Commentaries on the rest of the Bible (~45 volumes)

Yesterday the Prophet spake of the northern enemy, and said that it was in God's power to drive him far away, that he might not hurt the people, that his vast army would not prevent the dispersion of his power and enterprises. Now he adds this, which we could not finish yesterday, Ascend will his ill savor, and ascend will his rottenness; for highly has he borne or exalted himself to do his purpose The Prophet expresses here more than in the former sentence, and that is, that God would turn to reproach the whole power of the Assyrian. The reason he subjoins deserves to be noticed, He has highly exalted himself in his doings,' which means, that he was elated with great pride, thinking he could do anything; therefore he says, Ascend will his rottenness and ill savor.' This contains a very striking allusion; for when men deliberate about great things, it is the game as if they were to raise up themselves on high; and we also observe that hither tend their designs, who are engaged in difficult and arduous undertakings; for they are not content with their lots but try to climb above the clouds. Since then the design of all mortals is to rise aloft, when they seek for themselves more than what is just, the Prophet, deriding this folly, says, "Ascend will the ill savor of the Assyrian, as a bad smell ascends from a putrid carcass. He thinks," he says, "that he can do what he pleases, as though heaven and earth were under his control: his power, enterprises forces and splendor, shall not ascend; but his ill savor only shall ascend as from a dead carcass." Why so? "He has mightily exalted himself," he says, "to do his purpose."

He now understand the design of the Prophet: and hence this useful instruction may be gathered, that God so checks the foolish confidence of those who pride themselves on their own strength, that he not only casts them down, but also turns their glory into shame, so that nothing ascends from them but ill savor and the smell of rottenness. Now follows what is of an opposite character: —

21. Fear not, O land; be glad and rejoice: for the Lord will do great things.

21. Ne timeas terra, exulta et laetare; quia magnifice extulit se Jehova ad faciendum.

Here he shows that God would have his turn to exalt himself, which the Assyrian presumptuously attempted to do. For God seems for a time to lie still, when he withholds himself, when he puts not forth his power, but waits to see the tendency of the insane conspiracies and the Satanic madness of those who rise up against him and his Church. But having for a time thus restrained himself, he at length comes forth; and this is what the Prophet means when he says, God has highly exalted himself to do his purpose. The Assyrian first attempted this; but now the Lord in his turn will raise up himself. God indeed could have done this before, but he would not; and we see this to be his usual mode of proceeding, to connive at the presumption of men, till the ripened time comes which he has predetermined; and then he dissipates in a moment their enterprises.

God, then, has now nobly exalted himself; therefore rejoice and exult, O Land. But he says first, Fear not, O Land; and then, Exult and rejoice For it was necessary, in the first place, to remove the fear with which the minds of all were now seized. The Prophet, then, begins with consolation; for the Jews could have hardly entertained any joy, except the fear that oppressed them was first shaken off. Hence the Prophet maintains due order by saying, "Fear not, O Land, but rather exult and rejoice." He afterwards subjoins —

22. Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.

22. Ne timeatis bestiae agri, quia germinarunt pascua deserti, quia arbor protulit fructum suum, ficulnea et vitis protulerunt virtutem (vel, substantiam) suam.

Here the Prophet turns his address to the beasts; not that his instruction suited them; but it was a more efficacious mode of speaking, when he invited the very beasts to a participation of the people's joy; for except the Jews had been made to know that God's wrath was now nigh at hand, no consolation which the Prophet has hitherto applied would have been of any weight with them. But now since they perceived that God's wrath did not only suspend over them, but extended much farther, even to the beasts, and since the Lord would have mercy on them, so that his blessing would be partaken in common by the beasts and brute animals, the address was far more impressive. We hence see that the Prophet, for the best reason, directed his discourse to the very beasts, though destitute of mind and discernment. For in addressing brute animals he addressed men with double force; that is, he impressed their minds more effectually, so that they might seriously confess how great was God's wrath, and also how great would be his blessing.

Beasts, he says, fear not. Then the beasts of the field ought to have dreaded the judgment of God which he had before denounced; for except God had been pacified to his people, the fire of his wrath would have consumed the whole land, trees and pastures; so all the beasts must have been famished. But now when God is reconciled to his people, his blessing will smile on the brute animals. What then is to be said of men? For God is properly propitious to them, and not to brute animals. We hence see that the fruit of reconciliation is made more evident, when it is in part extended to the brute creation.

He therefore says, Fear not, ye beasts of the field: for the pastures of the desert will grow, the trees will bring forth their fruit. By these words the Prophet intimates, that had God's wrath toward his people been implacable, the sterility of the land would not have been improved. Now then whence came so sudden a change that the pastures grew, that the trees produced their fruits, both the fig-tree and the vine, except that God was pleased to bless the land, after having received men into favor? We now then apprehend the meaning of the Prophet, even this, — that the land would be made by an angry God to execute his judgment, and that there would be no remedy for the barrenness of the land until men propitiated God. This is the sum of the whole. It now follows —

23. Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month

23. Et filii Sion exultate, et gaudete in Jehova Deo vestro, quia dedit vobis pluviam ad justitiam (alii vertunt, doctorem justitiae; sed de eo paulo post dicemus) et descendere faciet vobis imbrem pluviam (vel, pluviam tempestivam, ut vertunt: dicemus etiam de hac voce) et pluviam in mense primo.

