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Joel Chapter
Two
Joel 2
Chapter Contents
God's judgments. (1-14) Exhortations to fasting and
prayer; blessings promised. (15-27) A promise of the Holy Spirit
and of future
mercies. (28-32)
Commentary on Joel 2:1-14
The priests were to alarm the people with the near
approach of the Divine judgments. It is the work of ministers to warn of the
fatal consequences of sin
and to reveal the wrath from heaven against the
ungodliness and unrighteousness of men. The striking description which follows
shows what would attend the devastations of locusts
but may also describe the
effects from the ravaging of the land by the Chaldeans. If the alarm of temporal
judgments is given to offending nations
how much more should sinners be warned
to seek deliverance from the wrath to come! Our business therefore on earth
must especially be
to secure an interest in our Lord Jesus Christ; and we
should seek to be weaned from objects which will soon be torn from all who now
make idols of them. There must be outward expressions of sorrow and shame
fasting
weeping
and mourning; tears for trouble must be turned into tears for
the sin that caused it. But rending the garments would be vain
except their
hearts were rent by abasement and self-abhorrence; by sorrow for their sins
and separation from them. There is no question but that if we truly repent of
our sins
God will forgive them; but whether he will remove affliction is not
promised
yet the probability of it should encourage us to repent.
Commentary on Joel 2:15-27
The priests and rulers are to appoint a solemn fast. The
sinner's supplication is
Spare us
good Lord. God is ready to succour his
people; and he waits to be gracious. They prayed that God would spare them
and
he answered them. His promises are real answers to the prayers of faith; with
him saying and doing are not two things. Some understand these promises
figuratively
as pointing to gospel grace
and as fulfilled in the abundant
comforts treasured up for believers in the covenant of grace.
Commentary on Joel 2:28-32
The promise began to be fulfilled on the day of
Pentecost
when the Holy Spirit was poured out
and it was continued in the
converting grace and miraculous gifts conferred on both Jews and Gentiles. The
judgments of God upon a sinful world
only go before the judgment of the world
in the last day. Calling on God supposes knowledge of him
faith in him
desire
toward him
dependence on him
and
as evidence of the sincerity of all this
conscientious obedience to him. Those only shall be delivered in the great day
who are now effectually called from sin to God
from self to Christ
from
things below to things above.
── Matthew Henry《Concise Commentary on Joel》
Joel 2
Verse 1
[1] Blow
ye the trumpet in Zion
and sound an alarm in my holy mountain: let all the
inhabitants of the land tremble: for the day of the LORD cometh
for it is nigh
at hand;
Blow ye —
The prophet continues his exhortation to the priests
who were appointed to
summon the solemn assemblies.
Verse 2
[2] A day of darkness and of gloominess
a day of clouds and of thick
darkness
as the morning spread upon the mountains: a great people and a
strong; there hath not been ever the like
neither shall be any more after it
even to the years of many generations.
A day of darkness — A
time of exceeding great troubles and calamities. And this passage may well
allude to the day of judgment
and the calamities which precede that day.
As the morning — As
the morning spreads itself over all the hemisphere and first upon the high
mountains
so shall the approaching calamities overspread this people.
A great people —
This seems more directly to intend the Babylonians.
Verse 3
[3] A
fire devoureth before them; and behind them a flame burneth: the land is as the
garden of Eden before them
and behind them a desolate wilderness; yea
and
nothing shall escape them.
A fire —
The Chaldeans
as a fire shall utterly consume all things.
Behind them — What
is left behind is as burnt with a flame.
As Eden —
Fruitful and pleasant.
Verse 6
[6]
Before their face the people shall be much pained: all faces shall gather
blackness.
Blackness —
Such as is the colour of dead men
or the dark paleness of men frightened into
swoons.
Verse 7
[7] They shall run like mighty men; they shall climb the wall like men of war;
and they shall march every one on his ways
and they shall not break their
ranks:
Their ranks —
This skill in ordering and the steadiness in keeping under
exactly like
trained soldiers
foretells the terror and strength of both the armies
signified by these locusts
and of the locusts themselves.
Verse 8
[8]
Neither shall one thrust another; they shall walk every one in his path: and
when they fall upon the sword
they shall not be wounded.
The sword —
The sword shall not be a weapon to destroy them; literally verified in the
locusts
and verified in the strange preservations in the most desperate
adventures made by the Assyrians or Babylonians.
Verse 9
[9] They
shall run to and fro in the city; they shall run upon the wall
they shall
climb up upon the houses; they shall enter in at the windows like a thief.
Runs to and fro —
This seems not proper to these insects
but it well suits with soldiers
that
conquer a city and search all places for plunder.
Run upon the wall — To
clear the wall of all the besieged.
The houses —
Either forsaken by the inhabitants
or defended by such as are in them.
Like a thief —
Suddenly
unexpectedly
to spoil if not to kill.
Verse 10
[10] The
earth shall quake before them; the heavens shall tremble: the sun and the moon
shall be dark
and the stars shall withdraw their shining:
The earth — A
divine hyperbole. But this also may have a reference to the great day.
Verse 11
[11] And
the LORD shall utter his voice before his army: for his camp is very great: for
he is strong that executeth his word: for the day of the LORD is great and very
terrible; and who can abide it?
Utter his voice —
Summon them in and encourage them as a general doth his soldiers.
His army — Of
locusts and insects
and of Chaldeans signified by these.
Verse 13
[13] And
rend your heart
and not your garments
and turn unto the LORD your God: for he
is gracious and merciful
slow to anger
and of great kindness
and repenteth
him of the evil.
And repenteth him — He
turneth from executing the fierceness of his wrath.
Verse 14
[14] Who
knoweth if he will return and repent
and leave a blessing behind him; even a
meat offering and a drink offering unto the LORD your God?
He will return —
God doth not move from one place to another; but when he withholds his
blessings
he is said to withdraw himself. And so when he gives out his
blessing
he is said to return.
And leave a blessing behind him — Cause the locusts to depart before they have eaten up all that is in the
land.
Verse 16
[16]
Gather the people
sanctify the congregation
assemble the elders
gather the
children
and those that suck the breasts: let the bridegroom go forth of his
chamber
and the bride out of her closet.
The children —
Though they understand little what is done
yet their cities ascend
and God
with pity looks on their tears.
These that suck —
Their cries and tears may perhaps move the congregation to more earnest
supplication to God for mercy. So the Ninevites
Jonah 3:7
8.
The bridegroom —
Let the new married man leave the mirth of the nuptials and afflict himself
with the rest.
Verse 17
[17] Let
the priests
the ministers of the LORD
weep between the porch and the altar
and let them say
Spare thy people
O LORD
and give not thine heritage to
reproach
that the heathen should rule over them: wherefore should they say
among the people
Where is their God?
The porch — That
stately porch built by Solomon
1 Kings 6:3.
The altar —
The altar of burnt-offering
which stood at some distance from this porch
and
here are the priests commanded to stand
fasting and praying
whence they might
be heard and seen by the people in the next court
in which the people were
wont to pray.
To reproach —
Famine
though by locusts is a reproach to this thine heritage; it will be
greater reproach to be slaves to the nations signified by the locusts
therefore in mercy deliver us from both one and the other.
Verse 20
[20] But
I will remove far off from you the northern army
and will drive him into a
land barren and desolate
with his face toward the east sea
and his hinder
part toward the utmost sea
and his stink shall come up
and his ill savour
shall come up
because he hath done great things.
The northern army —
That part of the locusts which are toward the north.
With his face —
The van of this army shall be driven into the dead sea
east of Jerusalem.
The hinder part —
The rear of this army shall be driven into the west sea.
His stink —
The stench of these locusts destroying and lying putrified on the face of the
earth
or the corpses of the Assyrians slain and unburied.
Verse 22
[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.
Their strength —
Bring forth as much as they are able to stand under.
Verse 23
[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.
The former rain — The
autumn rain which is needful to mellow the earth and fit it to receive the
corn.
The latter rain —
Needful to bring forward and ripen the fruits
accounted the latter rain
because these husbandmen and vine-dressers reckoned from seed time to spring
and harvest.
The first month —
That is
our March.
Verse 24
[24] And
the floors shall be full of wheat
and the fats shall overflow with wine and
oil.
The fats —
The vessels into which the liquor ran out of the press.
Verse 25
[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.
Restore —
Make up to you.
Verse 26
[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.
Wondrously — In
one year giving as much as the locusts wasted in the years foregoing.
Ashamed —
Neither disappointed of your hopes
nor necessitated to seek relief among the
heathen.
Verse 28
[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:
Afterward —
After the return out of Babylon
after the various troubles and salvations by
which these may know that I am the Lord.
I will pour — In
extraordinary gifts on the first preachers of the gospel
and in various graces
to all believers.
Upon all flesh —
Before these gifts were confined to one particular nation; but now they shall
be enlarged to all nations
and all that believe.
Shall prophesy —
This was in part fulfilled according to the letter in the first days of the
gospel; but the promise means farther
by pouring out of the spirit on your
sons and your daughters
they shall have as full a knowledge of the mysteries
of God's law
as prophets before time had.
Shalt dream dreams —
This also was literally fulfilled in the apostles days. But it may mean
farther
the knowledge of God and his will
shall abound among all ranks
sexes
and ages in the Messiah's days
and not only equal
but surpass all that
formerly was by prophesy
dreams
or visions.
Verse 29
[29] And
also upon the servants and upon the handmaids in those days will I pour out my
spirit.
My spirit — Of
adoption and sanctification.
Verse 30
[30] And
I will shew wonders in the heavens and in the earth
blood
and fire
and
pillars of smoke.
Wonders —
They who read what historians report of these times
will see this fulfilled in
the very letter.
Blood —
Possibly eruption of blood
as some fountains have been reported to have run
with blood
prefiguring the great effusion of blood by the sword
and wars
following.
Fire —
Either breaking out of the earth
or lightning in the air.
Verse 31
[31] The
sun shall be turned into darkness
and the moon into blood
before the great
and the terrible day of the LORD come.
The sun —
Having mentioned the prodigies which were to be wrought on earth
he now
specifies what shall be done in heaven.
The terrible day —
The unholy day of the destruction of Jerusalem; typifying the day of judgment.
Verse 32
[32] And
it shall come to pass
that whosoever shall call on the name of the LORD shall
be delivered: for in mount Zion and in Jerusalem shall be deliverance
as the
LORD hath said
and in the remnant whom the LORD shall call.
Whosoever shall call — Who hearing the gospel repents and believes in Christ.
Delivered —
Either from those outward afflictions
or which is infinitely better from
eternal miseries
which will swallow up the unbelieving world; "and it
will aggravate the ruin of those who perish
that they might have been saved on
such easy terms." Is it then easy for a non-elect to repent and believe?
May he not as easily pull the sun out of the firmament? In mount Zion - In the
true church typified by Zion.
Jerusalem — In
mystical Jerusalem
the church and the city of the Messiah.
Deliverance —
Temporal and eternal.
Shall call — To
believe in Christ
and by him to wait for eternal life.
── John Wesley《Explanatory Notes on Joel》
02 Chapter 2
Verses 1-17
Blow ye the trumpet in Zion
and sound an alarm in My holy mountain.
A ministry morally awakening
In the first eleven verses of this chapter we have a continuation
of the address of the prophet to the priests of Judah. It was the duty of the
priests to blow the trumpet for the assembling of the congregation
for the removing
of the camp
and when they went forth to war; here the trumpet is blown to
announce danger
and the consequent need of attention to certain moral
requirements.
I. That there are
times when the Church is in especial need of a ministry morally awakening.
“Blow ye the trumpet in Zion
and sound an alarm in My holy mountain.” Zion was
the meeting-place of the people of God
and may be taken as a type of the
Church of God; here the trumpet was used only for sounds of alarm and fear.
There was need that those who dwelt in the holy mountain should be aroused to a
sense of the impending danger; we should have thought that they would have been
sensitive to the judgment of God without such an awakening cry.
1. The Church needs an awakening ministry when it is not solicitous
for the moral rectitude of the nation in which it is placed. It would appear as
if Zion were ignorant of
or as if it were indifferent to
the apostasy all
around it.
2. The Church needs an awakening ministry when it is not alive to the
peril of souls it should endeavour to instruct.
3. The Church needs an awakening ministry when it reposes undue
confidence in external organisations.
II. That at such
times the ministry morally awakening must be charged with the solemn truths of
advancing judgment. “For the day of the Lord cometh
and is nigh at hand.” Thus
the ministry of the trumpet announced a terrible day of approaching judgment.
The congregations of the present day are averse to these trumpet ministries
they prefer more gentle strains of truth
and prefer to be lulled to slumber
rather than to be awakened to stern activity. The Church has need of its sons
of thunder as well as of its sons of consolation. It announced these judgments
as
(1) Certain
(2) Near
(3) Terrible.
III. That the announcement
of such truths should have a solemn effect upon those to whom they are
addressed. “Let all the inhabitants of the land tremble.”
1. It should awaken solemn apprehension. The people would know that
the sounding of the trumpet in Zion would foretoken evil to them
and would be
deeply apprehensive of the nature and extent of the judgment to follow.
2. It should awaken deep repentance. The terrors of the Lord should
persuade men to deep repentance
and should become a forcible argument for a
renewed life.
3. It should awaken devout gratitude. While men mourn the advancing
calamities they should indeed be devoutly grateful that their advent is so
clearly made known
and that they do not come unexpected upon them.
Lessons--
1. That the Church requires to be aroused to a sense of its duty.
2. That the pulpit must give utterance to solemn and awakening
truths.
3. That an earnest Church may avert a national judgment. (J. S.
Exell
M. A.)
Warning trumpets
The trumpet is lifted up this time in warning. Sometimes it
is lifted up in festival. The trumpet will do one of two things
the performer
must tell it what to do. So with every ministry
and every instrumentality of
life and nature; it is the intelligent
responsive
directing man that must say
what is to be done with the silver lute of spring
or the golden instrument of
summer
or the cornucopia of autumn
or the great wind of winter that makes the
earth cold and bleak. The trumpet will foretell a coming battle
or it will
call to an infinite feast; the man behind it must use it according to the
occasion. It is even so with the Bible. There is no trumpet like the Bible for
warning
alarm
excitement
a great blare at midnight shaking the whole air
with tones of alarm; nor is there any instrument like the Bible for sweetness
gentleness
tenderness
an instrument that talks music to the heart
and that
assures human fear that the time of apprehension has passed away. Warning has
always been given by the Almighty before His judgments have taken effect. Yet
there has always been some measure of suddenness about Divine judgments. The
reason is that we cannot sufficiently prepare for them. We may know they are
coming
we may tell even to a day when the judgment thunder will lift up its
voice; yet when it does sound its appeal it startles and shocks and paralyses
the world. Yet
though the warning has always been given
it has always been
despised. How few people heed the voice of warning! They call that voice
sensational. Were the old preachers to return with their old hell they would
have but scant welcome to-day. They were men of the iron mouth; they were no
Chrysostoms
golden-throated and golden-lipped; they were men who
knowing the
terrors of the law
withheld them not from the knowledge of the people
but
thundered right mightily even beside the altar of the Cross. Now all this is in
many instances ruled out as theologically behind the time
as from a literary
point of view vulgar and odious
and as from a spiritual point of view
detestable
and not likely to work in man mightily in the direction of
persuasion. We become familiar with warning. No man really believes in the day
of judgment. But the warnings given us by men are often partial
and are not
unfrequently falsely directed There is not a preacher in the world who could
not make a great reputation by thundering against heterodoxy. The world loves
such vacant thunder; the Church is willing to subscribe liberally to any man
who will denounce the heterodoxy of other people. What we do want is
not to
thunder warningly against mistaken speculation
but thunders sevenfold in
loudness
to be delivered against the current iniquities of the day. Warning is
needed
but let it be of the right kind; warning is a needful element in every
ministry
but deliver it at the right door. (Joseph Parker
D. D.)
The trumpet of Zion
I. What is meant
by blowing the gospel trumpet? Trumpets were and are used in martial music
and
in festive song. Commissioned by the Lord
and in dependence on God the Spirit
the ministers of Jesus Christ come forth before their people
to offer them
in
God’s name
and on His own terms
pardon and peace
life and salvation
through
Christ; or
if they reject these
to denounce to them
in His name
the
sentence of death and destruction. This is “blowing the trumpet.” Not content
with this
ministers solemnly warn the self-righteous and the unrighteous
the
professor and the hypocrite
and those who are “at ease in Zion
” of their
approaching danger. This is “sounding an alarm.” But what reception have you
given to this Gospel?
II. To whom
and
where
is this trumpet commanded to be blown
and this alarm to be sounded? Had
he been sent to Nineveh
or to the profane part of his own people
we should
not feel surprised
but he was sent to the princes and nobles
priests and
Levites
aged and honourable; even to his neighbours and personal friends. He
was to show to “Jacob his transgressions
and to Israel his sins.” What was the
duty of Joel is the duty of every minister of the Gospel now; and the difficulties
are very nearly the same. A minister must be faithful to his oath
his
conscience
his people
and his God. One reason for blowing the trumpet needs
consideration. It is this. “The day of the Lord cometh
it is nigh at hand.” (J.
