not only have the people of that nation united together into one, but also the Gentiles, who were previously alienated from the Church and had no fellowship with it, have been collected into one body. Thus, we see that what the Prophet says has been spiritually fulfilled; even the children of Judah and the children of Jerusalem have been redeemed by the Lord and restored again, not on foot or by sea; for Jerusalem has been built everywhere, as it is said in Zechariah.

I will therefore gather them, he says; and he adds, I will return recompense on your head. He again confirms what he said before—that though the ungodly should exult while ruling over the children of God, their cruelty will not go unpunished; for they shall find that the Church is never neglected by God; though he may subject it to various troubles, exercise its patience, and even chastise it, he will yet always be its defender.

The Prophet describes here a wonderful change: the Syrians and Sidonians sold the Jews; but who will be the seller now? God himself will take this office—I, he says, will sell your children, as if he said, “The Jews will subdue you and reduce you to bondage”—by whose authority? “It will be as if they bought you from my hands.” He means that this servitude would be legitimate.

Thus, he makes the Jews different from the Syrians and Sidonians, who had been violent robbers and had unjustly seized what was not their own. And so the manner of the sale is described this way: “I myself will be the author of this change, and the thing will be done by my authority, as if I had interposed my own name.” And the Jews themselves will sell, he says, your sons and your daughters to the Sabeans, a distant nation, that is, the people of the East.

For the Prophet, I do not doubt, by mentioning a part for the whole, meant here to designate Eastern nations, such as the Persians and Medes. But he says that the Tyrians and Sidonians will be driven to the most distant countries, for the Sabeans were very far distant from the Phoenician Sea and were known as being very near the Indians.

But it may be asked here: When has God executed this judgment? For the Jews never possessed such power as to be able to subdue neighboring nations and to sell them as they pleased to unknown merchants. It would indeed be foolish and childish to insist here on a literal fulfillment.

At the same time, I do not say that the Prophet speaks allegorically, for I am inclined to keep from allegories, as there is nothing sound or solid in them. But I must still say that figurative language is used here when it is said that the Syrians and Sidonians will be sold and driven here and there into distant countries, and that this will be done for the sake of God’s chosen people and his Church, as if the Jews were to be the sellers.

When God says, “I will sell,” it does not mean that he is to descend from heaven for the purpose of selling, but that he will execute judgment on them. Then the second clause—that they will be sold by the Jews—derives its meaning from the first; and this cannot be a common sale, as if the Jews were to receive a price and make merchandise of them.

But God declares that the Jews would be the sellers because in this manner he signifies his vengeance for the wrong done to them; that is, by selling them to the Sabeans, a distant nation. We further know that the changes which then followed were such that God turned nearly the whole world upside down, for he drove the Syrians and the Sidonians to the most distant countries.

No one could have thought that this was done for the sake of the Jews, who were hated and abominated by all. But yet God declares that he would do this from regard for his Church, even selling the Syrians and the Sidonians, though it was commonly unknown to men; for it was the hidden judgment of God.

But the faithful who had already been taught that God would do this were reminded by the event how precious his heritage is to God, since he avenges those wrongs, the memory of which had long before been buried. This then is the meaning of the whole. The Prophet now adds—

Some think these words were announced so that the people, terrified by their evils, would not become completely dejected. They derive this meaning: that God placed this dreadful spectacle of evils before their eyes so that the Jews could prepare and strengthen themselves to endure them; that even if nations were to rise up everywhere, they might still remain steadfast in the hope that God would be the defender of his own Church.

But the Prophet, I do not doubt, continues the same discourse and denounces war on the heathen nations who had afflicted the Church with so many troubles. Publish this, he says, among the nations, proclaim war, rouse the strong; let them come, let them ascend: And we know how necessary it was by such means to confirm what he had previously said, for the ungodly are moved by no threats; indeed, they laugh to scorn all God's judgments, while the faithful, yielding to their afflictions, can hardly raise up their minds, even when God promises to be their helper.

Unless, then, the matter had been set forth as if painted before their eyes, they would not have experienced the power of consolation. Hence, the lively representation we see here was intended for this purpose: that the people, being led to view the whole event, could entertain hope of their future salvation, as they now saw God collecting his army and mustering his forces to punish the enemies of his Church.

The faithful, then, not only hearing in mere words that this would happen, but also seeing, so to speak, with their own eyes what the Lord sets forth by a figure and a lively representation, were more effectually impressed and felt more assured that God would eventually become their deliverer.