He now exhorts the Jews also to rejoice, but in a way different from that of the land and of the beasts. Rejoice, he says, in your God. For the beasts and the sheep, while rejoicing, cannot raise their thoughts higher than to their food: hence, the joy of brute animals, as they say, terminates in its object. But the Prophet sets forth God before the Jews as the ground of their joy. We then see how he distinguishes them from brute animals from the land and other elements; for he not only bids them to rejoice in meat and drink, in the abundance of provisions, but he also bids them to rejoice in the Lord their God; and he says no more, "The land will yield its strength, or the vines and fig-trees, or the trees, will produce their fruit, and the pastures will grow;" no, he speaks not now in this manner, but he says "God himself will give you rain:" for he had to do with men, endued with understanding, yea, with those very Jews who had been from their childhood taught in the law of God: he speaks, not only of the land, not only of bread and wine, but of the Giver himself.

He then reminds them of God's blessing, and declares that God would be so propitious to them as to pour down his grace upon them, and act the part of a father and a guardian towards them. God then, he says, will bring forth or give to you rain according to what is necessary. Some translate hmvrh emure a teacher; and the meaning of the word, we know, is doubtful. At the same time mvrh mure is very often taken for rain, and sometimes generally, and sometimes for a particular kind of rain, as we shall presently see. Though then mvrh mure signifies a teacher, yet the context here seems not to allow that sense. They who have thus taken it seem to have been led by this one reason, — that it is absurd to set in the first place, and as it were on a higher grade, those fading blessings which belong only to the support and nourishment of the body. But this reason is very foolish; for the Prophets, we know, lead children as it were by initial principles to a higher doctrine. No wonder then that the Prophet here affords them a taste of God's favor in blessings belonging to the body; he afterwards ascends higher, as we shall see: and this view is certainly what the context demands; for the Prophet says at last, "I will hereafter pour my Spirit on all flesh," etc. In these words the Prophet commends the favor of God, which ought to be held as the most valuable: but he begins now with temporal benefits, that he might lead by degrees, and by various steps, a people, rude and weak, to something higher.

Then the word, teacher, by no means suits this place; and we must mark also what immediately follows. He introduces a word derived from mvrh mure; he afterwards adds mvrh mure the second time, which no doubt, means rain; all confess this, and confess it to be taken for rain in the same verse. When all agree then on this point, it seems somewhat strained to render it in the same verse a teacher and also rain; especially since we find that the Prophet's object is this, — to make the people to recognize God's blessing in outward things. There is also another thing which has lead astray these interpreters. There follows immediately the word ltsdqh latsadke, according to what is just. When they join together these word, hmvrh ltsdqh emure latsadke, they ask, What is the rain of righteousness? They have hence thought that a teacher is here meant. But we know that mspht and tsdqh meshapheth and tsadke are often taken in Scripture for a just measure, for equity. "God then will not deal with you unequally as hitherto; but having been reconciled to you, he will reassume the part of a father, and will also observe towards you a legitimate order; for things have been on both sides in confusion, inasmuch as ye have been carrying on war against God, and your wickedness has subverted the whole order of nature. But now, God being pacified towards you, there will be on both sides an equable state of things, everything will be in a fitting condition; he will not deal with you any more in an irregular manner." We now then perceive the real meaning of the Prophets and see how frivolous are the reasons which influenced these interpreters, who have rendered the words, "Teacher of righteousness." I do not love strained expositions.

Let us now return to the words of the Prophet: He will give to you, he says, rain according is what is fit; then he adds, He will make to descend on you showering rain, (using another word;) and he adds again the word mvrh mure, which, no doubt, means rain, and no one denies this. But yet it seems that the word gsm geshem has here a specific meaning, and some think it to be a violent shower, occasioned by a storm or tempest; and yet we may gather from many parts of Scripture that the word means rain in general. Now mvrh mure seems here to be taken for the rain of September, which the Greeks call txoimon, proimon; and so they call mlqvs melkush opsimon, opsimon, or the latter rain, as a common interpreter has rendered it. And the cultivated land, we know, needs these two rains, that is, after sowing, and when the fruit is ripening, — after sowing, that the ground by receiving moisture may make the seed to grow; for it then wants moisture to nourish the roots. Hence, the rain of September or October, which is after sowing, is rightly called seasonable rain; and the Greeks, as I have already said, call it proimon proimon; and James, following them, so calls it in James 5, He will give you rain,' he says, both of the first time and the late rain,' that is, of the month of March. For in those warm climates the harvests we know, is earlier than with us. We here gather the corn in July but they gather it there in May. The fruit then ripens with them in March, when they need the late rain. And in Jeremiah 5 it appears quite evident, that mvrh mure, as in this place, is called the rain, which comes down after sowing; for God says there, I will give you,' etc., and first he uses the general word gsm geshem, and then he adds the two kinds of rain, which are also mentioned here; and afterwards he adds, In their time,' that is, each rain in its time and season. — Then mvrh mure has its time, and mlqvs melkush also has its time; otherwise the words of the prophet would not be consistent.

We now see what the Prophet means. Of the word mlqvm melkush we have said something in Hosea. Then the Prophet says now, that God would be so propitious to the Jews, as to neglect no means of testifying his favor towards them; for he would give them rain in the month of October and in the month of March, to fertilize the ground after sowing, and before the harvest or before the fruit came to maturity. Here then is promised to the Jews that the land would be made fertile by natural means. It now follows —

24. And the floors shall be full of wheat, and the fats shall overflow with wine and oil.

24. Et implebuntur horrea frumento et resonabunt torcularia vino (musto, ad verbum: diximus de hac voce prius,) et oleo.

He goes on with the same subject in this verse, and shows the effects of rain; for when the earth is irrigated and satiated with sufficient moisture, it brings forth fruit, rich and plentiful. God then will cause that the rains shall not be useless, for the floors shall be full of wheat, and the fats shall overflow with wine as well as oil. He afterwards adds —

25. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you.