White Niblock
D. D.)
Warning ministries
The two sentences mean the same thing. To blow the trumpet is to
sound an alarm. And the scene is the mount of God’s holiness--the holy mountain
where this alarm is to be sounded.
I. What are the
enemies against whorl an alarm must be sounded?
1. Ignorance.
2. Superstition.
3. Self-righteousness.
4. Conformity to the world.
5. Hypocrisy.
II. Reasons why
this opportunity is taken for sounding an alarm. (The clergyman was pleading on
behalf of Sunday and national schools.) The children of the poor need
education. The children of this generation will be the fathers and mothers of
the next.
III. Offer some
encouragement. If you are disposed to listen to the alarm sounded
and
endeavour to mind your ways. The first encouraging sign will be that you will
learn to know your own state. Second encouraging sign
that you confess your
sins. The next sign
your fairly setting to work
from this very hour
to see
what can possibly be done for the everlasting good of these children. A most
pleasing sign would be this
a looking up to God to do that for these little
ones
which you have it not in your power to do for them. (T. Mortimer
B.
D.)
Alarm in God’s house
I. A sacred scene.
The trumpet is to sound the alarm in Zion--in God’s holy mountain--among His
people who professed His name. He was to tell them of the awful judgments the
Almighty would bring upon the land.
II. Our places of
worship may be designated holy mountains.
1. Because there a holy God is worshipped. We cannot feel too much
veneration and respect for the house of God. The places where we draw near to
God are sacred spots. Holiness becometh His house.
2. Because there holy gifts are imparted. We meet together to receive
blessings from God. There He sits
waiting to bestow on us all needful grace
to dispense His favours and to display His power. Holiness is that which we
require in order to our enjoyment of God.
3. Because there holy anticipations are realised. We leave for a time
the world and its concerns
and endeavour to attend on God without distraction
and feel ourselves surrounded with the Deity.
III. A solemn
charge. Blowing of trumpets an ancient custom in Israel (Numbers 10:3-10). There was a peculiar
way of blowing the trumpet when it sounded an alarm. Ministers are to sound the
trumpet of invitation
and the trumpet of encouragement. But there are periods
when we are to sound an alarm
and show God’s threatened judgments. Concerning
four things you need warning.
1. Formality in the exercises of religion. A dead and dull spirit has
crept into our churches.
2. Conformity to the world. Here is our special danger in the present
day. As Christians
we are delivered from this present evil world. Ought we
then to love it
to imbibe its spirit
and follow its maxims? How difficult the
line of demarcation between the Church and the world!
3. Deadness to the power of prayer. Prayer is necessary to our
prosperity in the Divine life; the more we are in it the more we shall thrive.
But is there not a deficiency in the manner and spirit of this exercise
both
alone and in the social meeting? God has answered prayer in every age.
4. Inactivity in the cause of Christ. Prayer without exertion is
presumption. There is a want of united effort. Union is strength
and there is
more of this wanted. A united people is likely to be a prosperous
thriving
people--a comfort to the minister
an honour to religion
and a blessing to the
world. (Ebenezer Temple.)
Verse 8
Neither shall one thrust another; they shall walk every one in his
path.
Order is heaven’s first law
Reference is to the orderly march of locusts. Note the
order which reigns throughout the whole of God’s world. After this fashion
there should be order and arrangement in the Christian Church. Note the order
of the movements of the heavenly bodies. The same law holds good with the whole
animal creation. There is also order in the providence of God. An the events in
our own little lives are marching straight on to a gracious consummation. We
may rise higher; we may think of God Himself. We may say of all His attributes
“neither doth one thrust another
but each one walketh in his path.” The same
order is perceptible in the doctrines of the Word. Doctrines which look as if
they contradicted each other
are nevertheless fully agreed. Apply the lesson
to the Christian life. We should remember that our thoughts
graces
and
actions
ought all to keep their proper position. We ought to endeavour
as God
shall teach us by His Spirit
to keep our thoughts of God’s Word in their due
harmony. Doctrine is not all that is taught in the Word
there are duties and
promises also. The same should hold good in the graces which we cultivate. The
same proportions and balancings should be found in our Christian duties. God
would have us attend to all duties. The difficulty is often felt as to how much
is due to diligence in business
and how much to fervency in spirit. Each one
must decide and draw the line for himself. There is a greater difficulty with
regard to the arrangement of distinct duties
when they are likely to run
counter to one another. What is true in the little commonwealth of the heart
and home
ought also to be true of the Church at large. There are different
orders of workers
and these must co-operate. (C. H. Spurgeon.)
The army of the locusts
I. They are very
bold and daring. Some of the ancients have observed that the head of a locust
is very like in shape to the head of a horse.
2. Very loud and noisy. “Like the noise of chariots
” of many
chariots
when driven furiously over rough ground. Historians tell us that the
noise made by swarms of locusts in those countries that are infested with them
has sometimes been heard six miles off. The noise is compared to that of a
roaring fire.
3. They are very regular
and keep ranks in their march. “They shall
march every one on his ways
” straight forward
as if they had been trained up
by the discipline of war to keep their post and observe their right-hand man.
Their number and swiftness shall breed no confusion. See how God can make
creatures to act by rule that have no reason to act by
when He designs to
serve His own purposes by them. And see how necessary it is that those who are
employed in any service for God should observe order and keep rank
should
diligently go on in their own work
and not stand in one another’s way. (Matthew
Henry.)
Verse 11
The day of the Lord is great and very terrible; who can abide it?
The judgments which shall accompany the day of the Lord
I. Judgments
productive of great sorrow. “A day of darkness and of gloominess
a day of
clouds and of thick darkness.” This imagery is probably taken from the flight
of locusts. They come in clouds. They darken the sky when they fly. The
judgment of the locusts was typical of the day of judgment. Light is always the
emblem of joy. Darkness is the emblem of intense sorrow. The day of the Lord
will be productive of great sorrow to the impenitent
as then all their plans
will be at an end
their hopes will vanish
their ambitions will appear vain
and the great mystery of eternity before them for which they are unprepared
will awaken the saddest reflections and anticipations within their souls.
II. Judgments
widely spread. “As the morning spread upon the mountains.” Some have thought
this to allude to the appearance which the inhabitants of Abyssinia too well
knew
as preceding the coming of the locusts. A sombre yellow light is cast on
the ground
from the reflection
it was thought
of their yellow wings. But
that appearance itself seems to be peculiar to that country
or perhaps to
certain flights of locusts. The image naturally describes the suddenness and
universality of the darkness
when men looked for light. As the mountain-tops
first catch the gladdening rays of the sun
ere yet it riseth on the plains
and the light spreads from height to height
until the whole earth is arrayed
in light
: so wide and universal shall the outspreading be
but it Shall be of
darkness
not of light; the light itself shall be turned into darkness (Pusey).
Thus the ills of the day of the Lord will be rapid in their motion as the
spread of the first light of the day
and will fall upon all the myriads of the
impenitent who have lived since the commencement of time.
III. Judgments
greatly destructive. “A flame devoureth before them
and behind them a flame
burneth: the land is as the garden of Eden before them
and behind them a
desolate wilderness; yea
and nothing shall escape them.” This is not to be
understood of the heat of the sun
or of the great drought that went before and
continued after the locusts
but of them themselves
which were like a
consuming fire; wherever they came they devoured everything as fire does
stubble. This is a picture of the judgments which will accompany the day of the
Lord; they will consume as with a terrible flame all that a wicked life holds dear
and there shall be no escape from their terrible ravages.
IV. Judgments
eminently warlike. “They shall run like mighty men; they shall climb the wall
like men of war; and they shall march every one on his ways
and they shall not
break their ranks.” And thus we have pictured the awful judgments of the day of
the Lord
--they shall be swift as horsemen (Joel 2:4); they shall inspire terror (Joel 2:6); they shall overcome every
obstruction to their effective operation (Joel 2:7); they shall be orderly and well
disciplined (Joel 2:7); they shall be incapable of
repulse (Joel 2:8); they shall stealthily achieve their ends (Joel 2:9); they shall derange the usual
order of nature (Joel 2:10); they shall leave no doubt as
to the fact that they are Divinely sent on their work of retribution. Well may
the prophet ask
“Who shall be able to stand?”
V. Judgments
divinely conducted. “And the Lord shall utter His voice before His army.” And
thus amidst the terrors of that awful day there will be heard the Divine voice
commanding the warlike energies which shall be so destructive
and that voice
will strike despair into the wicked soul. Lessons--
1. That the day of the Lord is advancing.
2. That it will come full of terror.
3. That it should lead to repentance. (J. S. Exell. M. A.)
Verses 12-14
Therefore also now
saith the Lord
turn ye even to Me with all
your heart
and with fasting
and with weeping
and with mourning.
The characteristics and encouragements of true repentance
I. That true
repentance consists in the immediate turning of the soul to God
in a
mood of deep sorrow for sin. This turning to God must be--
1. Immediate. The prophet tells the people of Judah that they must turn
“also now” to the Lord. These little words are full of emphasis
and signify
that even though the people had so long abused the Divine forbearance
and
although the opportunity of mercy was passing away
yet if they would at once
pay heed to the words of warning they should be saved. There was no time for
delay.
2. Sincere. The prophet says to the people of Judah
turn unto the
Lord “with all your heart.” They were not to simulate a repentance they did not
truly feel; it was not to be half-hearted. They were to turn to God in their
thoughts
in their affections
in their wills
and in every faculty and
capability of their souls
3. Inward. The prophet says to the people of Judah
“Rend your heart
and not your garments.” Sin is an inward thing
and so must be the repentance
which puts it away.
4. Sorrowful. The people of Judah were to turn to the Lord “with
fasting
and with weeping
and with mourning.” A true turning of the soul to
God is always accompanied by intense sorrow because the law of God has been
broken
because the soul has been injured by sin
because time has been lost in
which good might have been done
because it has enfeebled the moral manhood
and because it has moved the anger of God.
II. That true
repentance is encouraged by our knowledge of the Divine nature
and by a hope
of the Divine blessing. “And turn unto the Lord your God: for He is gracious
and merciful
slow to anger
and of great kindness
and repenteth Him of the
evil. Who knoweth if He will return and repent
and leave a blessing behind
Him?” Here we have the greatest encouragements to repentance--
1. From our knowledge of the Divine character. The prophet here gives
a very beautiful revelation of the nature and character of God to the
inhabitants of Judah
which they would perhaps hardly regard as consistent with
His previous threats of judgment. And we have throughout the Bible such a
revelation of the Divine mercy as should be an encouragement to the penitent.
It is natural for God to have mercy upon the repentant soul
even as it is
natural for fire to burn.
2. From our hope of the Divine blessing. It seems as though the
prophet wished to leave the Jews in some uncertainty as to whether God would
“return and repent
and leave a blessing behind Him
in order that he might not
weaken any impression which his former denunciations had made. God often leaves
behind Him a blessing in the repentant soul
even a joy unspeakable and full of
glory.
Lessons--
1. That men should turn to God with full purpose of heart.
2. That they should do so while it is called to-day.
3. That they should thus seek His mercy and expect His blessing. (J.
S. Exell
M. A.)
The first day of Lent
From very ancient times Ash Wednesday has been kept by Christians
with great strictness. Our Church too marks this day as a specially solemn day
by providing a special service for it
namely
the “Commination
or denouncing
of God’s anger and judgments against sinners”--a service well fitted to stir up
our dull minds to the thought of our sins
and to rouse our slumbering con
sciences to the feeling of our guilt. Now the great use of special days like
this is to fill our hearts and minds with some special thought or feeling
to
fix it firmly in our memory
to press and stamp it in so deeply that it will
not easily be rubbed out by the wear and tear of the world: and on Ash
Wednesday the thought that should fill our mind is the thought of our
sinfulness; the feeling that should be uppermost in our hearts is the feeling
of our deep guilt in the sight of God. This thought and feeling should rise
with us in the morning
should go forth with us to our daily toil or business
should be with us wherever we are
and go with us wherever we go
if we would
spend this day as it is meant to be spent
as a day of deep and earnest penitence.
The very reason why most people’s religion is so poor and weak is because their
religious feelings are so shallow
their religious acts so hasty and formal. A
day like this is meant to correct the fault. It is meant to deepen the
feelings
to give occasion for a more real and searching penitence. It is meant
to be a day of much strict self-examination
of much humble confession of sin
of much earnest prayer
of much godly sorrow
of much hearty resolve. To fast
on this day
and deny ourselves outwardly
is a mere mockery and snare
tempting us to think well of ourselves
and to fancy we are doing great things
if we have not the inward spirit of fasting
which is the humbling of the soul
in secret shame and sorrow before God. Let this be what we aim at
and then we
shall be thankful for every aid
such as fasting is
to so good an end. Only we
must remember the end is greater than the means. Let us not
then
despise a
day and a service which may be so blest to us
and which have been so blest to thousands
and thousands of Christian people. Nay
till we can say that our sense of sin
cannot be made deeper
that our confessions cannot be more earnest
that our
knowledge of self cannot be increased
that our repentance cannot be more
sincere
--have we any right to despise these helps? (W. Walsham How
D. D.)
National and personal fasting
It is not always that the voice of the Church hits the mood of the
world. Just now there is no thoughtful man
whatever his personal condition
whose spirit is altogether untouched by sadness. We are all breathing an
atmosphere of uneasiness
humiliation
and perplexity; our hearts are heavy
and there is much to weigh them down. How can we use the resource which the
text proclaims? It is by no lip-uttered penitence that we can so turn unto God.
It is by no mere confession of faults which we think others have committed
and
petitions that they may be repaired. We may individually feel a sense of
impotence in the presence of movements and measures which we cannot control. But
remember
that the whole is made up of parts; several items construct the
whole. Every one who honestly tries to see himself and his wishes in the light
of the Lord of righteousness
aids in the solution of national and social
problems
whatever they may be
whether they concern order
home distress
or
troubles beyond the seas. The individual is the unit of humanity. A sense of
general vexation must never blot out that of personal responsibility. As each
sweeps before his own door
the street is clean. As each honestly turns to the
Lord
the attitude of the whole is corrected. Our business is to see to the
items of our own conduct
leaving the total to accumulate by inevitable law.
How may we individually use the tide of national anxiety in obeying the summons
of the Lenten season? We have a common fault
a hectoring tone towards supposed
inferiors. If there is anything which should cultivate Christian society and
Christian households
it is goodwill and kindliness. Let not the summons of the
text demand a mere epoch of religious procedure
when we kneel in the
congregation or in the chamber. Let it touch our lives. A turning to the Lord
is a turning from self
from its lower passions
aims
and habits. It comes out
in audible
visible
material results. It is seen in many a thing; it is
perceived in the tone of the voice
and in the look of the eye; it is seen in
the fair conduct of commonplace business; it is seen in our correspondence; in
the office and the shop; in the amenities of home
and in the rectitude of
public life; in the details of our personal conversation
and in the nature of
our familiar habits. Pause at one point--“with fasting.” This arrow hits a
national and personal blot. Some people fast too much
through poverty. Some
people eat too much
through self-indulgence. There are many who need to fast
who need to use such abstinence that the flesh may
as it should
obey the
mind
obey the spirit
not on the lowest
but on the highest grounds
that they
may be
physically and intellectually
in body and soul
such as God intends
them to be. Treat the summons of the Lenten season as a wholesome
reasonable
godly
human call to consider our ways
as in the presence of the Lord in whom
we live
and move
and have our being. (Harry Jones.)
Thoughts for Lent
Ash Wednesday is neither a saint’s day
nor a festival. It is
simply the first of the forty days of Lent. On this day we read the seven
penitential Psalms
and the Commination Service
and thus the day assumes a
severe penitential character of its own. The text reminds us that at this time
we have an inward and an outward duty to fulfil. The inward duty is
the
turning of the heart to God. The outward is
the mortification of our bodily
appetites.
1. Fasting is a matter very little discoursed about
and very little
practised. Fasting is not for the weak
the sickly
the very young
or the very
poor. Fasting is a means to an end
not an end in itself. Fasting should be
observed to God. Its essence is mortification
--not the mere act of abstaining
from food. The fasting we should all aim at is rather the denying ourselves in
respect of whatever we know to be a superfluity. A check imposed on the
curiousness of appetite; a curb submitted to in respect of the quantity eaten
this is true fasting.