So now we see why the Prophet here commands war to be announced and proclaimed everywhere, and also why he commands the strong to assemble and all men of war to ascend; as if he said, “The Lord will not disappoint you with empty words, but will come equipped with an army to save you.

When you hear, then, that he will be the author of your salvation, think also that all nations are in his power, and that the whole world can in a moment be roused up by his rod, so that all its forces may come together from all directions, and all the power of the world assemble in obedience to him.

Know, then, that being provided with his forces, he does not come to you unequipped, nor does he feed you with mere words, as those are accustomed to do who have no help to give but words only. This is not what God does; for he can execute even today what he has denounced; but he waits for the ripened time.

In the meantime, give him his honor, and know that the means to protect you are not lacking, if he wished; but he would have you be subject to the cross and to tribulations for a time, so that he may eventually avenge the wrongs done to you.”

It may now be asked who are the nations meant by the Prophet? For he said before that God would visit all nations with punishment, whereas at that time there was no nation in the world friendly to the Jews. But there is nothing inconsistent in this, for God caused all the enemies of the Church to assail one another on every side and to destroy themselves with mutual slaughter.

Hence, when he designed to take vengeance on the Tyrians and Sidonians, he roused up the Persians and Medes; and when he intended to punish the Persians and Medes, he called the Greeks into Asia; and he had previously brought the Assyrians low. Thus he armed all nations, but each in its turn; and one after another they underwent the punishment they deserved.

And so the Prophet's expression must not be taken in too restricted a sense, as if the Lord would simultaneously collect an army from the whole world to punish the enemies of his Church; but rather that he rouses the whole world, so that some suffer punishment from others, and yet no enemy of the Church remains unpunished.

We now perceive the Prophet's purpose in saying, Publish this among the nations; that is, God will stir up dreadful tumults throughout the whole world, and will do this for the sake of his Church. For though he exposes his people to many miseries, he will still have the remnant saved, as we have seen before.

He afterward adds, Beat your plowshares into swords. When Isaiah and Micah prophesied of the kingdom of Christ, they said, Beat your swords into pruninghooks, and your spears into plowshares (Isaiah 2:4; Micah 4:3). This statement is now inverted by Joel. The words of Isaiah and Micah were intended figuratively to show that the world would be at peace when Christ reconciled men to God and taught them to cultivate brotherly kindness.

But the Prophet says here that there would be turbulent commotions everywhere, so that no use would be made of the plow or of the pruning hook; farmers would cease from their labor, and the land would remain waste.

For this is the case when a whole country is exposed to violence: no one dares go out, all desert their fields, and cultivation is neglected.

Hence the Prophet says, Turn your plowshares into swords, and your pruninghooks into spears; that is, field labor will cease, and all will strenuously apply themselves to war. And let the weak say, I am strong, for there will then be no exemption from war.

Excuses, we know, were formerly accepted on the grounds of age or disease when soldiers were conscripted; and if anyone could have pleaded disease, he was dismissed. But the Prophet says that there will be no exemption then: “God,” he says, “will excuse no one; he will compel all to become warriors, he will even draw out all the sick from their beds; all will be forced to take up arms.”

Hence, it appears how ardently the Lord loves his Church, since he spares no nations and no people, and exempts no one from punishment; for all who have troubled the Church must necessarily receive their recompense. Since God then so severely punishes the enemies of his Church, he thereby gives singular evidence of his paternal love to us.

Finally, he concludes, There will Jehovah overthrow your mighty ones. Though the Prophet uses the singular “your,” he no doubt refers to the whole earth, as if he said, “Whatever enemies there may be to my people, I will cut them down, however strong they may be.”

We now perceive that everything the Prophet has said until now has been for this purpose—to show that God takes care of the safety of his Church, even in its heaviest afflictions. He will be the avenger of wrongs, after having for a time tested the patience of his people and chastised their faults.

Consequently, there will be a turn in the state of things, so that the condition of the Church will always be more desirable, even amid its greatest evils, than that of those whom the Lord tolerates and indulges, and on whom he does not so quickly take vengeance.

Prayer:

Grant, Almighty God, that as we are assailed on every side by enemies, and as not only the wicked according to the flesh are enraged against us, but Satan also musters his forces and plots in various ways to ruin us—O grant that we, being equipped with the courage Your Spirit bestows, may fight to the end under Your guidance and never be weary under any evils. And may we, at the same time, be humbled under Your mighty hand when it pleases You to afflict us, and so endure all our troubles that with a courageous mind we may strive for that victory which You promise to us, and that, having completed all our struggles, we may at last attain that blessed rest which is reserved for us in heaven through Jesus Christ our Lord. Amen.