25. Et reddam vobis annos (pro aliis annis, subaudiendum est) quibus comedit locusta, bruchus, eruca (chsyl, alii vertunt, rubiginem: sed dixi primo capite me non adeo solicitum esse de istis vocibus, quia etiam ignotae sunt hodie ipsis Judaeis; sed certum est esse insecta, quae corrumpunt omnes terrae fruges, ut tunc diximus,) exercitus meus magnus, quem miseram ad vos.

The Prophet confirms what he had previously said, and states what is of an opposite character, — that God can as easily restore a rich fruitfulness to the land as he had before rendered it barren by sending devouring insects. I will give you years, (for the other years,) he says; and that the Jews might more fully understand that all this was in God's hand, he expressly declares that the cankerworms, the chafers, and the locusts¹, were his army and as it were his hired army, whom he had employed as it seemed good to him. The spoilers, then, which had destroyed the whole produce of the land, were, as the Prophet declares, the messengers of God: it was not, he says, by chance that the locusts, or the cankerworms, or the chafers came; but God hired these soldiers, they were his forces and his army to distress the whole people; then famine and want consumed them. It is not then to no purpose that the Prophet mentions here that these destructive insects were God's army; it is to show more fully what is here promised; for God, who had by this army devoured the whole increase of the land, can now easily restore plenty for the barrenness of past years. Now, when any one lays down his arms, the land is afterwards cultivated, and brings forth its usual fruit: so the Lord also now shows, that the land had been barren, because he had sent forth his army, which laid waste its whole produce. But now, he says, when I shall restore you to favor, there will be no army to devour your fruit: the land then will nourish you, for there will be nothing to prevent you to receive its wonted produce.

Had not the Jews been made assured that the land had been sterile, because the locusts, and the chafers, and the cankerworms, were the army which the Lord had prepared they might have ever dreaded these spoilers: "Surely the locusts will spring up, the chafers and the cankerworms will come, to devour all the fruit." The Prophet shows that this happened not by chance: "Now then, when God shall be reconciled to you, the land will yield its increase, and nothing shall hinder you from enjoying its abundance."

By calling this army great, he shows that God has no need of strong forces to subdue men; for when he prepares locusts and insects, which are but little things, they snatch food from the mouths of men and leave them in want; though no one puts forth a sword against them, they yet pine away with hunger. The Prophet then derides here the arrogance of men, and shows that God needs not do much, when he intends to reduce them to nothing. Let us now proceed —

26. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed.

26. Et comedetis comedendo et vos satiando, et laudabitis nomen Jehovae Dei vestri; quia egit vobiscum mirabiliter (ad miraculum,) et non pudefiet populus meus in perpetuum.

He now concludes what he has hitherto said of God's blessing. As the Jews were starving while God was offended, so he promises that when reconciled to him they should have abundance of produce from the land: Ye shall eat plentifully, he says, and satisfy yourselves. But he mentions also their gratitude; for it was an evidence of true repentance when they praised the name of God, whom they understood to be the giver of their abundance; for he had before proved that the land was under his power, when he consumed its whole substance, so that none of it came to supply the wants of man. Hence the Prophet exhorts them to give thanks, that they might thus declare that they from the heart repented. Ye shall then praise the name of Jehovah your God". Why? "Because he will deal with you wonderfully. He takes away here every plea for ignorance. We know how difficult it is to lead men to do this act of religion, for which we yet confess that we were born; for what is more natural than to acknowledge God's bounty towards us, when we enjoy many blessings? But yet, though God in various ways stimulates us, he cannot draw from us genuine gratitude. This is the reason why the Prophet now says, "God will deal with you wonderfully: though ye are stupid, God will yet by his power awaken you; for he will not deal with you in a common way." He then mentions something miraculous, that he might leave to the Jews no excuse, in case they considered not God's bounty and perceived not in this change, first, what they had deserved and then how merciful God had been to them: for this change could not have been ascribed to chance; nor was it a common thing, that when the Jews had been for four successive years nearly consumed with wants and when the enemy was at hand, they should see the land now fruitful, that they should see it freed from destructive insects, that they should be also at peace, and not disturbed by the dread of any foreign enemy. Since the Lord, then, would beyond hope give them a serene instead of a turbulent sky, should not such a wonderful change deeply affect them? This is what the Prophet now means, — "As the Lord will deal with you wonderfully, there will be no excuse for your torpidity, if ye will not be diligent in praising his name."

Not ashamed, he says, shall my people be for ever. The Jews are here reminded by implication of their former disgrace; for they had been greatly confounded; though enemies touched them not, no, not even with their finger, they yet died through famine; an enemy was also prepared, as we have seen, to destroy them. They were therefore frightened with dread, and also perplexed with their own evils, by which God had almost worn them out. The Prophet says now, My people shall not be ashamed for ever, intimating that God would at length relieve his people from their evils, that they might not, as hitherto, be ashamed. He at last subjoins —

27. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed.

27. Et cognoscetis, quia in medio Israel ego, et ego Jehova Deus vester, et nullus praeterea: et non pudefiet populus meus in seculum.