2. The inward conversion of the heart to God. This is the great duty
of the Lenten season. To think over one’s past life
and one’s present state;
to review one’s sins
and to loathe and forsake them; to make reparation where
it is possible
and to confess one’s fault when one cannot repair it--this is
the fast which the Lord approveth. (J. Burgon
M. A.)
The right use of calamities
Two exhortations
whereof the first is
that they should set about
sincere repentance and humiliation
testified by holy private fasts and
unfeigned sorrow
and so prove that they are really converted to God
and
reconciled to Him through faith in the Mediator (verse 12). And that they
should study rather to be afflicted for sin
than by performance of external
ceremonies to pretend to it only (verse 13). Unto this exhortation two reasons
are subjoined
the first whereof is taken from the properties of God
who is
merciful and gracious; not easily provoked
rich in kindness
and who
upon
sinners’ repentance
is ready to recall His threatenings that they be not
executed. Doctrine.
1. Were there never so many plagues on sinners
yet God is not bound
to take notice of them so long as they repent not. Were there never so much
terror and affliction of spirit upon men
under feared or felt judgments
yet
all these serve to no purpose if they stir not up to repentance; and they must
be mad who
being in such a condition
yet do not set about that duty.
Therefore after all the representation of plagues
and of terror upon men
they
are called to this as the only remedy and way to an issue
and as the duty
which they cannot but mind who are seriously affected with such a condition.
“Therefore
turn ye.”
2. When God is threatening most sadly
and proceeding most severely
He would be still understood as inviting by these to repentance
and willing to
accept of it. For the Lord who threatens
doth exhort
and He brings it in with
a “therefore
” or upon the back of the former discourse
to show that this is
His scope in all of it.
3. Such as have been so long abusers of God’s patience
as matters
seem irremediable
and strokes are either imminent or incumbent
should not
for all that
look upon the exercise of repentance as too late and out of
season
but ought to judge that it is good even then to set about it
and that
it will do good
however matters go. Therefore
notwithstanding they were in
this sad plight
yet the Lord exhorts them even now also to turn.”
4. Such as do mind repentance
especially when God declareth Himself
angry
would not linger or delay to set about it. So much also may be imported
in that “now also” they should “turn.”
5. Whatever doubts such as are humbled by judgments may have
that
their repentance will not be accepted; yet they are bound to answer all these
from God’s naked word who giveth the invitation to such.
6. Repentance for particular sins
under sad judgments
will neither
be right nor acceptable so long as men do not mind conversion to God
and a
change of their state by regeneration; that so
the tree being good
the fruits
may be answerable. Therefore doth He begin with
“Turn ye unto Me
” where the
exhortation doth not import any power in man
but only points out his duty
and
showeth that exhortation is a mean which God blesseth to His elect
and not
only deals thereby with them as rational creatures
but therewith imparts
strength that they may obey.
7. In turning unto God men would beware of being faint or feigned
but would study to be sincere and single
since they cannot attain to
perfection
for this
in a Gospel sense
is “to turn even to Me with all your
heart.”
8. As men would begin at conversion to God
so they would therewith
study to be deeply affected for sin and bygone evils
and under the judgments
procured thereby; and would evidence their affliction of spirit by sorrow and
humiliation suitable (in some measure) to their condition. Therefore is it
added
as an evidence and companion of the former
“turn ye with fasting and
with weeping
and with mourning”; or with such sorrow as is usual in mourning
for the dead
and expressed not only by wailing
but by smiting on the breast
and the like gestures. It is a change to be suspected where men please
themselves with their present good condition
and do lightly pass over their
former miscarriages. And albeit signs and expressions of sorrow be not always
at command when men are most afflicted
yet repentance for gross and long
continuance in iniquity
and under extra ordinary judgments
should not be
passed over in an ordinary and common way.
9. God is not pleased
nor will a true penitent be pleased
with
external performances and ceremonies
neglecting substance; for saith He
“Rend
your hearts and not your garments.”
10. Whatever the Lord be
or will say or do
to the impenitent
yet there
is nothing in Him to be terrible to a convert and a penitent. Without the sight
of this
conviction and contrition would but end in despair. Therefore
notwithstanding all the former threatenings
this is subjoined to the
exhortation
by way of reason and encouragement
“Turn ye
for He is gracious
”
etc. (George Hutcheson.)
The day of humiliation a national obligation
Joel
having forewarned the people of Judah of the impending
calamities that threatened to overwhelm them
proceeds to point out the
necessary instructions for them to follow in the prospect of such an awful
national crisis.
I. The various
duties suitable to a period of national calamity.
1. The appointment of a day of national humiliation. Joel orders them
to assemble the people together in the courts of the temple
where by external
purifications and proper instructions they might be fitted for the profitable
solemnisation of the same. Is there less obligation on Christian communities to
set apart a day of humiliation under similar afflictive dispensations of
providence? Properly observed
such seasons of public demonstration are
undoubtedly acceptable to God. The assembling of ourselves together will
sharpen the desire of the Christian for more devout secret communion with God
in the closet of prayer.
2. The first duty is turning unto the Lord. The Israelites were to
attend the temple not only in a suitable manner outwardly
but with a deep
inward impression of God’s judgments. Their affections were to be estranged
from the concerns of this world
and set on the God whom they had offended.
Such a solemn day calls for nothing less than the whole heart. Away with
frivolity
trifling
indifference. It is a day that calls for the implicit
surrender of the inner man.
3. The duty of fasting. The Christian may perform this act if his
conscience suggest it as incumbent upon him. But he must remember the
Redeemer’s admonition in relation to it. There is a notion that fasting
consists in abstinence from particular kinds of flesh. Such an idea is as truly
absurd as it is derogatory to that part of the Christian community which
entertains it. We must fast in the spirit. It is the motive alone can render
fasting acceptable in the eyes of the Creator.
4. The duty of weeping and mourning. The Christian dispensation does
not demand outward demonstrations of grief. External signs of grief and
humiliation are but
faint emblems of the shame experienced by the contrite soul. Our repentance
must be accompanied with a change of heart and life; it must exercise a
converting influence upon us within. The sorrow we feel must be manifested in
reformation of life.
II. The
encouragement to this performance. “For the Lord is gracious
” etc. It is on
account of His infinite mercies that we are not consumed. From a consideration of this
kind we may draw much consolation. The Divine ear will be open to the prayers
of all those who call upon Him in sincerity. Let the many mercies of God
experienced during the past encourage us to put our trust in His mercy now in
“Jesus Christ
the same yesterday
to-day
and for ever.” Let us praise Him
to-day for all that is past; let us depend upon Him for all that is to come. (Richard
Jones
B. A.)
Fasting
and duties connected with it
Let me exhort you diligently to examine into the state of your
souls at this particular season. A business man has his seasons for taking
stock. And are our souls of less consequence than our bodies? It is impossible
to determine exactly what must be the outward ceremonies or signs attending our
penitential sorrow
so various are the tempers and dispositions of men. Yet
nature points at the rule to each individual
namely
his own feelings; since
there can be no true compunction for sin
and consequently no repentance
without pain and grief felt on the part of the sinner. If sins arise from the
over indulgence of sensual appetites
abstinence and temperance always
and
fasting on occasion
may be efficient aids in bringing such appetites into
subjection. No man is so little a sinner as not to be capable of advancing his
soul’s health by a duo and religious observance of appointed fasting days. The
prophet says we are to turn to the Lord with weeping. Tears are generally
esteemed the signs of grief
but there are tears of joy. They are rather to be
esteemed the effects of a violent perturbation
either of body or mind
proceeding from various causes--from grief
joy
envy
anger
or the exertion
of any strong passion. To judge of a man’s repentance solely by the quantity of
tears he sheds would be to judge very rashly of it. Tears not being altogether
in our own power
can never be essential sign of repentance. A third
circumstance mentioned by the prophet is “mourning.” That expression of grief
which breaks forth into lamentation and woe
and is accompanied with tearing
open the garments to smite on the naked breast: an external appearance of great
humility and repentance
but which receives its whole merit from the sincerity
of the performer. Weeping
fasting
and mourning receive all their worth from
the inward man; they are sanctified by the integrity and sincerity of the
heart. The prophet further says
“Rend your heart
and not your garments.” Rend
your hearts
” herein lies the essence of true penitential sorrow; from hence
will all the necessary acts of outward mortification and self-denial
unavoidably ensue. Tear open
as it were
the inmost recesses of your heart
spare not till you have discovered every stain and blemish
wash it away with
unremitted diligence
that so you may present it pure and spotless before the
Lord. Examine the state of your souls fairly and honestly. (C. Moore
M. A.)
Exhortation to repentance
I. A duty
enjoined. Here is at once implied our alienation from God. To say we are turned
from Him is to say that we are fallen
depraved
and sinful creatures. We are
not to turn from one evil way to another
from one idol to another
from one
religious profession to another
but unto God. We cannot turn of ourselves. We
need to pray for God’s special and enabling grace. The impossibility is not
natural but moral
consequently our inability to turn our selves to Him does
not lessen our obligation to do so.
II. The manner of
its performance. “With the heart.” No mere change of opinion
or reformation of
life
or outward profession of godliness will suffice. “With our whole heart.”
God will brook no rival. When the heart
with all its affections
motives
and
desires
returns to its rightful owner
there is nothing which delights its
owner more than to see it touched with tender contrite sorrow. “With fasting.”
We approve of using such abstinence as will tend
through grace
to bring the
body into subjection to the Spirit. Self-denial is a primary requisite in the
religion of Jesus Christ
III. Our
encouragement to fulfil it. Gracious--merciful--slow to anger
and of great
kindness
is the Lord our God. Therefore none need be discouraged. (W.
Mudge.)
On national repentance
I. The
exhortations to the people to return unto the Lord. “Turn ye even unto Me.”
What is the nation to turn from? Its evil ways. When we speak of the nation we
speak of the individuals that compose the nation. The exhortation implies that
the people had turned from God. Notice some of men’s evil ways.
1. Ungodliness. Not one half of our nation makes any profession of
godliness. And of those who name “the name of Jesus
” how few depart from
iniquity!
2. Hear the blasphemy which pervades the land. God’s solemn message
to man is mocked
His Word denied
His sanctuaries too much neglected. From all
these evil ways we are called to return unto the Lord.
II. The direction
for returning to the Lord. “With all your heart.” Here lies the main
business--the heart. It must be solemnly and unreservedly dedicated to God.
Without this internal movement
all outward show of obedience
or sorrow for
sin
or repentance
or fasting
or prayer will avail nothing. This return of
the heart is to be expressed by suitable “outward signs.” With fasting. “With
weeping and mourning.”
III. The
encouragement presented to the people to return to God. “He is merciful and
gracious.” Every moment of the world’s prolonged existence is a demonstration
of God’s long suffering and patience--is a practical commentary on His own
Word. (E. Edwards.)
Turning to the Lord
I. Repentance as a
turning. Repentance is sometimes represented as renewing from a decay. Refining
from dross. Recovering from a malady. Cleansing from soil. Rising from fall.
Here the figure is turning. To turn is properly applied to them that are out of
their right way. Whether a way be good or no
we principally pronounce by the
end. Our end
or sovereign good
we call happiness. As we cannot find that
here
we are to seek it with God. From God we ought never to turn our steps.
The way of sin
of seeking our own pleasure or profit
is the way of turning
from God. We are to turn to God. Whither should we turn from sin but to God?
Many simply turn from one sin to another. We are to turn with the heart. There
is a turning of the brain only. An alteration is required not of the mind only
but of the will
a change too of the affections of the heart. Not of bodily
relations only; heart and all must turn. It must be with the whole heart. Not
dividing the heart from the body
and not dividing the heart in itself.
II. The manner of
it. “With fasting.” Not only by way of regimen to keep the body low
but as a
chastisement for sin already past. To be abridged of that which otherwise we
might freely use hath in it the nature of a punishment. How must we fast? Two
kinds of fasting in Scripture.
1. David’s. No meat at all. That is too hard.
2. Daniel’s fast. He ate no “meats of delight.” The Church mitigates
all she may. Content to sustain nature
not to purvey the flesh
to satisfy the
lusts thereof. “With weeping.” Thinking of the sins of our past might well make
us weep. If we cannot weep
mourn we can
and mourn we must. Mourning is the
sorrow which reason itself can yield. We can wish; we can pray; we can complain
and bemoan ourselves. “Rend your hearts.” If it is not done with the heart
nothing is done. As in conversion
the purpose of amendment must proceed from
the heart; so in our contrition
the sorrow
the anger
for our turning away
must pierce to the heart. Rending doth not so properly pertain to the passion
of sorrow as to the passion of anger. The apostle puts into his repentance
indignation and revenge
as well as sorrow. To say the truth
they are to go
together. If we be truly sorry for our sin
we shall be angry with ourselves
the sinners. (Bishop Andrewes.)
Conversion unto God
Such was the call of God to Israel of old
when His sore
judgments lay heavy upon them
and more were impending. “Turn unto the Lord
your God.” Let there be in each one of us an unfeigned repentance towards God.
I. When shall we
turn unto Him? Now. Lent is appointed to call us to special repentance
and
humbling of ourselves before God. Of all deceits the most common and most
dangerous is delay. We all look forward to some time when we intend to be
religious. Of what importance
then
is that word “Now.”
II. How must we
turn unto God? Outward indications of sorrow are mentioned in the text. They
are helpful. But the Spirit of God warns us against resting in the outward
show
in any mere signs of sorrow. We must rend our hearts on account of our
sins. Repentance must begin in godly sorrow. Can we offer God less than a heart
broken and contrite
a heart hating the sins which have dishonoured God
set at
nought the Saviour
grieved His Spirit
and wounded our own souls? Will He
accept less than all our heart? Let there be deep sincerity. Let there be
steadfast resolution.
III. Motives for
turning to God. We may declare the “terrors of the Lord.” The motives of the
text are the graciousness and mercifulness of God. Judgment is His strange
work
mercy is His delight. (E. Blencowe
M. A.)
Soul-reformation
Three things.
I. Its process.
Turning to the Lord. The unregenerate man is an alien from God. Like the
prodigal son
he has left his father’s house
and gone into the far country of
carnality and sin. Reform is turning and directing his steps back to God.
Soul-reformation is not turning from one doctrine or church
or habit
to
another
but turning to God
going back with all its deepest love to Him. But
in turning there is deep moral contrition; “fasting
” and “weeping
” and
“mourning
” and “rending of the heart.” Soul-reformation begins in genuine
repentance for past sins.
II. Its urgency.
Therefore also now
saith the Lord. There is nothing more urgent; everything
must make way for this; until this is done
nothing is done properly. Now
because--
1. The work is of the most paramount importance.
2. The time for accomplishing it is very short. Whatever other work
you adjourn to a future time
for your soul’s sake adjourn not this for a
single hour.
III. Its
encouragement. “For He is gracious and merciful
”. . . “repenteth Him of the
evil.” The word “deprecateth” would be better than “repenteth.” The inflicting
of sufferings on His creatures is repugnant to His nature. “He desireth not the
death of the sinner.” What an encouragement it is to the sinner to turn to the
Lord
to be assured that he will be welcomed with all the love and tender
sympathy of an affectionate Father. (Homilist.)
God’s design in sending affliction
This exhortation is addressed to all who
like the Israelites in
the time of Joel
are living in opposition to the authority of Jehovah. “God
commandeth all men everywhere to repent
” and He enforces His Divine command by
the solemn threatenings which His law has denounced against sin. Some can only
be reached by arousing apprehension and alarm. But even when we speak the
threatenings of Divine law
it must always be in accents of tenderness and
love
entreating men to be reconciled unto God. Repentance is a turning unto
God. It is an exercise of free and deliberate choice. It is not a partial
but
a total change of character. What are its external manifestations? Fasting was
an ordinance in the Jewish economy designed as an expression of the feelings of
sorrow
and as a means of exciting and confirming these feelings in the hearts
of the worshippers. Frequently the sorrow of the world makes a man afflict
himself in secret. The accumulation of terms
“with fasting and weeping and
mourning
” may be viewed as a Hebrew superlative designed to set forth the
earnestness and intensity of the grief which fills the heart of the penitent.
It is to obtain a season for solemn thought
that the Christian sets apart his
times of fasting. “Rend your heart
” etc. The rending of the garments is in
Eastern countries a token of grief. In connection with religious worship
it
might be dictated by a sense of humility before God. It was
however
by no
means an infallible mark of genuine emotion. Dubious marks of penitence are not
enough for those who would turn with acceptance to the Lord their God. A broken
heart is the emblem of deep anguish. Those who will not yield to threats of
judgment
the prophet endeavours to persuade by kindness and love. He tells of
God that “He is merciful and gracious
’ etc. “Gracious
” as bestowing His
favours upon those who have no inherent claim upon His bounty. “Merciful
”
extending His kindness even to those who
by their sins
have merited His
wrath. “Slow to anger
” bearing from time to time with those who are living in
rebellion against Him. “Of great kindness
” not impoverished by the mercies
bestowed on a few
ever enough
and more than enough
for the wants of all who
humbly and believingly ask it. “Repenteth him of the evil.” Not that He will
positively alter His Divine purposes
but even when the cup of their iniquity
is almost filled
if they turn to Him in sorrow and penitence
the threatened
wrath will be averted. The believing view of God’s mercy
and the apprehension
of God’s wrath
are both
in their own place
instrumental in leading men to
repentance. Learn to make a right improvement of our afflictions. Whatever
inquiries we may institute in regard to their secondary causes
let us not
forget that their great first cause is God; that they are sent upon us for
moral purposes; that they speak to us with the authority of heaven-appointed
messengers
saying
in God’s name
“Turn ye even unto Me.” (William Beckett.)