He repeats the same sentence; and in the beginning of the verse he unfolds what I have already said — that the miracle would be such as to constrain the people to praise God. Ye shall know that I am in the midst of Israel: and this was the case, because God showed not in an ordinary way his kindness to them, and especially because it had been foretold, and also because this reason had been adduced — that God was mindful of his covenant. The manner, then, in which he dealt with them, and farther, the prediction itself, left to the people no pretext for ignorance. Hence the Prophet now says, Ye shall know that I am in the midst of Israel,' and still more, that I am Jehovah your God.' By these words the Prophet reminds us, that the deliverance of the people from their evils was to be wholly ascribed to the gratuitous mercy of God; for we have already seen, that things would have been past hope, had not this consolation been added — Turn ye even now to me.' The Prophet therefore repeats, that there would be no other reason why God would deal so kindly with his people, and so mercifully spare them, but this — that he dwelt in the midst of Israel: but whence was this dwelling, except that God had gratuitously chosen this people? This indeed availed much to raise up the people; for how could they have hoped that God would be propitious to them, had they not been reminded of this truth that God was dwelling in the midst of them? Not because they were worthy, but because he deigned to come down to them.

He afterwards adds, And none else. By this sentence the Prophet more sharply stimulates them to return immediately to God; for if they deferred longer disappointment would be in delay. That the Jews, then, might not, after their usual manner, procrastinate, he says that there is no other God; and thus he shows that there was no remedy for their evils, except they sought to be reconciled to God. "There is then no God besides me, and I dwell in the midst of thee." The Lord claims to himself every power, and then kindly invites the people to himself, and for this reason, — because he dwells in the midst of them. That the people, then, might not form other expectations, God shows that all their hope was in him alone. He farther shows, that salvation was not to be sought afar off, provided the people had not forgotten the covenant, that God was dwelling in the midst of them. But a higher doctrine follows —

28. And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:

28. Et accidet post sic (hoc est, postea,) effundam Spiritum meum super omnem carnem: et prophetabunt filii vestri et filiae vestrae: senes vestri somnia sommabunt: juvenes vestri (aut, viri electi) visiones videbunt.

We have explained why the Prophet began with earthly blessings. One may indeed think that this order is not regular; for Christ does not in vain remind us, that the kingdom of God ought to be first sought, and that other things shall be added in their place, (Matthew 6;) for food, and every thing that belongs to this frail life, are, as it were, additions to the spiritual life. But the Prophet designedly mentioned first the evidence of God's favor in outward benefits; for we see how slow the perceptions of men are, and how slothful they are in seeking spiritual life. As, then, men rise to things above with so much difficulty, the Prophet makes use of the best helps; and we must indeed be dealt with as we usually deal with children. For as there is not so much discernment in them as to be influenced by reasons, we set before them what is suitable to their weak and simple comprehension; so the Prophet did; for he showed first that God would be kind to the Jews in food for the body, and having used this as a help, he then added, Afterwards I will pour my Spirit upon all flesh.

By these words the Prophet reminds us, that people act absurdly when they are satisfied with vanishing things, when they ask of God nothing more excellent than to be pampered like brute animals; for in what do the children of God differ from asses and dogs, except they aspire after spiritual life? The Prophet, then, after having set before them lower things, as though they were children, now brings before them a more solid doctrine, (for thus they were to be led,) and affords them a taste of the favor of God in its external signs. "Ascend, then, now," he says, "to spiritual life: for the fountain is one and the same; though when earthly benefits occupy and engross your attention, ye no doubt pollute them. But God feeds you, not to fill and pamper you; for he would not have you to be like brute animals. Then know that your bodies are fed, and that God gives support to you, that ye may aspire after spiritual life; for he leads you to this as by the hand; be this then your object." We now, then, understand why the Prophet did not at first speak of the spiritual grace of God; but he comes to it now. He began with temporal benefits, for it was needful that an untutored people should be thus led by degrees, that on account of their infirmity, sluggishness, and dullness, they might thus make better progress, until they understood that God would for this end be a Father to them.

Grant, Almighty God, that since we want so many aids while in this frail life, and as it is a shadowy life, we cannot pass a moment, except thou dost continually, and at all times, supply through thy bounty what is needful, — O grant, that we may so profit by thy so many benefits, that we may learn to raise our minds upwards, and ever aspire after celestial life, to which by thy gospel thou invites us so kindly and sweetly every day, that being gathered into thy celestial kingdom, we may enjoy that perfect felicity, which has been procured for us by the blood of thy Son, our Lord Jesus Christ. Amen.

And it shall be, that I shall afterwards pour my Spirit upon all flesh, and prophesy shall your sons and your daughters and your old men shall dreams dream, and your young men shall visions see. We mentioned in our last lecture why the Prophet now at length speaks of the spiritual grace of God, having before spoken of earthly blessings. The order may seem indeed irregular; but it can be easily accounted for. The Prophet said first that God, being reconciled to the people, would openly manifest this by external proofs, by restoring abundance of wine and corn; for the almost wearing out of the people by famine and want, being the evidence of God's vengeance, the Prophet made the testimony of reconciliation to be in tokens of a contrary kind. But as the restoration of the Church consists not either in the fruitfulness of the land, or in the abundance of provisions, the Prophet now raises higher the thoughts of the godly, and makes them to look for the spiritual grace of God: hence he says, I shall afterwards pour my Spirit upon all flesh

The Prophet, no doubt, promises here something greater than what the fathers under the Law had experienced. The gift of the Spirit, we know, was enjoyed even by the ancients; but the Prophet promises not what the faithful had before found; but, as we have said, something greater: and this may easily be gathered from the word here used, "pour out;" for sphk shephek means not to distill, but to pour forth in great abundance; and God did not pour out his Holy Spirit so abundantly and so largely under the law as after the manifestation of Christ. Since, then, the gift of the Spirit was more copiously given to the Church after the advent of Christ, the Prophet uses here an unwonted expression — that God would pour out his Spirit.

Another circumstance is added, upon all flesh. Though the Prophets, as we know, had formerly their colleges, yet they were but few in number. As then the gift of prophecy was rare among the Jews, the Prophets in order to show that God would deal more bountifully to his new Church when restored, says, that he would pour out his Spirit upon all flesh. He then intimates that all in common would be partakers of the gift of the Spirit, and of its rich abundance, while under the law a few had but a sparing taste of it. We now then perceive the design of the Prophet; it was to make a manifest difference between the state of the ancient people and the state of the new Church, of the restoration of which he now speaks. The comparison is, that God would not only endow a few with his Spirit, but the whole mass of the people, and then that he would enrich his faithful with all kinds of gifts, so that the Spirit would seem to be poured forth in full abundance: I will then pour out my Spirit upon all flesh. We hence learn how absurdly the Greek interpreter has rendered this, "I will pour out from my Spirit:" for he diminishes this promise by saying, "From my Spirit," as though God promised here some small portion of his Spirit; while, on the contrary the Prophet speaks of abundance, and intended to express it.

It follows, Prophesy shall your sons and your daughters. The Prophet now proceeds to explain what he had said, unfolding at large what he meant by the expression, "upon all flesh," which was this, — that the whole people would prophesy, or that the gift of prophecy would be common and prevail every where among all the Jews, in a new and unusual manner. The ancients had also Prophets though in number few; but now the Prophet extends this gift and favor to all orders: Prophesy then shall your sons and your daughters, he says, so that he does not exclude women.

He afterwards mentions two kinds of prophesying, Your old men shall dreams dream, and your young men shall visions see. "Young men" mean literally "chosen," vchvrym bechurim: but as in middle age strength prevails most in man, those who possess vigor and judgment, and as yet retain their strength, are called "chosen:" hence by "chosen" he means those of mature age. When God manifested himself to the Prophets, it was usually done, we know, by dreams and visions, as it is said in Numbers 12: this was, as we may say, the ordinary method. The Prophet now refers to these two modes of communication, and says, that the gift of prophecy would be common to men and women, to the old and those of middle age. We now perceive the import of this verse. There is then no difference between dreams and visions, only the Prophet mentions these two kinds, that readers might better understand, that what the Prophet had stated before generally would be common to all.

But I have already said that this prophecy must be referred to the advent of Christ; for we know that what is here described was not fulfilled until after Christ appeared in the world: and the Prophet now preaches of the new restoration of the Church, which we know, was suspended until the Gospel was proclaimed. Let us now then see whether God, after Christ was revealed, performed what he had spoken by his Prophet. Peter, in Acts 2, says, that this prophecy was fulfilled when the Spirit was sent. But it may be objected, that all were not endued with the gift of prophecy, even when God opened all the treasures of his grace; and Paul says that they were not all prophets even when the Church especially flourished; and experience proves the same. How then could Peter say, that this — that God would pour out his Spirit upon all flesh, was fulfilled? To give a reply to this is not difficult: let us only remember, that the Prophet speaks comparatively, as the Scripture is wont to do. He affirms not in express terms that all would be partakers of this gift, but that in comparison with the ancient Church, this gift would be as it were common, and that it was so is well known: for if any one compares the ancient Church with that abundance which God vouchsafed to his people after Christ's advent, he will certainly find true what I say — that the Spirit of God, who was given only to few under the law, was poured out upon all flesh. True then is what the Prophet says, provided this contrast is to be understood — that God was much more bountiful towards his new Church than formerly towards the fathers: for the Prophets then were not many, but they were many under the gospel.

We must also remember that the Prophet hyperbolically extols the grace of God; for such is our stupidity and dullness, that we can never sufficiently comprehend the grace of God, except it is set forth to us in hyperbolical language; nor is there indeed any excess in the thing itself, if we take a right view of it: but as we hardly understand the hundredth part of God's gifts, when he presents them before our eyes, it was needful to add a commendation, calculated to elevate our thoughts. The spirit of God is then constrained to speak hyperbolically on account of our torpidity or rather carelessness. We need not however to fear, lest our thoughts should go beyond the words; for when God would carry us above the heavens, we can hardly ascend two or three feet.

We now then perceive why the Prophet mentions all flesh without exception: first, there were more Prophets, as I have said, under the gospel than under the law; hence, the comparison is very suitable; — and, secondly the Prophet speaks not here of the public office of teaching, for he calls those Prophets who had not been called to teach, but who were endued with so much of the light of truth, that they might be compared with the Prophets; and certainly the knowledge which flourished in the primitive Church was such, that the meanest were in many respects equal to the ancient Prophets; for what did God confer on the ancient Prophets except the power of foretelling something to come? It was a special gift, and very limited. Besides these predictions are hardly worthy to be compared with the celestial wisdom made known in the gospel. Faith then after the coming of Christ, if rightly estimated according to its value, far excels the gift of prophecy. And so the Prophet here, not without reason, dignifies with so honorable name those who were private men, and to whom was not intrusted the office of teaching among the people, but who were only illuminated; for their light was much superior to the gift of prophecy in many of those who lived under the law. We now understand what the Prophet means when he makes the Spirit of God to be common, without distinction, to all the godly, so that they possess what excels the gift of prophesying.