Humiliation and confession
The pride of the human heart is sometimes fearful. The sinner will
justify or excuse his course and carry a high look
till the Holy Spirit actually
conquers His pride and overwhelms his soul with a sense of self-convicted guilt
and ruin.
I. Humiliation
before God and man is both proper and requisite.
1. Proper
that is
right
enjoined by the fitness of things. The
impenitent sinner is openly arrayed against God; his attitude is one of
radical
persistent hostility.
2. Requisite. God absolutely requires it
and will not treat with the
sinner or pardon him till he penitently surrenders
submits to God’s terms
and
truly and openly exhibits his penitence.
II. Confession of
sin follows humiliation
and is intimately allied to it. Confession is the
language of penitence. The burden of sin is very heavy. The man who is
unwilling to confess freely--not only in his closet to God
but openly before
men
his heart of enmity
his life of guilt
alienation
and disobedience is a
stranger to true penitence. See characteristics of true confession.
1. Sincere. It must come from the heart.
2. It must be radical.
3. It must relate chiefly to God.
4. It must cover up
keep back nothing. (J. M. Sherwood
D. D.)
Fasting
1. Fasting was a frequent service of old--a principle of Divine
original and practical recognition. Instances in the Old Testament
in the New
Testament; in the primitive Church
and in the reformed Church.
2. The proper method of fasting. No uniform system has ever obtained.
They are regulated by the character of the cause that calls them forth: by the
spiritual condition of the State; and by the idiosyncrasies of individuals. Do
not presume on the plenty of your spiritual health
nor make an excuse of the
poverty of your bodily health.
3. Seasonable suggestions for a fast-day. On no account convert the
fast into a festival. On the other hand
do not think
by a simple
stiff
or
formal fast you will gain either heavenly rest for yourselves
or earthly
relief for your suffering brethren; do not fancy that for an austere demeanour
and a rigid restraint of your appetites and affections
you will merit aught at
the hands of God. Reflect on your individual and our national sins; confess and
repent. (William Fisher
B. A.)
And rend your heart
and
not your garments.--
The rent heart better than the rent garment
“Rend your heart and not your garments.” Above all
important that
repentance should be real--the weeping the sign of inward sorrow; the
fasting the result of lower desires kept in abeyance by higher. There was
danger of a superficial
evanescent revival.
I. Explain the
allusion to the rending of the garment. Many signs and symbols among Jews by
which they professed to express feeling
desire.
(1) In prayer--kneeling
prostration
standing
lifting the hands
hiding the face
smiting upon the breast.
(2) Rending garment. This expressed strongest
most intense emotion
of sorrow
or terror
or horror. (Genesis 37:29; Genesis 37:34; 2 Samuel 3:31; 1 Kings 21:27; Jeremiah 36:24; Matthew 26:65; Acts 14:14.) The emotion professedly
expressed in Judah at that time--the deepest sorrow for sin; the most earnest
contrition and repentance.
II. Remembering the
sign and emotion signified
notice different classes of men.
1. Some neither rend their hearts nor their garments. No outward sign
of sorrow
and no sorrow without sign. Describe what should lead all to sorrow
for sin. The history of sin
its present existence in the world
in us. God’s
revelation of His hatred of sin. God’s revelation of love to the sinner. The
life of Christ--Gethsemane
Calvary. The voice of conscience; the pleadings of
the Holy Ghost. Draw the contrast between what should be and what is. Indifference
coldness of multitudes. Mad delight of many in the world’s great source of
misery.
2. Some rend their garments
and not their hearts. The outward sign
but no inward reality. The untruthful
hypocritical. Notice the religion of
formal custom. The services of the present day--devout attitudes in
prayer--observance of fasts--celebration of feasts--revival services. The
danger--the lack of inward reality.
3. Some rend their hearts and not their garments. The inward reality
and not the outward sign. Men of reserve
emotion kept concealed in the heart’s
shrine. They shrink from demonstration
from the show of religious feeling
and
so apparently they are cold
but not really so. Picture the earnestness of
private communion; sorrow’s deep wound which only God can see; sorrow which
words
looks
cannot express--too deep for human sympathy.
4. Some rend their hearts and their garments. The inward sorrow; the
outward expression. Room in the world for demonstrative and undemonstrative.
Notice the tendency of reserved to misjudge those not like them
and the
injustice of calling religious excitement worthless. Illustrations: The
publican’s outward demonstration; the bitter weeping of Peter. Some must rend
their garments when their hearts are rent.
III. Learn the
requirement of God.
1. That it is necessary for us to rend our hearts. Repentance for sin
a necessity. This the fruit of the law; this the germ of the Gospel. The
Baptist’s cry; the Saviour’s cry; the cry of the apostles--“Repent.”
2. As to the rending of the garment. “Rend your hearts
” etc. The
text means
“not only your garments.” Other similar expressions.
(1) From the Bible. “I will have mercy
and not sacrifice.” The
meaning
“mercy rather than sacrifice.”
(2) From ordinary conversation. “Give us deeds
not words.” The
meaning
that deeds are more important than words. Customary
demonstrative
peculiar experience of feeling was not forbidden. Reality as opposed to mere
form insisted on.
3. God does require the pure and holy life. The rent heart the open
heart. Christ enters
abides
makes pure. The pure heart expressed by
the pure life. The heart made clean
the garment also is made white. This
agreement must be. There cannot be the changed heart without the converted
life. (J. M. Blackcie
LL. B.)
Repentance
This chapter is not so much a peremptory prediction
what God
absolutely intends
as a communication only
what conditionally He threateneth.
Man
in his anger
threatens when he means to strike; God threatens
that He
might not strike
but that we might be forewarned and ward off His blow. The
Gospel
that offers all mercy and love
strictly exacts and requires
repentance. The text is a vehement exhortation to sorrow and repentance; and a
direction how and in what manner we should repent.
I. The precept of
repentance.
1. An exhortation to contrition. Observe the act expressed in the
word “rend”; and the object
which is presented affirmatively. We must rend our
heart. And negatively. We must not rend our garments.
2. An exhortation to conversion. “Return unto the Lord your God.”
Return implies a motion.
(1) The kind of motion. A returning.
(2) That whereunto we must return
“The Lord.”
(3) That habitude and relation which guides and biasses us unto the
term; in the words following
“Your God.”
This is twofold. There is an attraction in the term and place to
which the motion tends. And that which carries and disposes the thing moved
towards it.
II. The motive to
repentance. In these words
“For He is gracious
” etc.
1. The kind and nature of the motive. God contents not Himself by putting us
in mind of our duty. He uses no threatenings
intermingles no curses. He urges
mercy and favour. Observe the degrees of the motive. They are all set and
purposed to prevent and remove all the fears and discouragements that a
timorous guilty conscience can forecast to itself. We are here called upon to
present ourselves unto the Lord
to hope for and expect His love and favour.
But we are not worthy of such favour. True
but He is a gracious God. We have
to admit that our lives have been demeritorious
sinful
offensive. True
but
He is merciful and compassionate. We daily provoke Him by our rebellions
grieving His Spirit
and increasing His wrath by our offences. True
but He is
a patient God
and slow to anger. The cry of our sins has already ascended up
to heaven. Yet He is easy to be entreated
and of great kindness. His wrath
hath smoked out against us; His prophets have denounced His judgments. Yet
there is hope of mercy
for He repenteth of the evil. Then do thy sins
discourage thee? Let the offer and invitation of His mercy assure thee. Doth
the number and variety of thy transgressions dishearten thee? Consider the
multitude of His mercies. Doth the measure and heinousness of thy rebellions
affright thee? Let the degrees and plenty of His compassions comfort thee.
Consider the duty of contrition. The act and practice of repentance is no less
than a rending. And that implies stiffness and obduration in the object to be
wrought upon. Hardness and difficulty in the act to be exercised--repentance.
And it requires all the strength and might of him that undertakes it. Consider
the object upon which repentance must work and exercise itself. In the
affirmative sense
your heart. If thy heart be not contrite and sorrowful
it
is not true repentance. Except thy sorrow work upon the heart
there is no use
or profit in thy repentance. Except thy heart be humble and cast down for sin
it is no pleasing or acceptable repentance. In the negative sense
--“Rend not
your garments.” In this counsel the Lord checks and reproves our outward
superstition. All outward ceremonious practice of piety
if divided and severed
from inward devotion
is rejected of God. Ceremonies
if accompanied with the
heart
are useful and acceptable; if divided from it
are sinful and
abominable. But the words may be read
“your hearts rather than your garments
”
by way of comparison. The contrition of the heart is more necessary and useful
than any outward bodily affliction. (Bishop Brownrigg.)
Penitence and conversion
I. A real sorrow
for sin.
1. Heartfelt. Rend your heart
and not your garments. Rending stands
for the outward expression of sorrow or penitence. The prophet does not intend
by the contrast “hearts” not “garments
” to condemn such outward signs
but to
insist upon the inward rather than the outward. We are not to affect sorrow
to
display penitence. Outward usages are valuable
not as satisfying conscience or
pleasing God
but as helps to realise a right spirit.
2. Deliberate. To rend garments is a sudden impulse. To rend the
heart is a far harder and slower matter.
3. Intense. Rend--implying a breaking of the heart
--breaking by the
irresistible force of conviction. This implies a personal sense of sin
and a
holy hatred of sin.
III. A true conversion
to God. It is
“Turn unto the Lord.” A broken heart without this would be mere
despair. This implies--
1. A change in will. “Turn.”
2. An acceptance of God’s call. “Turn unto the Lord.”
3. An act of faith in Him. “Your God.” An acknowledgment of God’s
claim on us. How are we to turn? The prayer of the Lenten season suggests the
answer
“Turn Thou us
O good Lord
and so shall we be turned.” (John
Ellerton
M. A.)
Repentance
a rending of the heart
I. The exhortation
or advice given. Rending the garments was a sign of great sorrow and amazement.
This custom
when a sense of the evil of sin and true sorrow for it were
wanting
degenerated into a hypocritical form. Therefore comes the command
“Rend your hearts.” From what must they be rent? From sin
especially your
besetting sin. From earth and earthly things. From all creatures. From
yourselves. From hypocrisy and formality
pride and self-confidence
unbelief
improper diffidence and distrust. How must they be rent? By godly consideration
and self-examination; by conviction and humiliation
by shame and sorrow
by
confession and abhorrence. Rend your hearts. The conscience must be pierced
the will conquered
the spirit humbled
the affections moved
and the old
hard
heart made soft. The broken heart is God’s sacrifice. “And turn unto the Lord.”
Do this by contemplation and thought
desire and prayer
faith and confidence
expectation and delight
gratitude and love. Turning we cannot do of ourselves.
For what are we to turn? For illumination. For pardon. For Divine favour
communion
and fellowship.
II. The motives
which enforce it. Evil is gone forth to chastise or punish sin. God is good
not only to” repent of the evil
” and do it not
but to do good. That He is “of
great kindness” witness a dying Jesus
an entreating ministry
so many sweet
promises and alluring mercies. Apply to the unconverted
backsliders
and the
godly. (J. Benson.)
For He is gracious and
merciful
slow to anger.
The perfection of the mercy of God
Nothing is more true of God than that He is the first and chiefest
good; His prime perfection is goodness
and our truest notion of Him is
that
He is almighty goodness.
I. By way of
vindication. And to give satisfaction to objections that arise against this
great truth. Three objections.
1. Several instances of God’s severity are found recorded in
Scripture: e.g.
the Deluge; Destruction of Canaanites
etc. To this
answer--
(1) When necessaries for our good are afforded
and by any
neglected
the blame lies upon them.
(2) Sometimes the sins of nations and persons are come to their
height
and God is forced to punish.
(3) The judgments of God in this life are exemplary and
disciplinary: and better a mischief should fall on particular persons
than
that a general inconvenience should follow.
(4) God sometimes lets us feel something of hell here
to prevent it
hereafter.
(5) There may be a particular account given of several scriptural
cases; e.g.
Nadab and Abihu
and Ananias and Sapphira.
(6) Though we do not know what time or leisure God will allow to
sinners to repent
yet we certainly know God will grant forgiveness to
penitents.
(7) There is no other way for God’s forgiveness but the way of
repentance. This is the tenor of the grace of God.
(8) We cannot competently judge the proceedings of God to His
creatures.
2. God is represented as severe
in giving men up to a reprobate
sense
stupidity
and hardness of heart. Answer--
(1) This case hath no promise.
(2) It is not fit for the exercise of grace or mercy
for this case
is not compassionable. If some think that God
by an irresistible power
might
have prevented all sin and misery
it may be answered
--Is it reasonable that
God
having made voluntary and intelligent agents
should force them? Then
there could be no exercise of virtue
for all virtue is in choice; and no
happiness
for we should be under constraint. Of what use
in that case
would
our natural faculties be? This would no longer be a probationary state. God
draws; He does not force moral beings.
3. The necessity of justice in the case of sin. This objection will
be resolved by a true explication of justice. God’s justice is the same with
His integrity and uprightness. These consist with the reason of the thing
and
the right of the case. It is not necessary that God should punish sin
but He
may justly do it
for sin deserves punishment.
II. Explication of
the phrases of
the text. Five several words.
1. Gracious. Which imports to do good freely
without constraint: to
go good above the measure of right and just; to do good without antecedent
desert
or after-recompense.
2. Merciful. So as to compassionate His creatures in misery
so as to
help them in respect of their infirmities
so as to pardon their iniquities.
3. Slow to anger. So as not to take advantage of His creatures
so as
to overlook provocation; and so as to allow space for repentance.
4. Of great kindness. What He doth
He doth in pure good will
and
for our good; not in expectation of being benefited by us; not according to the
proportion or disposition of the receiver.
5. Repenteth Him of the evil. So as either it comes not at all; or it
proves not what we fear and imagine; or it stays but a while if it do come; or
He turns it into good.
III. Confirmation of
the truth of the proposition of the text. Four names and titles given to God
that make this out.
1. His creation in infinite goodness
wisdom
and power. The variety
order
and fitness of things to their ends
declare the wisdom of God.
2. Conservation
protection
and government
declare God to be good
and full of loving-kindness.
3. Restoration and recovery out of the state of sin and misery.
4. Future confirmation and settlement in glory and happiness.
IV. Caution is
presented in the text. Seen in two particulars.
1. Not to abuse this declaration of Divine goodness
either by
holding the truth in unrighteousness
or turning the grace of God into wanton
ness.
2. Not to permit hasty or rash judgment. If anything seem harsh in
the dispensation of providence
we may understand it in a little time;
therefore he that believes should not make haste.
V. Application.
1. Here is matter of information. We have a true judgment of God when
we think of His greatness in connection with His goodness.
2. Here is matter of imitation. We may resemble God.
3. Here is matter of consolation. To all that are willing to do well
and would be good. (B. Whichcote
D. D.)
Repentance recommended
I. The important
direction given. The direction “Turn unto the Lord your God” presupposes--
1. A state of heedless inattention. The position from which they were
to turn was one in which the back was upon God.
2. A state of careless and criminal negligence.
3. A state of obstinate disobedience. “Rend your heart.” The action
of rending garments indicates--
1. Excessive grief.
2. Great loathing and abhorrence.
3. Deep humility and earnest deprecation.
II. The cheering
assurance afforded. “For He is gracious and merciful
” etc.
1. This revelation warrants our approach. The words are expressive of
the most melting compassion and tenderness.
2. This revelation requires your return to “the Lord
” your
Proprietor
to whom you owe your all
and to whom you must account for all.
3. This revelation encourages your address. Ask
and receive now the
effects of His grace and mercy. Pardon
healing
adoption
grace. All the
present privileges of children. And finally
all their eternal enjoyments
(Sketches
of Four Hundred Sermons.)
God’s mercy
Like some black rock that heaves itself above the surface of a
sunlit sea
and the wave runs dashing over it
and the spray as it falls down
its sides is all rainbowed
and there comes down beauty into the grimness of
the black thing; so a man’s transgressions rear themselves up
and Christ’s
great love coming sweeping over them
makes out of the sin an Occasion for the flashing
more brightly of the beauty of His mercy
and turns the life of the pardoned
soul into a lille of beauty. (Sunday Magazine.)
Verse 14
Who knoweth but He will turn and repent
and leave a blessing
behind Him.
Encouragements to hope
I. The objects of
the prophet’s hope.