Now as to the two kinds of gifts mentioned here, it must be observed, that the Prophet spoke according to what was commonly known among the people: for as the Jews were accustomed to dreams and visions, the Prophet therefore made use of these terms; and this manner of speaking occurs often in the Prophets, and it ought to be borne in mind by us. When they speak of the worship of God, they mention sacrifices, They shall come and bring frankincense and gold; they shall lead camels laden with the wealth of the land.' In short, in their prophecies they raise altars and build a temple: and yet no such things were seen after Christ appeared: for the Gentiles came not to Jerusalem to offer sacrifices; nay, shortly after the temple was destroyed, there was no altar among them, and the whole legal worship ceased. What then is to be understood by such expressions, as — that people shall come from all places to sacrifice together? Even this — They set forth under a visible form the spiritual worship of God. It is so in this place; as it was the usual way among the ancients that God manifested himself by dreams and visions to the Prophets, so he says, your old men shall dreams dream, and your young men shall visions see: but the Prophet no doubt sets forth under these forms of speech that light of knowledge in which the new Church excelled after Christ appeared: he indeed compares the light of faith to prophecy, as we have already stated; but he accommodates his manner of speaking or his discourse to the comprehension of his people, for he knew whom he addressed. All the Prophets have followed the same rule; There shall be offered a sacrifice,' says Malachi, from the rising to the setting of the sun.' What is this sacrifice? The Papists take this for the mass; "Then under the kingdom of Christ there is to be some sacrifice; and we do not now offer to God sheep and calves; it therefore follows, that there is to be the sacrifice of bread and wine:" and this is said, as though the Prophet had thus refinedly philosophized on the word, sacrifice, while he was teaching a rude people according to what they could bear. But what he meant was, that the worship of God would be universal among all nations. The same thing is intended by Joel when he says, I shall pour forth my Spirit upon all flesh: your old men shall dreams dream, and your young men shall visions see. We now see the whole meaning of the Prophet. Now it follows —

29. And also upon the servants and upon the handmaids in those days will I pour out my spirit.

29. Atque etiam super servoset super ancillas in diebus illis effundam Spiritum meam.

As the particle gm gam amplifies in Hebrew, it seems singular that the Prophet now limits to a few a gift common to all; for he had previously said, "Upon all flesh will I pour out my Spirit;" and now, "Upon servants and handmaids;" and he puts down "Also". If he had simply said "Upon servants and handmaids will I pour out my Spirit," there would have been no inconsistency, for it would have been the explanation of his former statement; for we know that what the Prophet says of all men must be taken with exception, inasmuch as many who were unbelievers were without this gift, and even those who before excelled in some sort of divine knowledge; we indeed know that the Jews were blinded, and we also know that not all among the common people were partakers of this excellent gift. There is no doubt, therefore, but that this which is said of "all flesh," must be limited to the Church. It would not, then, have appeared strange, had the Prophet now added, "Upon servants and handmaids;" but the particles vgm ugam, "And also," create difficulty: it is a way of speaking to enlarge on what has been said, but here it seems not to enlarge; for to pour out the Spirit upon all the people, is more than to pour it out on servants and handmaids. The solution is twofold: the particles vgm ugam are sometimes to be taken confirmatively. I have blessed him,' said Isaac of his son Jacob, and also blessed shall he be.' So in this place we may take the words of the Prophet to be, yea surely, being a repetition serving to confirm what had been said: but I prefer another sense; for the Prophet, I doubt not, meant here to add something more incredible than what he had previously said, "Upon servants and maid-servants will I pour out my Spirit," that is, even upon those who were before Prophets; for they shall be enriched with a new gift, and shall gain increasing knowledge after the restoration of the Church, which is now approaching. We apprehend this to be the meaning of the Prophet. He had promised the grace of the Spirit to the whole body of the faithful, which appears, as I have said, from comparing the ancient state with our own: but now, after having spoken of the mass or the common people, he comes to the Prophets, who were superior to others who before performed the office of teaching, who attained rank and degree in the Church; these also shall gain accessions; that is, "My Spirit shall not only be conspicuous in the ignorant and the common people, but also in the Prophets themselves."

Surely it is a greater thing when they are taught who were before superior to others, and whom the Lord had set over the Church, and when they appear as new men, after having received a gift which the Lord had not previously conferred on them. When, therefore, new light appears in such men, it is certainly a greater thing than when the Spirit is poured out on the common people. We now then see the Prophet's meaning as to the servants and the handmaids.²

He then repeats, In those days, intimating that so sudden and incredible the change will be, that Prophets will seem to have been before untaught men; for a much more excellent doctrine shall be given them. Then God shall so pour out his Spirits that all the ancient prophecies will appear obscure and of no value, compared with the great and extraordinary light which Christ, the Sun of Righteousness, will bring at his rising. And he mentions "handmaids", for there were, we know, Prophetesses under the Law. Let us now go on —

30. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.

30. Et ponam (statuam) prodigia in coelis et terra, sanguinem et ignem et columnas nubis.

31. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come.

31. Sol vertetur in tenebras et luna in sanguinem, antequam veniat dies Jehovae magnus et terribilis.

The Prophet seems here to contradict himself; for he had hitherto promised that God would deal kindly and bountifully with his people; and every thing he has said tended to elevate the spirits of the people and fill them with joy: but now he seems again to threaten them with God's wrath and to strike miserable men with fear; who had not as yet a breathing time; for at the time the Prophet spoke, the Jews, we know, were in the greatest sorrow. What then is his purpose in adding a new cause of grief, as though they had not sorrow and lamentation enough? But it is rather an admonition than a threatening. The Prophet warns them of what would be, lest the faithful should promise themselves some happy condition in this world, and an exemption from all cares and troubles; for we know how prone men are to self-indulgence. When God promises any thing, they flatter themselves and harbor vain thoughts, as though they were beyond the reach of harm, and free from every grief and every evil. Such indulgence the flesh contrives for itself. Hence the Prophet reminds us, that though God would bountifully feed his Church, supply his people with food, and testify by external tokens his paternal love, and though also he would pour out his Spirit, (a token far more remarkable,) yet the faithful would continue to be distressed with many troubles; for God designs not to deal too delicately with his Church on earth; but when he gives tokens of his kindness he at the same time mingles some exercises for patience, lest the faithful should become self-indulgent or sleep on earthly blessings, but that they may ever seek higher things.

We now then understand the Prophet's design: he intends not to threaten the faithful, but rather to warn them, lest they should deceive themselves with empty dreams, or expect what is never to be, that is, to enjoy a happy rest in this world. Besides, the Prophet regards also another thing: we know indeed that men are hardly led to seek the grace of God, except when they are, as it were, forcibly drawn; hence spiritual life is neglected, and whatever belongs to the celestial kingdom, when we have all kinds of supplies on earth. The Prophet then commends here the spiritual grace of which he speaks, for this reason, — that the condition of men would be miserable, were not the Lord to exhilarate their minds and refresh them with the comfort which we have already noticed. — How so? There will be prodigies in heaven and on earth, the sun shall be turned into darkness, and the moon into blood, and all things shall be in disorder and in horrible darkness. What then would become of men, were not God to shine on them by the grace of his Spirit, to support them under such a confusion in heaven and on earth, and to show himself to be their Father?

We then see that this was added for the fuller commendation of God's grace, that men might know, that they would be much more miserable if God called them not to himself by the shining light of his Spirit. And that this was the Prophet's design, we may learn from the discourse of Christ, which he made to his disciples a short time before his death. They asked what would be the sign of his coming, when he reminded them of the destruction of the temple, (Matthew 24:3-25:46). They thought that he would immediately accomplish that triumph of which they had heard, that they would be made participators of that eternal beatitude of which Christ had so often spoken to them. Christ then warned them not to be deluded with so gross a notion. He spoke of the destruction of Jerusalem, and then declared that all these things would be only the presages of evils — "These," he says, "shall be only the preludes; for tumults will arise, wars shall be, and all places will be full of calamities; in a word, there will be an immense mass of all evils." As Christ then corrected the mistake, with which the minds of the disciples were imbued, so the Prophet here checks vain imaginations, lest the faithful should think that Christ's kingdom would be earthly, and fix their minds on corn and wine, on pleasures and quietness, on the conveniences of the present life: I will give you, he says, prodigies in heaven and on earth blood, fire, and dark clouds; the sun all be turned into darkness, and the moon into blood, before it shall come — the day of Jehovah, great and terrible

We now see why the Prophet adds here this sad catalogue, and how well these things harmonize together, — that God would testify his paternal love by the manifestation of Christ, — and that he would exhibit tokens of his wrath, which would fill the whole world with anxiety and fear.

What he says of blood and darkness is, no doubt, to be taken metaphorically for a disordered state of things; for we know that calamities are often compared to obscurity and darkness. It is the same as though he said, "So great will be the succession of evils, that the whole order of nature will seem to be subverted that the very elements will put on a new form; the sun, which illuminates the earth, will be turned into darkness, the moon into blood; the calamities which shall come will take away every token of God's kindness. Then nothing will remain, but that men, sunk, as it were, in the deepest abyss of all evils, will seek some spark of grace from God and never find it; for heaven will be dark, the earth will be covered with thick darkness." We then see that the Prophet does not express what would be, word for word, nor is he to be understood as speaking, as they say, literally, but he uses a figurative mode of speaking, by which he sets forth such a dreadful state of things, that the very elements would put on a new appearance; for the sun would not any more perform its office, and the moon would refuse its light to the earth. As God, then, would take away all tokens of his favor, so the Prophet, by blood, by darkness and by dark clouds, sets forth metaphorically that sorrows by which the minds of men would necessarily be possessed.