1. That the Lord would return. This can only be in a way of
manifestation; all idea of place or motion being utterly incompatible with a
being who fills heaven and earth. God is said to depart when
being provoked by
the sins of any people
He withdraws His wonted assistance; and to return when
His anger being appeased
He again shews Himself favourable. There is sometimes
a sad parting between God and His people; not owing to any want of faithfulness
in Him
but to those things in them which awaken His resentment
as pride
self-confidence
carnality
and worldly-mindedness.
2. That He would “repent.” Not change His nature or purposes
only
His conduct. Though God cannot repent as men do
yet He may act as men do when
they repent: He may cease to do what He had begun; He may revoke His
threatenings
and recall His judgments.
3. He would “leave a blessing behind.”
(1) God never comes to His people empty-handed.
(2) What God gives we should at least in part return.
II. The nature of
this hope. It rises no higher than a peradventure
lest they should sink into
despondency
or lest they should give way to presumption and carnal security.
Their hope must be mixed with fear
and their joy with trembling. A
possibility--and much more
a probability--of obtaining mercy at the hand of
God is a sufficient encouragement to a poor perishing sinner to seek
to trust
in
and wait for Him.
III. The cases in
which this hope
founded upon a probability of acceptance
may afford
encouragement to souls in distress.
1. With respect to prayer.
2. With respect to repentance.
3. With respect to patient waiting upon God in seasons of trial.
4. With respect to our exertions for the good of others.
Application.
1. Improve this consideration so as to restrain and keep under a
peevish
fretful
and impatient spirit.
2. Learn that God’s help is only to be expected in the use of
appointed means. While we trust in the Lord
we must keep His way.
3. Let none persist in an evil course
on the presumption that He may
find mercy at last. (B. Beddome
M. A.)
Modest expectation
The manner of the expectation is very humble and modest:--“Who
knows if He will?” Some think it is expressed thus doubtfully
to check the
presumption and security of the people
and to quicken them to a holy
carefulness and liveliness in their repentance. Or rather
it is expressed
doubtfully
because it is the removal of a temporary judgment that they here
promised themselves
of which we cannot be so confident as we can that
in
general
God is gracious and merciful. There is no question at all to be made
but that if we truly repent of our sins God will forgive us and be reconciled
to us
but whether He will remove this or the other affliction which we are
under may well be questioned
and yet the probability of it should encourage us
to repent. Promises of temporal good things are often made with a peradventure.
(Matthew Henry.)
The hope of repentance
The text is an encouragement to repentance
upon hope of mercy.
I. The matter of
their hope.
1. The regaining of God’s grace and favour towards them.
2. The recalling
of His threatenings and judgments.
3. The renewing of His mercies to them.
4. The re-establishing of His holy worship among them.
For the understanding the nature of this mercy
this return of God
to us
will afford us these three considerations--
1. It is our main happiness to enjoy God’s presence
to have Him
dwell amongst us.
2. It is the bitter fruit of sin
that it causeth God to withdraw His
presence
and to turn away from us.
3. It is the blessed fruit of repentance
that it recovers God’s
presence
causeth God to return graciously to us.
II. The measure of
their hope. This is somewhat strange. ‘Tis but a cold encouragement
one would
think; puts all their hopes upon a peradventure. ‘Tis but “Who knows? It may be
so”; that’s all the assurance. It is a strange speech
seemingly contrary and
inconsistent with God’s goodness. It is inconsistent with His present
invitation of them to repentance. It is in consistent with His present
encouragement. It seems contrary to His absolute covenant and promise to pardon
penitents. What shall we think of this kind of speech? Show how this inkling
and intimation of hope may be useful. (Bishop Brownrigg.)
Leaving blessings behind
In the Canton of Berne a mountain stream rushes in a torrent
toward the valley
as if it would carry destruction to the villages below; but
leaping from the sheer precipice of nearly nine hundred feet
it is caught in
the clutch of the winds
and sifted down in fine
soft spray
whose benignant
showering covers the fields with verdure. So sorrow comes
a dashing torrent
threatening to destroy us; but by the breath of God’s Spirit it is changed as it
falls
and pours its soft
gentle powers on our hearts
leaving rich blessings
upon our whole life. (J. R. Miller.)
Verses 15-17
Sanctify a fast.
A penitential assembly
I. It must be an
assembly which shall be solemn in the spirit in which it meets. “Call a solemn
assembly.” In all probability these words refer to the legal purifications
which were enjoined upon the people prior to their entering upon the worship of
the temple. They are also indicative of the moral purity and earnestness which
should especially characterise a penitential assembly. All who attended this
meeting were to be washed from the defilement of their past sin
and were to
come and bow before the Lord in a renewed condition of soul. This was not an
assembly to inaugurate social reform
to advance scientific research
or to
determine a political policy; but to manifest a deep sorrow for national
apostasy
and to turn aside the peril which had been awakened thereby. This
meeting was not to vaunt the prowess of the nation
hut to confess sin before
God; and surely only a solemn mood would avail at such a time. How beneficial
would be the effect of such an assembly.
II. It must be an
assembly in which every conceivable aid to repentance shall be regarded.
“Assemble the elders
gather the children
and those that suck the breasts: let the bridegroom go
forth of his chamber
and the bride out of her closet.”
1. There was the pathos of sorrowful old age. Here is old age in
tears because of the sin of the nation
and because of the evil of which it is
guilty before God. The elders were present. They have known the nation long.
They are concerned for its welfare. They are deeply moved by the judgments with which it
is visited.
2. There was the pathos of imperilled childhood. The children of the
nation were present at this meeting; not even infants were exempt from
attendance. And would not the thought of the danger to which these innocent
babes were liable
and their piteous cries
lead their parents to humiliation
before God?
3. There was the abandonment of domestic festivities. The bridegroom
went forth from his chamber
and the bride out of her closet
in order that
they might attend the meeting thus imperatively called. The newly-married were
not to be exempt from this penitential assembly. The most innocent festivities
of life were to yield their joy to the refreshing and saving tears of repentance.
III. It must be an
assembly in which the moral leaders of the people shall sustain their
appropriate relation. “Let the priests
the ministers of the Lord
weep between
the porch and the altar.” The priests are to utter in public before God the
inward feeling of the nation. This was a Divine arrangement. It was conducive
to order. It was promotive of repentance. And so in the penitential assembly
the moral leaders of the people must intercede on their behalf before God.
IV. It must be an assembly in which
the mercy of God shall be earnestly supplicated. “Spare Thy people
O Lord
and
give not Thine heritage to reproach
that the heathen should rule over them:
wherefore should they say among the people
Where is their God?” The priests
were not only to weep; they were also to pray. Tears without prayers are vain.
1. The prayer of the priest is for mercy. They ask God to spare their
undeserving but repentant people. They make no excuse.
2. The prayer of the priest remembers the covenant of God with His
people. They plead that God will save His people and His heritage. In our
prayer of repentance we may plead the Divine Ownership of us and the Divine
interest in us. Each soul is the heritage of God.
3. The prayer of the priests desires the glory of God. The Jews were
the people of God. Thus the priests plead that national salvation may take away
from their wicked enemies the opportunity of reproaching the Divine name.
Lessons--
1. That national assemblies should be frequently called to confess
sin before God.
2. That they should combine all classes of individuals.
3. That they should be arranged by the ministers of the Gospel.
4. That they should prayerfully seek the glory of God. (J.
S. Exell
M. A.)
A fast
When God visits mankind in judgment
there are three calamities
which He sends upon them
the sword
the famine
and pestilence. How are we to
“sanctify a fast
” or make a holy thing of it
by a due and proper celebration?
This is to be done--
I. By a confession
of sin. When we confess
we should begin with confessing that sinfulness of our
nature which is the root of all the sins of the world. We should proceed to
confess the sins of our time
the first and greatest of which is the want of
faith
or the neglect of Christianity. This want of faith is naturally followed
by a neglect of Divine worship; for who will worship as a Christian
that does
not believe as a Christian? When we are considering the sins of the age
it is
hard to know where to begin
or where to end.
II. A resolution of
amendment. Not by the devotion of a single day
but by a continued sense of the
“terrors of the Lord” upon our lives and actions. While we have the light of
the Gospel
let us value it
and walk by it.
III. A dependence
upon the goodness and mercy of God. Penitents in the worst of times have
everything to hope. What obligations then lie upon you at this moment
to be
serious
to be sorrowful for past sin
devout and humble
constant in the
worship of God
and sincerely devoted to His service for the time to come. (W.
Jones
M. A.)
An urgently demanded meeting
Men are constantly assembling themselves together for one purpose
or another
--political
commercial
scientific
entertaining. But of all the
meetings none are so urgent as the one indicated in the text.
I. It is a meeting
called on account of common sin. All the people of Judah had sinned grievously
and they were now summoned together on that account. No subject is of such
urgent importance as this. Sin
this was the root of all the miseries of their
country. It behoved them to meet together in order to deliberate how best to tear
up this upas-tree
how best to dry up this pestiferous fountain of all their
calamities.
II. It is a meeting
composed of all classes. The young and the old were there; the sad and the
jubilant; even the bridal pair; the priests and the people. The subject
concerned them all. All were vitally interested in it. Sin is no class subject.
It concerns the man in imperial purple
as well as the man in pauper’s rags.
III. It is a meeting
for humiliation and prayer. It was not a meeting for debate or discussion
for
mere social intercourse and entertainment
but for profound humiliation before
God. Conclusion. No meeting is more urgently demanded to-day than such an one
as this. (Homilist.)
Verses 18-20
Then will the Lord be Jealous for His land
and pity His people.
The Divine attitude towards repentant souls
I. Toward repentant souls God
is strict in the manifestation of a jealous regard. “Then will the Lord be
jealous for His land
and pity His people.” Thus we see the change which
repentance makes in the circumstances and conditions of men. And God is jealous
of the welfare and honour of the truly penitent soul. He will save it wisely from former
enemies who have endangered it
and He will shield it kindly from all reproach
which may threaten. The soul is His. He has redeemed it. He has given it the
grace of repentance. He will be jealous for its good.
II. Toward repentant souls God
is beneficent in the restoration of withdrawn mercies. “Yea
the Lord will
answer.” etc. And happily true it is that while sin despoils life of many of
its richest mercies
repentance with kind hand gives them back again. There is
a glorious tendency in repentance to ameliorate and remove the loss and woe
wrought by moral evil. Repentance does not always heal the pain of sin. It does
not erase sad memories. It does not always restore a wasted bodily
constitution. It does not always bring back the substance wasted in the far
country. But its tendency is to do this The moral touches the material.
III. From the repentant soul
God will turn aside the plagues which have previously afflicted it. “But I will
remove far off from you the northern army
” etc. The repentant soul is beset by
old enemies. They are in the hand of God. He can cover their plans with defeat.
Lessons--
1. That God will protect the
interests of repentant souls.
2. Let us see in the glad
effect of repentance in this life a prophecy of the joy of the sinless life.
3. That the enemies of
repentant souls will be brought to shame. (J. S. Exell
M. A.)
Divine favour the best alliance
These words are a Comfortable promise to Judah
upon a sincere
humiliation and repentance
of the Divine kindness and favour; the earnest of
all blessings
the fountain of all prosperity
success
and happiness that can
attend a people
or they can reasonably wish or hope for.
I. In how exact a posture our
affairs stand with those of Judah. Joel is supposed to point to the troubles of
the reign of good King Hezekiah. We (1701) shall find that the coast from which
we are alarmed and threatened
and the enemy from whom we apprehend our danger
has all the characteristics and marks of those enemies of the Hebrews described
here by the prophet. They were powerful
cruel
and numerous. Neither is a
foreign power the only evil we have reason to be apprehensive of and to provide
against. We are a divided and dissatisfied people
maligning our governors
and
murmuring at providence.
II. The necessity for seeking
a suitable and seasonable remedy in these times of danger. It is the safest
course for nations
when they are apprehensive of danger
to implore the Divine
aid and assistance to their consultations and enterprises; to deprecate God’s
wrath
and to engage His blessing. Self-preservation should engage us to cure a
distemper in its beginnings and first approaches; lest
by indulging too long
to it
it prove incurable and mortal. For when diseases are once deeply rooted
and become so mixed with the blood and humours as thoroughly to taint them
it
costs the patient much more pain and time to bear the several courses and
operations he is enjoined in order to a cure. To how near a crisis the malady
of our sins has brought us; then how necessary it is to use the most effectual
means for our recovery! There is great danger
if we dissolve our public peace
and do not timely cure our fatal divisions. It is not enough for us to think we
have justice on our side
if we ourselves break God’s most holy laws. When people
abuse mercies
and receive the grace of God in vain
it is the highest
aggravation of guilt
and most apt to incense the goodness of God
thus abused
and slighted. Hence He has often raised up wicked men
and wicked nations
as
instruments to punish
others
who were less such
but transgressed God’s laws against clearer light
and plainer evidence. God
like a tender father
is jealous of
and resents
deeply the transgressions of His children
whom gratitude and a stricter sense
of duty ought to restrain and keep within due bounds.
III. Upon a due application of
repentance we shall be safe. True repentance is a healing balm
like that of
Gilead
that cures the wounds of our sins
and has a sovereign charm to render
a nation invulnerable; having power enough to ward off the force of any stroke
of Divine vengeance
though just ready to be given. Illustrate by pious
Hezekiah and good Jehoshaphat. Repentance has such influence upon heaven as to
reprieve from ruin some of the vilest people and most wicked princes
as in the cases of Nineveh
and Ahab. Upon these considerations what should hinder us from speedily closing
with God in a duty upon which our safety and happiness so much depend; and
which
if we perform seriously and in earnest
we shall not fail of His
powerful protection and succour? Every individual person ought to begin at
home. Let us therefore acknowledge before God with the deepest sense of
humility and contrition how unworthy we have rendered ourselves of the least of
His mercies. Let us turn from our evil ways
and walk in those of true virtue
religion
and holiness
that so we may engage Him to be jealous for His land
and pity His people.” (John King
D. D.)
The glorious issue of repentance
The prophet was successful. The people gathered at a great and
solemn national fast. Verse 18 reads in R.V.
“Then was the Lord jealous for
His land
and had pity on His people.” Then the message of the prophet becomes
one of joy and hope. The scarcity shall be replaced by abundance. God will give
the pledge of His loving regard in the sweet rain upon the burnt up and thirsty
soil. He gives this gift of rain at first
because an after gift and a better
one is to follow. Thus we reach the re-establishment of confidence and love.
But we have reached a higher plane than merely the repose which comes because a
terror has departed
and nature is resuming her normal regularity of
beneficence. The true ground of the reposeful and confident spirit is this
that the people know the Lord is in their midst
and that He is their God and
none else. Repentance if it is to do nothing else must convince men of that. It
must establish the eternal fact of God’s presence. It must lead us to feel that
we are God’s
and that we owe ourselves to Him. This confidence in the Lord their
God alone is the first resting-place of our prophecy after the day of
humiliation. But it is only a first resting-place. He who gave the former and
the latter rain for the harvest gave them as gifts to be followed by others. A
gift was coming which would lift the people into a much higher plane of
thought
and into much more spiritual conceptions of life. It is the gift of
the Spirit: it is the gift of new power upon repentant souls. The thought of
the prophet carries with it a principle which to the men of his day must have
been lofty
and perchance strange in its loftiness. This highest gift of God
like all gifts
is to make us great with that greatness which is service.
Baptized with the Spirit
the apostles were baptized into the spirit of
service. Here we see the higher region of the prophet’s ambition. It is not the
restoration of temporal blessings which exhausts his desires on their behalf.
He desires for them a spirit of true insight into the meaning and significance
of life. One method of raising and rousing others is by awaking aspirations
by
painting the possibilities which may yet be achieved. It is the Divine method
to inspire by placing high possibilities
yet higher ranges of life and duty
before our eyes. No doubt there is always something above earth in all the
higher gifts of the Spirit. The poetic gift is the power to see--not what is
not--but what is. “Imagination is the power to see things as they are.” The
gift of the Spirit enables men to see the real significance of the facts of life--the
true meaning of what men are
where they are
and why. This is exactly what the
prophet has been leading us up to. The most real of all presences is the
spiritual presence of Christ. The most real aspects of life for all men must be
their spiritual aspects. The gift of the Spirit was to reveal the tremendous
gulf which existed between life as men lived it and the life which God sought
to see lived by men. Among the knights of Malta
the cross given and worn was
the eight-pointed Maltese cross. The eight points signified the beatitudes. The
cross was to be carried in the remembrance of the blessing which belonged to
the poor in spirit
the sorrowful
the meek
the hungerers after righteousness
the merciful
the pure in heart
the peacemakers
the persecuted. The Cross of
Christ was to be carried in the Spirit of Christ. It is thus that the victory
of Christ in the world will be won. More than ever we need the simple
guileless
loving
pure spirit of Christ. (Bishop Boyd Carpenter.)
Interaction of the Divine and human
I. That the material
condition of a people depends upon the Divine operations.
1. The withdrawal of
calamities. “I will remove far off from you the northern army
” etc. Men may
and ought to employ means; but futile for ever will be all human efforts
without the co-operation of Almighty power. This fact should teach us ever to
look to Him and Him only for deliverance from evil at all times
both material
and moral.
2. The bestowment of
blessings. “The Lord will answer and say unto His people
Behold
I will send
you corn
” etc. The productions of the earth are dependent every moment upon
Almighty power.
2. That the Divine operations
are influenced by the moral condition of the people. The priests and the
ministers of the Lord wept between the altar
and said
“Spare Thy people
O
Lord
” etc. “The porch before the temple was a hundred and twenty cubits high
twenty broad from north to south
and ten from east to west. The altar was that
of burnt-offering in the court of the priests. Here
with their backs toward
the altar
on which they had nothing to offer
and their faces directed towards
the residence of the Shekina
they were to weep and make supplication on behalf
of the people.” That the Divine conduct towards us depends upon our conduct towards
heaven
is inexplicable to us although clearly taught in the Word of God.
Indeed consciousness assures us that He is to us what we are to Him. It is
absurd to suppose that God will alter the laws of nature because of human
prayers and human conduct
says the sceptic scientist. But what laws of nature
are more manifest
more universal
settled
and unalterable than the tendency
of human souls to personal and intercessory prayer? Every aspiration is a
prayer. Scripture abounds with examples of God apparently altering His conduct
on account of man’s supplication.
III. That the right moral
conduct of a people will ensure them Divine benediction. In these verses there
is a beautiful gradation. First the destroyed land is addressed; then the
irrational animals; then the inhabitants. All are called to cast off their
fears and rejoice in the happy change which God would effect. It is too clear
for either argument or illustration
that if you change the moral character of
any country from ignorance to intelligence
from indolence to industry
from
intemperance to self-discipline
the whole material region in which you live
may abound with plentifulness and beauty. (Homilist.)
Verses 19-27
Verse
21
Fear not
O land; be glad
and rejoice: for the Lord will do great things.
The influence of a
repentant soul upon the universe at large
I. There
is a tendency in the influence of a repentant soul to bring back to the
material universe the forfeited joy it was destined to possess. “Fear not
O
land; be glad and rejoice: for the Lord will do great things.” The land is here
said to have been in the mend of fear. It had abundant cause for terror. It had
been stricken by the retributive hand of God. All its produce had been
destroyed. It was desolate. It was yet threatened with more awful agencies of
destruction. Sin has made the material universe to tremble. The mood of man is
reflected in the material things by which he is surrounded; they reflect the
terror of sin and the joy of repentance. Let man obey God
and Eden is a garden
of the Lord. Let him disobey God
and earth becomes the abode of Satan. Let man
be redeemed
and the earth begins to smile. Let man be glorified
and there is
no more curse. When the race is saved
“the Lord will do great things” in
nature. He will entirely change her moods. When the new earth dawns
she will
know no fear.
II. There
is a tendency in the influence of a repentant soul to render more fruitful the
beneficent operations of nature. “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 And the floors shall be full of
wheat
and the fats shall overflow with wine and oil.”
1. There
is peace. Man has in his soul the key to the quietude of the universe; when his
soul is at peace with God
then the entire world is at rest.
2. There
is growth. When man is at peace with God
then the earth is most potent in the
exercise of its vitalities. The fruits of the earth are not far removed from
the fruits of the Spirit.
3. There
is super abundance. When man turns to God
the earth in superabundant blessing
turns to man. When repentant in soul our cup runneth over. Nature is rich in
treasure to the pure in heart. Repentance is a good friend to commerce.
III. There
is a tendency in the influence of a repentant soul to cause a spirit of holy
satisfaction to rest upon the world. “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.”
1. There
is true enjoyment. Man shall eat in plenty. Nature shall not refuse to supply
his want.
2. Here
is real satisfaction. Not merely shall nature supply the need of man
but shall
appropriately satisfy it.
3. Here
is devout praise. The gifts of nature shall awaken men to holy thanksgiving.
This is an ideal state of society. Thus will it be when all souls repose in the
love of the eternal God.
IV. There
is a tendency in the influence of a repentant soul to awaken men to a more
thoughtful recognition of the presence of God in the midst of life. “And ye
shall know that I am in the midst of Israel
and that I am the Lord your God
and none else.” When a nation is given over to a sinful method of life
it has
no recognition of God in its midst. It forgets Him. But repentance opens the
eye of the moral nature and renders it keen in vision
so that it sees God. To
see God in the midst of life is the supreme joy of the pure soul
because all
things around partake of the lustre of His presence. This gives a solemn view
of life. Lessons--
1. That
the joy of the universe is conditioned by the moral sentiments of man.
2. That
a pure soul is often the most enriched by nature.
3. That
God is in the midst of a repentant humanity. (J. S. Exell
M. A.)
A year’s ministry
A prophecy of
national adversity
a call to national repentance
and a promise of national
blessing
are the three great topics of Joel’s prophetic ministry. The last is
represented by the text. The adversity
the repentance
and the blessing
indicate a Divine order. If there is reason to fear that days “of darkness and
gloominess” are settling down upon our own land
let not the Israel of God
despair; the “people” and the “elders” shall assemble before God; lift up the
voice of penitential confession
and cry in faith; the vows of a covenanted
land shall be remembered and renewed
and the light of God’s countenance shall
scatter the darkness. “Fear not
O land . . . the Lord will do great things.”
The great things of the Lord’s doing comprehend the mission of the Saviour in
the fulness of the time; the subsequent mission of His Holy Spirit; the
millennial glory; and the final triumph of truth and righteousness in the
world. Looking far beyond the intervening clouds of calamity and penitential
sorrow
we behold a glory; and by faith we can hear from the distant future
in
the trumpet-tongued voice of some messenger of the Lord
that consoling
prophecy of the world’s last resting-time of love. “Fear not
O land; be glad
and rejoice: for the Lord will do great things.” (T. Easton.)
Antidotes against the
operation of desponding fear
Unto his beloved country
Joel is not only the messenger of its misery
but the herald of its prosperity.
I. The
promise of doing great things as an antidote to fear. The fear implied is
desponding and unreasonable fear.
1. The
causes and occasions of such fear are
--the enterprises of the gates of hell
the tyranny of the man of sin
the wrath of the kings of the earth
the
bulwarks of superstition
the efficacy of delusion
the battering-rams of
infidelity
and the fierce contentions for: dominion of empire with empire
and
kingdom with kingdom.
2. Exemplify
the strength and sufficiency of the antidote to this fear
in the promise of
doing great things. Apply to the above several occasions and causes of the
fear.
3. Enforce
the caveat entered against this fear with the promise. In order that the
strength and sufficiency of the antidote may be felt in experience
read the
record of the great things which the Lord hath done: believe the promises of
the great things which He will do; assure yourselves that before the Church be
swallowed up by the world
the great things which He hath done shall be done
over again; and observe that the caveat against desponding fear is entered
and
its antidote prescribed and recommended
under the authority of the Lord who is
both the doer and the promiser.
II. The
promise of doing great things
which is the ground of the admonition
is an
excitation to express the joy for which the admonition is given. Mention some
great things which the Lord will do. Protect the reformed faith
furnish a
ministry to preach it
raise out of every generation professors to hold it
reconcile the remnant of the seed of Abraham
gather in the fulness of the
Gentiles
fill the earth with His glory
crush the insurrection of the last
days
rend the heavens and come down
raise and judge the dead
dissolve the frame
of the world
present the whole Church faultless in the presence of His glory
and reign over it for ever. Consider the nature of the joy for which the
admonition is given
and unto which the promise of doing these great things is
an excitement. The Father of glory is the fountain of it; the Saviour of the
world is the medium of it; the Spirit of holiness is the author of it; the
Scriptures of truth are the means of it; the city of God is the cistern in
which it collects; the congregations of the citizens are the openings at which
it breaks forth; and their lives the plains over which it flows. Then let us
provoke ourselves to rejoice in His goodness and truth and power. In our island
the Lord hath done great things
is doing great things
and according to our
hope will do great things.
III. Excitation
to rejoice needs to be accompanied with instruction concerning the expression
of our joy. We shall set before your faith some expressions of joy which
correspond to the admonition
and by which it ought to be honoured in the city
of God. Particularly
by observing the works of the Lord in the administrations
of providence; adoring His glory breaking forth in these works; honouring His
name appearing in them with the obedience of faith; trusting in His promises;
praying for the performance of the promises which remain yet to be fulfilled;
and waiting for the performance of these promises. Then take care to express
your joy in each of these forms distinctly. (A. Shanks.)
The Divine response to the
challenge of evil
I. Our
attention is arrested first by the “great things” of sin and judgment. Some
scholars give the text and context literal interpretations; they construe it to
mean that in consequence of the sins of Israel God will send upon the land
swarms of locusts which shall destroy every green thing. Others give the text
an allegorical interpretation. They say that God threatens to let loose upon
Israel a fierce invading army
which like a swarm of locusts will eat up the
nation. Be this as it may
the chapter unmistakably sets forth the terrible
devouring power of sin
and the retributions which arise out of sin
and this
is a warning that all generations ought to consider and respect. The swarming
locusts remind us of the multitudinousness of evil. Evil envelops us
attacks
us
torments us on every side. You may crush a locust
you may crush a score
you may crush a thousand
it makes no appreciable difference
myriads more
crowd in hungrily
and give you the sense of hopelessness. So the evils that
afflict the world are manifold
and it seems useless to resist them;
practically they are infinite and overwhelming. What a picture this chapter
gives of the fiery energy
the swiftness
the restlessness
the practical
irresistibility of the locusts! “The appearance of them is as the appearance of
horses; and as horsemen so shall they run.” “Like the noise of chariots on the
tops of mountains shall they leap
like the noise of a flame of fire that
devoureth the stubble.” So there is an awful wrathfulness
facility
and
effectiveness about evil passions
evil movements
and evil things. It takes a
century to build up an oak
but the lightning flash blasts it in a moment.
Again
these locusts remind us of the pervasiveness of evil. “They shall run to
and fro in the city; they shall run upon the wall; they shall climb up upon the
houses; they shall enter in at the windows like a thief.” You cannot exclude
evil; it penetrates everywhere
it defiles everything. It mocks at personal
vigilance. The black locusts swarm on all the roses of our pleasure
they
devour the golden fruits of our industry
they strip the vine and fig-tree of
our domestic felicity
they defile the pomegranates and palms of our sacred
places. These locusts suggest another terrible aspect of evil
namely
that it
expresses a certain law
order
and government. “They shall march every one on
his ways
and they shall not break their ranks.” The New Testament makes this
clear
that the world of iniquity is a realm of government. Finally
the
locusts symbolise the destructiveness of sin. “The land is as the garden of
Eden before them
and behind them a desolate wilderness.” We cannot to-day look
upon this world without feeling how awful sin is
and how terrible its
consequences are. How painful are the aspects of the world beyond Christendom
how painful
the scenes on which we look! Sin has “magnified itself to do
great things
and it has done them. It has boasted itself against nature
and
filled the earth with disorder
cruelty
and anguish. It has boasted itself
against man
and covered him with dishonour
pierced him with misery
dug his
grave. It has boasted itself against God
spoiling His works
thwarting His
purpose
grieving Him at His heart. It has done great things. It is doing them
it is preparing to do them. We often stand appalled in the presence of evil; we
are awed by it
staggered by it. There is something in it that is so
mysterious
immeasurable
unfathomable
unaccountable. All our efforts to
arrest it seem ridiculous. Scientists identify it with the cosmical force.
Philosophers recognise in it the authority of necessity. Reformers and
educationists faint as they struggle against the sea-power of evil. And the
religious worker often feels the terrible chill of despondency and despair.
II. We
dwell upon the “great things” of the Divine grace. “Fear not
O land; be glad
and rejoice: for the Lord will do great things.” The adversary has magnified
himself
vaunted himself
to do “great things
” and God responds to his
challenge: “I
the Lord
will do great things; I will show that My strength
prevails against the rage of evil
I will drive the locusts into the sea
I
will destroy the destroyer
and bring his work to a perpetual end.”
1. Let
us notice the wonderful way in which God limits evil. “But I will remove far
off from you the northern army
and will drive him into a land barren and
desolate.
with his face towards the cast sea
and his hinder part towards the
utmost sea
and his stink shall come up
and his ill savour shall come up
because
he hath done great things.” If we look into nature we see that limits have ever
been put to the destructive forces. The geologists tell us this. The wild
terrible
murderous dragons of the primitive age were held in check. According
to the theory of some scientists
the stronger animals invariably destroy the
weaker
but
if that be so
how is it that these awful primeval monsters
all
teeth and claws
did not take possession of the earth and keep possession? It
is certain that they did not; palaeontology answers us that the best armed
species are those which have almost always disappeared. There were laws and
forces which hedged in the wildest elements
and gave security and
permanence to the weaker but nobler races. And we to-day see the same restraints
put upon the noxious things of nature. The naturalist makes this clear. In New
Guinea is a venomous bird known as the “Bird of Death.” Its bite causes
excruciating pain
blindness
and lockjaw. No person bitten by it
it is
asserted
has recovered
and death comes within a few hours. How is it that
this bird of bad omen has not multiplied and taken possession of the forests?
How is it that the birds of Paradise manage to survive by its side? Or
to come
nearer home
how is it that the hawk does not exterminate the sweet singers of our woods?
The “devil plant” of the Mississippi is most fatal; ii kills insects and
cattle
and rich meadow lands shrivel at its insidious approach as if they had
been touched with fire. How is it that the infernal thing remains within
certain regions? In Nicaragua is the “vampire vine
” which seems literally to
drain the blood of every living-thing
which comes within its deathdealing
touch. How is it that this vampire vine does not prevail
and drive out the
vine whose purple clusters make glad the heart of man? One of the old kings had
a garden planted solely with poison flowers; how is it that the whole earth has
not become such a garden? The fact is
there is a vigilant
benign law
a
balance of nature
which keeps these formidable growths within limit beyond
which they cannot pass
and
instead of sickly colours
vile odours
and deadly
poisons dominating the panorama
the landscape is full of loveliness
fragrance
and health. The octopus
the alligator
the shark threaten the seas
but the same law prevails there that prevails on the land
shielding whatsoever
passeth through the depth of the seas. And the physiologist tells us the same
story. One would expect that diseases of the blood and brain would be
transmitted from one generation to another
until the whole race would become
infected
and the earth degenerate into a lazar house; but the physiologist
answers us that there is “a limit to the transmission of abnormal
characteristics.” And if you look into history you are taught exactly the same
lesson. The Pharaohs
the Neros
the Attilas
the Mahomets
the Tamerlanes
the Alvas
the Napoleons now and
again threaten civilisation; it lies helpless and bleeding at their feet; but
the historian shows that there is always a rock on which their Armadas suffer
shipwreck
a Moscow in which their armies perish. And it is thus to-day in this
world of ours. All about us are horrible things
infectious literature
vile
institutions
degrading practices
which threaten the very life of the nation.
And prowling around are thousands of selfish
cruel monsters
ready to prey on
their helpless fellows. It is a mystery that they do not eat us up. But they do
not. Just as there is a secret law circumscribing the shark
the vampire
the
corpse plant
the upas
so God’s eye is upon the drinking
saloon
the infamous
press
the gambling club
the camera obscura of lust
the prize ring
the opium
den
and all the rest of the terrible things which menace civilisation
and the
proud
raging waves of hell foaming out their own shame are broken on unseen
mystic sands which God has fixed as the bounds over which they may not pass. He
limits one bad thing by another bad thing; He limits one bad thing by a thing
less bad; He limits all bad things by the golden ring of His perfect sovereign
government.
2. But
God does not merely intend to limit evil; He designs the full triumph of
righteousness. It is not enough that He should restrain the force and fury of
the devil within given breakwaters; He means to confound evil
to abolish it.
“Fear not
O land; be glad and rejoice: for the Lord hath done great things.”
“And the floors shall be full of wheat
and the vats shall overflow with wine
and oil. And I will restore to you the years that the locust hath eaten.” “The
Lord hath done great things” in the direction of this absolute victory. The
Gospel is a revelation of “great things.” The advent of our Lord; His personal
moral glory; His ministry; His passion; His atoning death; His resurrection;
His ascension into heaven; His sending forth of the Holy Spirit; His session at
the right hand of God
--these are the mighty accomplished facts of redemption
which justify our boast that the Lord hath done “great things.” Over against
the destructive things and methods of wickedness He has put a “great salvation”
which was first spoken by the Lord
and which was confirmed unto us by them
that heard Him. And in its application the “great salvation” has vindicated its
name. At once in the actual world the first evangelists proved its efficacy.