Now if any one asks, why by the coming of Christ was God's wrath more stirred up against men? for this may seem to be without reason. To this I answer, that it was, as it were accidental: for if Christ had been received as he ought to have been, if all embraced him with due reverence, he would have certainly been the giver, not only of spiritual grace, but also of earthly happiness. The felicity of all, then, would have in every respect been made complete by the coming of Christ, had not their wickedness and ingratitude kindled up anew the wrath of God; and we see what a flood of evils burst forth immediately after the preaching of the gospel. Now when we consider how severely God afflicted his people formerly, we cannot but say that much heavier have been the calamities inflicted on the world since the manifestation of Christ, — whence this? Even because the world's ingratitude had arrived to its highest point, as indeed it is at this day: for the light of the gospel has gone forth again, and God has exhibited himself to the world as a Father, and we see how great is the wickedness and perversity of men in rejecting the gifts of God; we see some contemptuously rejecting the Gospel, and others impelled by satanic fury to resist the doctrine of Christ; we see them making a boast of their blasphemies, and we see them kindled with cruel rage and breathing slaughters against the children of God; we see the world full of ungodly men and of the despisers of God; we see an awful contempt of God's grace prevailing everywhere: we see such an unbridled licentiousness in wickedness, that it ought to make us ashamed of ourselves and weary of our life. Since, then, the world is so ungrateful for such a favor, is it a wonder that God should show more dreadful tokens of his vengeance? For certainly at this day, when we closely examine the condition of the world, we find that all are miserable, and even those who applaud themselves, and whom the world admire as semigods. How can it be otherwise? The common people, doubtless, groan under their miseries, and that because God thus punishes the contempt of his grace, which he has again offered to us, and which is so unworthily rejected. Inasmuch, then, as so base an ingratitude on the part of men has provoked God's wrath, it is no wonder that the sound of his scourges is everywhere heard: for the servant who knows his lord's will and does it not, is worthy, as Christ declares, of heavier stripes, (Luke 12.) And what happens through the whole world is, that after God has shone by his gospel, after Christ has everywhere proclaimed reconciliation, they now openly fall away, and show that they prefer having God angry than propitious to them: for when the gospel is rejected, what else is it but to declare war against God, and to scorn and not to receive the reconciliation which God is ready to give, and of which he treats of his own accord with men?

It is then no wonder that the Prophet says here, that the world would be full of darkness after the appearance of Christ, who is the Sun of Righteousness, and who has shone upon us with his salvation: but it was, as it were, accidental, that God exhibited himself with so much severity to the world, when yet it was the acceptable time, when it was the day of salvation and of good-will; for the world suffered not that to be fulfilled which God had promised to us by the Prophet Joel, nor received the Spirit of adoption, when they might have safely fled to God; nay, when God was ready to cherish them in his own bosom. But since they were refractory and untractable, it was necessary for God to visit such perverseness in an unusual manner. It is no wonder then that the Prophet says, that in those days there shall be prodigies in heaven and on earth, for the sun shall be turned into darkness, etc., before it shall come — the day of Jehovah, great and terrible

It may be asked what day the Prophet refers to: for he has hitherto spoken of the first coming of Christ; and there seems to be some inconsistency in this place. I answer, that the Prophet includes the whole kingdom of Christ, from the beginning to the end; and this is well understood, and in other places we have stated that the Prophets common speak in this manner: for when the discourse is concerning Christ's kingdom, they sometimes refer to its commencement only, and sometimes they speak of its termination; but they often mark out by one delineation the whole course of the kingdom of Christ, from its beginning to its end; and such is the case here. The Prophet, by saying, After those days I will pour out my Spirit,' no doubt meant that this, as we have explained, would be fulfilled when Christ should commence his kingdom, and make it known through the teaching of the gospel: Christ poured out then his Spirit. But as the kingdom of Christ is not for a few days, or for a short time, but continues its course to the end of the word, the Prophet turns his attention to that day or that time, and says, "There shall, in the meanwhile, be the greatest calamities: and whosoever shall not flee to the grace of God shall be very miserable; they shall never find rest nor comfort, nor the light of life, for the world shall be sunk in darkness; and God shall take away from the sun, the moon, the elements, and all other aids, the tokens of his favor; and he will show himself everywhere to be angry and offended with men." The Prophet further shows, that these evils of which he speaks would not be for a few days or a few years, but perpetual; Before,' he says, the day of Jehovah, great and terrible, shall come.' In short, he means that all the scourges of God, which he had hitherto mentioned, would be, as it were, preparations to subdue the hearts of men, that they might with reverence and submission receive Christ. As, therefore, men carry by nature a high spirit, and cannot bend their neck to recede the yoke of Christ, hence the Prophet says here that they were to be subdued by severe scourges, when God would remove all evidences of his love, and fill heaven and earth with dread. Thus, then, he would in a manner change the hardness and contumacy which is innate in men, that they might know that they had to do with God. And, at the same time, the Prophet reminds them, that unless they were amended by these scourges, something more dreadful remained for them, — the Judge would at last come from heaven, not only to clothe the sun and moon in darkness, but to turn life into death. It would, indeed, be far better for the reprobate to die a hundred times than always to live and thus to sustain eternal death in life itself.

The Prophet then means, that men persisting in their obstinacy shall meet with something more grievous and more ruinous than the evils of this life, for they must all at last stand before the tribunal of the celestial Judge: for the day of Jehovah, great and terrible, will come. He refers, in this sentence, to unbelievers and rebels against God; for when Christ shall come, he will be a Redeemer to the godly; no day in their whole life will shine on them so pleasantly; so far will this day be from bringing terror and fear to them, that they are bidden, while expecting it, to lift up their heads, which is a token of cheerfulness and joy. But as the Prophet Joel's object was to humble the confident pride of the flesh, and as he addressed the refractory and the rebellious, it is no wonder that he sets before them what is terrific and dreadful.

Grant, Almighty God, that as we are now surrounded on every side by so many miseries, and as our condition is such, that amidst groans and continual sorrows, our life could be hardly sustained without being supported by spiritual grace, — O grant, that we may learn to look on the face of thine Anointed, and seek comfort from him, and such a comfort as may not engross our minds, or at least not retain us in the world, but raise our thoughts to heaven, and daily sell to our hearts the testimony of our adoption, and that though many evils must be borne by us in this world, we may yet continue to pursue our course, and to fight and to strive with invincible perseverance, until having at length finished all our struggles, we reach that blessed rest, which has been obtained for us by the blood of thy only-begotten Son, our Lord Jesus Christ. Amen.