The “great things” of God at once assert themselves against the “great things”
of darkness
against the rulers of this world. And is not Christianity the
great force that overcomes evil in the world of to-day? It is the saving power
in the heathen world. And here at home the “great things” of the Gospel are the
hope of society. Not!ling goes to the root of the evil we bemoan but the
doctrines of the Gospel; nothing really grapples with sin but the power of
grace; nothing creates amongst us a living
organic righteousness except the
truth and love and power of God in Jesus Christ. And it will continue to save
and bless. Do not lose
heart
do not be overwhelmed by the vision of evil. (W. L. Watkinson.)
Gracious promises
These promises are applied
and amplified. Application is made to the land
that it should not fear
but
rejoice seeing God was to do eat things; and to the beasts
that they should
lay aside their fear
since the earth was to be blessed with pasture and fruit.
Learn--
1. The Lord
would have His promises and comforts applied to them to whom they are given
for their refreshment.
2. God’s
kindness to penitents will be such
as not only to refresh themselves
but to
gladden and refresh their land
their beasts
and all in their kind.
3. Penitents
are instrumental to draw down blessings on themselves and on what they enjoy.
4. God’s
care of the earth
and of the very cattle
may assure penitents of His respects
to them.
5. God
when He pleaseth
can make fears end in joy
and the hope thereof should bring
joy
when fear is vet on.
6. God’s
great power who promiseth
and who hath given proof thereof in executing
threatenings
may guard against fear
and afford ground of hope
were the thing
promised never so great and difficult.
7. God
can
and in due time will remove the fears of His people
by giving actual
proofs of His love
for so are they encouraged by the promises made to the beasts for their sake
and good. (George Hutcheson.)
Verse 25
I will restore to you the years which the locust hath eaten.
The great Restorer
Locusts are happily unknown in England. We have only the harmless
grasshopper here. Where plagues of locusts are known no one could Wonder that
the writer of this book should represent them as a veritable army
leaving the
desolations of war in their train
a desolation which would naturally take
whole years to repair. Herein is a picture of some years in the life of
humanity. A German philosopher has summed up our earthly state in the words
“Man has two
and a half minutes here below--one to smile
one to sigh
and half a one to
love; for in the midst of this minute he dies.” It is so apart from God. He is
the only Restorer. Deny God
and the locusts are victorious for ever; the
desolation is final and complete. Some years in some lives
and some lives as a
whole
do seem to have fallen a prey to the locusts. We all know when we are
wronged. And most of us feel keenly wrongs endured by others. The words of the
text are spoken to a repentant nation. “I will restore.” God is pledged to do
so by His very being. To that He must be true. So great is this necessity that
God--may I say it?--does not trouble to be consistent on any lower plane. He is
ever true to that name
which means far more than anything we know under the
name Love. Years may be apparently eaten by locusts which are not really so.
When God’s hereafter is recognised
what possibilities of restoration appear!
The Incarnate Word came to do the work of restoration from sin
and the
miseries it has caused and causes. (W. A. Cornaby.)
Lost years
Lost years can never be restored literally. Time once past is gone
for ever. The locusts did not eat the years--the locusts ate the fruit of the
years’ labour
the harvests of the field: so that the meaning of the
restoration of the years must be restoration of those fruits and of those
harvests which the locusts consumed. You cannot have back your time; but there
is a strange and wonderful way in which God can give back to you the wasted
blessings
the unripened fruits of years over which you have mourned. The
fruits of wasted years may yet be yours. By giving to His repentant people
larger harvests than the land could naturally yield
God could give back to
them
as it were
all they would have had if the locusts had never come; and
God
by giving you larger grace in the present and in the future
can make the
life which has hitherto been blighted
and eaten up with the locust
the
caterpillar and the palmer-worm of sin
and self
and Satan
yet to be a
complete
a blessed
and useful life to His praise and glory. Linger over this
mystery of love. Picture the spirits of evil
year after year bearing away from
the fields of human life all their harvests. Whither have they borne the
precious products? The fruits of wasted years are gone--gone past hope. Yet the
Lord wilt bring forth life out of the tomb; those long-lost spells shall be
restored. Is anything too hard for the Lord? Does not the very difficulty
yea
impossibility
of the enterprise make it the more worthy of the Almighty? To
him that believeth all things are possible. (C. H. Spurgeon.)
The cankered years
The moral not the picturesque aspect of the visitation of locusts
is uppermost in the prophet’s mind. He proclaims it as a punishment for the
people’s sin
and as a call to repentance. If they shall repent
he promises a
blessing which shall amply atone for past suffering. Wasted and blasted years
are a fact in most human lives. The appalling thing is the years which have
been eaten up by little
scarcely appreciable agencies
like a caterpillar or a
canker-worm. Years which have gone
frittered away
we do not know how
and for
which we have nothing whatever to show
years devoured in trifles; years that
fleeted
as on the wings of a hurricane
in the wild rush of dissipation
and
out of which are left only the broken strains of old songs
and a few dry
leaves of withered garlands. The exquisitely bitter thought in this vision of
wasted years is that of our own share in the desolation; and when our eyes are
once fairly opened to the waste
our first impulse is to cast about for some
method of restoration. How does God deal with facts like these? Does His
economy include any law of restoration? It is evident that any economy of
restoration must not only be based on superhuman wisdom
but must include
superhuman compassion. “Whatsoever a man soweth that shall he also reap
” is a
law which God does not violate in morals any more than in the fields. Viewed
simply as a matter of law
the wasted years cannot be restored. The element of
expiation only evades the difficulty. It does not meet it. Suffering is not a
fair equivalent for the results of neglect or of wilful wrong. How contrition
may affect one’s moral relations to God is one thing; how it affects the
results of his wrong-doing or idleness is quite another and a different thing.
An ocean of tears will not give hack life nor innocence. Repentance is a great
power
but there are some things which repentance cannot do. On this side the
truth is awful in its inflexibility. I pity the materialist when he comes to
the question of repairing moral waste. I pity the positivist before the frantic
appeal of a remorseful soul. If God does not ignore the action of the physical
law
which is none the less His law
that law must at least be taken up and
carried somehow in the sweep of a larger law. Perhaps it is not possible to
formulate that larger law. At any rate it is not necessary
however desirable it
might be. We want to know how it touches a man standing penitently in view of
his eaten years. Some things may give us consolation and hope.
1. We have the general
sweeping promise of God. “I will restore the eaten years. We might fall
confidently back on that alone. Restoration
according to the Divine ideal
is
a possibility and a fact in the Divine economy. And some features of the
process we know. For example
God turns the man entirely away from the thought
and the work of literal restoration. He does not ask him to make good
in the
sense of a literal equivalent
the waste of the past. His concern is with the
present and the future
not with the past. Whatever God may do with the
faultful past
a penitent soul can only leave it in God’s hands. His work now
is not to make good the past
but to give himself to the development of his new
life as a new creature in Christ Jesus. The self-scrutiny of a repentant and
forgiven man ought to be directed not at what he has been
but at what he is.
Still
it is not restoration
that a man should simply leave the past behind
him. God gives certain things which were forfeited in the wasted years of sin.
God does not let the darkness of a man’s past come up like a cloud between the
man and the outraying of His Divine tenderness. The faultful past may
and
often does
poison human affection. Human nature forgives hesitatingly
and
there is a background of suspicion behind reinstated confidence. But God
believes in the possibility of a genuine repentance
and frankly accepts it.
Repentance is a factor of immense meaning in God’s economy of restoration. When
God heals a man’s backslidings
He loves him freely. Restoration is included in
restored sonship. There are certain incidents on the line of actual restoration
which are noteworthy. God has a wonderful power of bringing good out of evil
and of getting interest even out of the evil of wasted years. In manufacturing
communities
large fortunes are sometimes made out of what is technically
called “waste.” God discerns facts and possibilities in waste which we cannot
see and could not be trusted to see. Illustrate from the story of John B.
Gough. God strikes at the evil
but He saves the power out of the wreck
and
the man carries the matured power over to the side of God’s kingdom
and makes
it an instrument of spiritual victory and conquest. We do not
and we cannot
know what God does with the irrevocable and the irremediable in men’s evil
past; but we do know that He makes those barren and blasted heritages bloom
again
and bring forth thirty
sixty
and an hundredfold. Both the Bible and
Christian history are full of the grand fruitful work of restored men
men with
large tracts of blasted years behind them. The best thing in restoration is
getting back to God. Renewal
fruitfulness
peace
are not in our new
resolutions
not in our turning to new duties; they are in His presence
His
touch upon us
His guidance. The promise of restoration shall have a higher
fulfilment by and by. “In God all lost things are found
and they who
habitually plunge themselves in God and abide in Him
never become too rich.
Nay
they find more things than they can lose.” Let us not
however
presume
upon all this to neglect our heritage. Let us not be tempted by this revelation
of God’s amazing goodness and restorative power
to think lightly of blight and
bareness. God’s promise of restoration is no encouragement to presumption. It
does not make any less terrible the blight and canker which are due to our
neglect or waste. God help us all! These lives of ours have been so faulty
so
fitful
so unproductive. What shall we do? Surely not unduly mourn over the
past
when He says
“I will restore.” (M. R. Vincent
D. D.)
Twofold restoration
These words refer to a twofold restoration.
I. The restoration of lost
material mercies. “I will restore you the years that the locust hath eaten.”
Restoration is God’s peculiar work. Who but He can restore the earth? An insect
may destroy a giant; but God alone can restore the life of a dying flower.
Restoration is God’s constant work. From death He brings life to all nature.
Spring is the grand annual illustration of it. God restores lost temporal
blessings to His people in two ways--
1. By giving back the same in
kind
as in the case of Job; and
2. By restoring that which
answers the same purpose.
II. The restoration of lost
religious privileges. What are these?
1. Worship. “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.”
2. Communion. “And ye shall
know that I am in the midst of Israel
and that I am the Lord your God
and
none else.” (Homilist.)
Verse
26
And ye shall
eat in plenty.
The promise of plenty a
motive to gratitude
I. The branches of this promise.
1. “Ye shall eat in plenty.” To eat and to eat in plenty
are
pleasures which threatenings have disjoined and separated.
2. Satisfaction. “Be satisfied.”
3. The body is refreshed and nourished.
4. Contentment with our portion.
5. The power to eat.
6. Interest in the promise of eating is manifested and apprehended.
7. The blessing is in satisfaction.
8. God is enjoyed as our God in Christ. “And praise the name of the
Lord.”
These words
point to a comprehensive duty.
1. Acknowledging the goodness of the Lord our God in creating plenty
and bestowing satisfaction.
2. Rejoicing m the goodness of the Lord our God
“who giveth us
fruitful seasons
and filleth our heart with food and gladness.” Joy in His
name is a chief part of praise. Though the good be a material or sensible good
the joy in which we praise Him is a spiritual joy.
3. Serving the Lord our God
in holiness and righteousness
all the
days of our life.
4. Exercises concerning the person
and office
and beauty
excellence
riches
treasures
fulness
and sufficiency of the Lord Jesus Christ
are
essential in the praise which glorifies the name of the Lord God.
II. The motive to humble ourselves and praise the name of the Lord
God. There is something in God’s dealing that is wondrous. See in Joel’s
sphere.
1. Calling off and destroying the devouring army is wondrous.
2. After the devastation
the springing of the earth is wondrous.
3. The season able rain which cooled the air and moistened the earth
is wondrous.
4. The uncommon fertility of the years which succeeded the ravages of
the army and the drought is wondrous. Make application to those who are in easy
and affluent circumstances. Also to poor householders
etc. (A. Shanks.)
Using aright God’s
restored blessings
What use should
be made of these returns of God’s mercy to them?
1. God shall have all the glory thereof. What is the matter of their
rejoicing shall be matter of their thanksgiving. The plenty of our creature
comforts is a mercy indeed to us
when by them our hearts are enlarged in love
and thankfulness to God
who gives us all things richly to enjoy
though we
serve Him but poorly.
2. They shall have the credit
and comfort
and spiritual benefit
thereof. When God gives them plenty again
and gives them to be satisfied with
it--
(1) Their reputation shall be retrieved.
(2) Their joy shall be revived.
(3) Their faith in God shall be confirmed and increased.
We should
labour to grow in our acquaintance with God by all providences
both merciful
and afflictive.
3. Even the inferior creatures shall share therein
and be made easy
thereby. They had suffered for the sin of man
and for God’s quarrel with him
and now they shall fare the better for man’s repentance and God’s
reconciliation to him. This may lead us to think of the restitution of all
things
when the creature
that is now made subject to vanity and groans under
it
shall be brought
though not into the glorious joy
yet into the glorious liberty
of the children of God (Romans 8:21). (Matthew Henry.)
Harvest thanksgiving
Joel comforts
Israel with a declaration of God’s mercies
tie speaks of a change for the
better which God would bring upon the Jews’ land
--a change from drought and
barrenness
from blight and devouring insect
to fertility and large increase.
Joy in harvest is a practice as old as any that is in the world. We find it in
heathen as well as in Christian times. Especially do we find it among God’s own
people
the Israelites. Their Feast of Tabernacles is also called the Feast of
the Ingathering
or the Feast of the Harvest. For seven days they rejoiced
together before the Lord. They brought an offering
some fruit of their land
each according to his ability
and as God had blessed him. In this they are our
example. To a certain extent this joy at harvest has always been found amongst
us. The shouting for the last load
the harvest supper in the master’s barn
witness to this feeling. Of late years there have come into use what are called
Harvest Festivals. These do not interfere with the old customs of harvest joy.
They only lift that joy into a higher sphere by adding the religious element.
Praising God is our bounden duty at this time. And an unusual spirit of
thankfulness seems to be now upon our people. Such a general remembering of the
name of the Lord God is most refreshing to witness
and fraught with good omen
for our country. We take our side with those who depart not from the living
God
“Giver to all of life and breath
and all things.” The praise of our lips
must be seconded by the praise of our life. (R. D. B. Rawnsley
M. A.)
Praise for plenty
I. The promise of an ample sufficiency of food for the use of man.
“Ye shall eat in plenty.” Such
from the productiveness of the earth
the
excellence of the weather to ripen
and for the gathering in of the late
harvest
ought to be the case with even the most toiling and humble classes of
our fellow-countrymen during the winter. The poor are greatly dependent on the
bounties of Providence.
II. The duty of praise. “Ye shall praise the name of the Lord your
God.” It was a charge brought by Jeremiah against the Jews
that they
overlooked the hand of God in filling them with the finest of the wheat. Many
considerations are adapted to excite and strengthen our gratitude for the
blessings of the harvest. All was suspended on the will of God; and where
should we have been if God had rewarded us according to our iniquities? Now
turn to consider the higher signification of which the text is capable. Not one
thing mentioned
as the subject of promise or the ground of duty
but has an
evangelical complexion
and may be applied to the Gospel in its nature and
claims.
(1) Look at the provision of the Gospel. There is no emblem
under which the blessings of salvation are more commonly or more aptly
exhibited than that of food. The Gospel is the bread of life. It is placed
before us with unstinted and ungrudging liberality.
(2) Look at the satisfaction. There is this material difference
between earthly and heavenly things. The meat for which men labour is
perishable. To live in peace as to the safety of the soul
is not that
satisfying?
(3) Look at the praise. If praise is duo for temporal blessings
how
much more is it due for our eternal redemption
for gospel provisions. (Anon.)
My people shall never be ashamed.--
The courage and confidence
of God’s people
Of God the
prophet says
“He shall deal wonderfully with you.”
I. The nature and ground of that confidence under which believers
“shall never be ashamed.” They that fear the Lord rest upon the strong arm of
Omnipotence; therefore they are not afraid. In the hour of their temptation the
precepts of God are the source of their spiritual vigour. They build on a
foundation which shall never shake under them
therefore they tremble not in
the day of adversity. The sure and certain promises of God
given through
Christ by the Gospel
afford to the faithful in Christ a never-failing source
of courage and confidence in the day of trial. “The righteous is bold as a
lion” in the face of danger; for his anchor of hope is thrown out
and holds
fast to the eternal rock of his salvation. Time cannot shake the courage of the
faithful; for this courage has it’s graft in a Divine stock
which is eternal.
II. The effect of this Godly boldness and confidence. Shame and
confusion of face bring distress and disquietude. There cannot be true peace
within
where there is habitual feeling of shame
and sense of dread
doubt
and misgiving. The courage of the people of God is a state of peace within
solidly based
strongly secured beneath the adamantine bars of Divine grace
redeeming love
the Gospel’s gladdening voice and elevating spirit. A state of
well-tried and well-founded courage is a state of well-assured and well
supported peace. And the tranquillity depends not upon outward things for its
permanency
but rests upon the watchful guardianship and unchangeable love of
the Shepherd and Bishop of souls. See the great excellency of the benefit of
this gift of godly courage. Is it not desirable to be enabled to walk through
life
securely armed amid its storms
in a track undeviating
fixed
and
stedfast
preserving the even tenor of a godly course
without weariness and
with out wavering? This is the sound consistency of character which we should
all aim after. What shall give you confidence in the day of adversity
but the
sure provision of Divine grace laid up in the soul? What shall give you bold ness
in the day of Christ’s appearing
but the love you have had for Christ
the
concern you have shown for the ‘tone thing needful
” and the diligence you have
used in “working out your salvation with fear and trembling “? (W. Stone
M.
A.)
No condemnation to the
righteous
There are few
men in whom the moral sense is so extinguished that they never think at all of
a judgment to come. But there are “many deceits by which the worldly minded may
impose on themselves. Putting off consideration to a more convenient season.
Attempting to serve two masters. But religion is not a thing for half measures.
Who are those who shall never be ashamed? They are described as “the people of
God.” Not persons wholly free from sin. Those who hate sin
and are earnestly
striving to be wholly freed from it. Their sins are sins of ignorance or
infirmity; and these
though they call for sorrow
can hardly demand shame. The
people of God are those in whom there is honesty and integrity of moral
purpose
rather than actual conformity to the whole law of God.
I. The man of God has no cause to be ashamed when he searches into
himself. Arraign him before the tribunal of conscience. There could be nothing
of shame where there was nothing of sin. Shame entered the world with sin. Our
first parents had no sooner transgressed than conscience poured out its
reproaches
and they hid themselves from the presence of the Lord. When his own
heart is laid open to a man
he shrinks from the scene of foulness and
deformity. He cannot look into a single recess of his heart without finding
fresh cause for confusion of face. Can a man ever be so transformed that he may
search into himself and find no reason to be ashamed? It is not true that he
can ever examine himself and find no impurity. But his paramount desire
and
unwearying endeavour
may be to obey in everything the law of his God. When he
falls into sin
it is not because he loves it; and his every offence is quickly
followed by penitence and confession. If a man “have respect unto all God’s commandments
”
conscience may produce the catalogue of his sins
and yet not put him to shame.
If a man have not sinned deliberately
and if he have repented sincerely
there
is nothing of which he needs to be ashamed.
II. The man of God has no cause to be ashamed when he stands before
the world. Arraign him before the tribunal of the world. Nothing but a clear
conscience will enable us to look the world clearly and calmly in the face. We
know how
in extreme cases
the inquietude of conscience will make a man afraid
to meet his fellow-man. Probably much of the reluctance that is observable
among Christians to reprove unrighteousness and assert cause of truth may be
traced to a consciousness of their own inconsistency
which makes them ashamed
to condemn what they too often practise
and recommend what they are apt to
neglect. It is quite essential
in order that we be not ashamed before men
that we be not ashamed at the tribunal of conscience. The world is very
disposed to impute wrong motives to the professors of religion--to put a false
construction on actions which should excite the praise of all honest and
well-meaning men. What is to secure Christians in the midst of unceasing
endeavours to laugh them to scorn? They must uphold the characteristics of God’s
people
and have respect unto all God’s commandments. There is no other receipt
against shame. The people of God must carry religion with them into every
business of life
and see that all scenes are pervaded by its influence.
Christians should bear themselves with that lofty dignity which no calumny
could disturb.
III. The man of God has no cause to be ashamed when he stands before
God. Here it will not serve our argument to say that there is no love of sin
for every offence must be known. Indeed
if the blush is to be removed from our
hearts
only by a consciousness that though God may search us and try us
He
will find no evil in us
we must be left without confidence. But the people of
God have respect unto all God’s commandments; and amongst these from the first
have been reckoned the commandments which relate to faith. Here we have the
ground-work of confidence before God
notwithstanding our own insufficiency.
There is a breadth and fulness in the work of atonement which makes it
commensurate with every necessity
leaving nothing unperformed which either
human wants or Divine honour could demand. Then how are God’s people to be
ashamed before God? (H. Melvill
B. D.)
Never ashamed
The explorer
may be ashamed because the route he has patiently followed may lose itself in
the waste
or the theory he has adopted may fail to explain all the facts. The
discoverer may be ashamed because the unknown substance will not yield up its
secrets to his tests. But God’s people shall never be ashamed--never in this world
never in the next. In the hour of death and in the day of judgment
never
ashamed.
I. Never ashamed in offering prayers which God has Himself indited.
There are many prayers
doubtless
in which we shall be ashamed. We endeavour
to impose our will on the Eternal
with strong cryings and team
as though to
carry His unwillingness by the rush of our assault. Nay
it is not thus that we
shall prevail. Of these prayers we shall often have good reason to be ashamed.
But the true prayer is far other than this.
II. Never ashamed in our appeal for help against temptation.
Temptations do not cease with increasing years. There may be now and then a
brief lull and respite
but the storm will break with all the greater
intensity. The temptations which you overcame in earlier life will come back
again
urged on you by cleverer
subtler
more crafty spirits than before. Our
only hope is to remain in union with the Risen
Living Saviour
whose Name is
above every name
so that at the Name of Jesus every knee shall bow of things
under the earth.
III. Never ashamed in the result of words which He has given us to
speak
or in the missions on which He has sent us. We may be very often ashamed
as we consider the result of the elaborated sentences and perfected style; very
much ashamed of the net result of enterprises which we have planned and
executed with consummate care. Where are your sheaves? I have none. And why is
this? Because our work has been in the power of the flesh.
IV. Never ashamed of our hope. (F. B. Meyer
B. A.)
Verse 27
My people shall never be ashamed.
Religion
a source of constant confidence
Joel was the bearer of very heavy tidings. Their sins had exceeded
the bounds of Divine patience.
I. The character
under which the persons mentioned in the text appear before us. He calls them
“My people.” This shows that they belong to God by some peculiar appropriation.
He speaks of them as having His favour
as deriving blessings from Him
and as
feeling
under a consciousness of His presence abiding with them
a confidence
which the wicked never possess. They are a chosen people; a sanctified people;
and an obedient people. They are always set upon obedience
and sorry when they
do not render it.
II. The honourable
and encouraging statement which God makes concerning them. “My people shall
never be ashamed.”
1. They shall not
be ashamed of their principles. Which serve them at all times. And they are
good
profitable to society
and calculated to advance the interests of men!
2. They are not
ashamed of the singularity which distinguishes their conduct.
3. Of the
confidence which they repose in God. And they shall not be ashamed amid the
terrors of the last great day. (W. Curling
M. A.)
Not ashamed
After the desolation caused by the locusts is to come a time of
great fruitfulness. In the words
“My people shall never be ashamed
” we have a
great principle of God’s government announced
and the promise is emphatically
repeated.
I. The significance
of the promise. It covers all history
and the whole individual life
and
reaches on “within the veil.” The promise involves--
1. An implied
assertion of surrounding troubles and conflict. Much which is calculated to put
men to shame
and to cause doubt and sorrow; e.g.
loathsome diseases
fearful crimes
error perverting and hindering truth
drunkenness
ignorance
immorality at our doors and in our streets. Where sin is
there must be shame.
2. An express
encouragement to stedfast faith. God “undertakes for” His people.
3. A sure
prediction of final triumph. The promise has progressive fulfilment. Shame and
fear are again and again beaten back until the last victory comes
and shame
and sin are left behind for ever.
II. The character
of those to whom the promise is made. God’s people are put in antithesis with
the heathen
the ungodly
the unbelieving. They are those who have turned to
Him in true penitence
have experienced His pardoning love
and now trust in
Him. They are “led by the Spirit.” Can we take the comfort of this promise? On
one side of man’s destinies is certainty of shame; on the other
assurance of
glory. Troubles shall issue in joy; trials shall conduct to triumph. (W.
Saumarez Smith
B. D.)
Verses 28-32
Verse
28
And it shall come to pass
afterward
that I will pour out My Spirit upon all flesh.
The new Gospel era
The prophet had encouraged
the nation to repentance by announcing the temporal blessings which would be
consequent thereon. They would get the former rain
they would get the latter
rain. The floors would be filled with wheat
and the fats would overflow with
wine and oil. Desolation would vanish
plenty would return. This was the lower
sphere of benediction consequent upon their repentance. Now the prophet
mentions the higher blessing to follow
--the spiritual
of which the temporal
was but a type.
I. That
the new Gospel era would be characterised by a copious outpouring of the Holy
Spirit (Joel
2:28).
1. The
time. “Afterward.” “In those days.” To what time does this refer? To the days
of the prophet? To the era of the law? Or
to the time when the promised
Messiah should come? This outpouring of the Spirit seems to be connected by the
prophet with the secular prosperity of which he had been speaking. He probably
did not know the time to which his words had reference; but if it was in the
future it was as real to his faith as the present to his sight. This promise no
doubt had reference to the Messianic age
though Joel may not have been
cognizant of the fact. It was not fulfilled at Bethlehem
nor in Gethsemane
nor at Calvary
nor at Olivet. It was still “afterward.” It was partially
accomplished at Pentecost (Acts
2:17)
though there was concealed in it a deeper meaning than even Pentecost could
impart
the entire significance of which we are as yet ignorant. We live in
this afterward of time
and know its meaning
as did not the prophets of old;
but the afterward of the kingdom of heaven has yet to evolve the universal
reign of the Spirit of God.
2. The
author. “I will pour.” This outpouring of the Holy Spirit was to be of Divine
origin. It is the alone prerogative of the Eternal God to bestow the Spirit
upon mankind. Joel did not connect the gift of the Spirit in any way with
himself
or with any agency he could command. Nor did Peter on the day of
Pentecost. Prophets and apostles
however distinguished they may have been
were not the authors but the channels of spiritual energy. Man cannot give the
Holy Spirit to his fellow-man. Thoughtful books cannot bestow it; organisation
cannot impart it. This is the testimony of Scripture; this is in conformity
with human experience
and with the moral inability of man to originate good.
Hence we must go to God for it. We must wait His time. We must comply with the
moral conditions necessary to its reception. We must give Him the praise and
glory of its advent in any measure. All true spiritual emotion is from above.
3. The
extent. “I will pour out My Spirit upon all flesh” The Divine Spirit was to be
poured out without distinction of age
sex
country
or genius. It should be
given to universal man. It would not be confined to the covenant nation. The
poor
the slave
the unlearned--all should receive this gift. It would be
poured out; not drop by drop
but as a mighty shower; even as copiously as the
rain after the prayer of Elijah. The gift of the Spirit is not limited by any restraint upon
the Divine ability to give. It is not limited by time. Sin cannot stay it
for
grace abounds much more than sin. Then why is not spiritual influence more
potently with us?
4. The
effect. “And your sons and your daughters shall prophesy
your old men shall
dream dreams
your young men shall see visions.” This does not limit the
universal application of the promise
but simply gives examples of those who
shall realise it
and the effect it will have upon them. In the early ages of
the church
the miraculous gifts of the spirit were imparted; but they have
ceased
and
instead
we have illuminatio of soul
a beauteous insight into the
truth of God
bright visions of destiny: for these are the things which now
accompany and evince the presence of the Holy Ghost.
II. That
the new Gospel era would be characterised by the most alarming temporal
commotions. “And I will show wonders in the heavens and in the earth
blood
and fire
and pillars of smoke
” etc. God gives successive revelations of
Himself; revelations of the spirit of mercy
and also of the spirit of
judgment. The phenomena here named are physical in their nature
but have a
deep moral significance. The great events of Christianity have been signalised
by phenomena in the material universe. The guiding of the star at the birth of
Christ. The darkness of the sun at the Crucifixion. The wind and fire at
Pentecost. Nature is in sympathy with the great plans of God. The progress of
truth occasions many wondrous phenomena. It darkens many suns. It turns many
moons into blood. It is in conflict with dark prejudice
with wilful error
with the carnal mind
with sinful passion
with old custom
with proud
philosophy; hence the moral commotion intimated in the text
and illustrated by
the history of Christ. But all these commotions will be penetrated and
mitigated by the outpouring of the Holy Spirit
will yield ultimate quietude
when the voice of God shall be heard
and the peace of the Divine reign finally
established.
III. That
the new Gospel era would be characterised by a merciful arrangement for the
salvation of all earnest suppliants. “And it shall come to pass
that whosoever
shall call upon the name of the Lord shall be delivered
” etc.
1. Salvation
in the time of peril. The Gospel era shall provide safety for human souls
amidst the awful calamities which shall then befall the world.
2. Salvation
in the time of despair.
3. Salvation
on easy conditions. There might be mystery in the darkened sun
but not about
the salvation to be had. It is to be had from God by prayer.
Lessons:--
1. That
God is the author of all true reviving influence.
2. That
the gift of the Holy Spirit is co-extensive with the range of universal life.
3. That
in the Gospel era the Divine Spirit is richly manifest.
4. That
while we must anticipate times of moral commotion
we must also expect times
when the redemptive purpose shall be more fully manifest. (J. S. Exell
M.
A.)
The nature of the great
spiritual change which we anticipate
This prophecy was not
finally fulfilled upon the day of Pentecost. The effusion of the Spirit on that
day must be regarded as typical of the final outpouring of the Spirit in the
last ages of the world.
1. The
necessity of an effusion of the Divine Spirit in order to accomplish the change
that is needed. There never can be such a transformation
as the principles of
Christianity show to be required by the condition of the world
except by a
mighty and resistless agency on the hearts of men by the Holy Spirit of God.
The necessity of this
effusion will appear if you consider--
1. The
absolute and perfect failure of all agency apart from Him
which hitherto has
been employed by man.
2. The
precise and essential nature of the change which is anticipated and desired. It
is not a change in the external aspect of things
it is a change of principle;
it is a change of motives; it is the transformation of all opposition on the
part of man towards the government of God
and interests of eternity.
3. The
appropriation to the Divine Spirit of the various offices which are assigned to Him in
the economy of redemption. It is the Spirit who quickens
who converts the
soul
who urges to faith
who instructs
guides
consoles
seals
etc.
4. The ascription
to the Spirit of the great change in the latter day which we are led to
anticipate throughout the whole structure of the prophetic writings. Whoever
looks for the renovation of future times
and the amelioration of the state of
man
to any agent short of the one to which we now ascribe it
is most
grievously mistaken
and does most impiously blaspheme.
II. The
mode in which the effusion of the Divine spirit will be conducted.
1. The
effusion of the Divine Spirit will he preceded by remark able and extensive
providential changes in human society. With regard to the precise
instrumentality employed
few would venture on distinct assertion. Possibly
much public agitation and national convulsion may he necessary.
2. It
will be immediately associated with the propagation of the Word of God
and the
use of importunate prayer.
3. The
effusion of the Divine Spirit will be imparted with great and extraordinary
rapidity. Hitherto there has been but a slow impartation of spiritual
influence. Two topics need consideration.
(1)
Whether the era of the final effusion of the Spirit will be introduced by
miraculous agency.
(2) At
what time may the effusion be expected.
III. The
effects which the
effusion of the spirit will produce. On the Church--removing its ignorance
and
healing its divisions: sanctifying its members. On the world--it shall then be
given to God. (James Parsons.)
Prosperity and the Spirit
Upon the promises of
physical blessing there follows another of the outpouring of the Spirit: the
prophecy by which Joel became the prophet of Pentecost
and through which his
book is best known among Christians. The order of events makes us pause to
question: does Joel mean to imply that physical prosperity must precede
spiritual fulness? It would be unfair to assert that he does
without
remembering what he understands by the physical blessings. To Joel these are
the token that God has returned to His people. The drought and the famine
produced by the locusts were signs of His anger and of His divorce of the land. The proofs that
He has relented and taken Israel back into a spiritual relation to Himself
can
therefore
from Joel’s point of view
only be given by the healing of the
people’s wounds. In plenteous rains and full harvests Goal sets His seal to
man’s penitence. Rain and harvest are not merely physical benefits
but
religious sacraments: signs that God has returned to His people
and that His
zeal is again stirred on their behalf (Joel
1:18).
This haste be made clear before there can be talk of any higher blessing. God
has to return to His people and to show His love for them before He pours forth
His Spirit upon them.. . . From
Joel’s standpoint physical blessings may have been as religious as spiritual
but we must go further
and assert that for Joel’s anticipation of the baptism
of the Spirit by a return of prosperity
there is an ethical reason
and one
which is permanently valid in history. A certain degree of prosperity
and even
of comfort
is an indispensable condition of that universal and lavish exercise
of the religious faculties
which Joel pictures under the pouring forth of
God’s Spirit. The history of prophecy itself furnishes us with proofs of this.
And has it been otherwise in the history of Christianity? An acute historian
observes that every religious revival in England has happened upon a basis of
comparative prosperity. (G. Adam Smith
D. D.)
The manifestation of the
Holy Ghost
Joel appears to move “in
the circle of moral convictions
and of eschatelogical hopes.” He has been
called “the prophet of the manifestation of the Holy Ghost.”
I. A
prediction of the coming of the Holy Ghost.
1. “I
will pour out.” These words suggest the abundance of the gift.
2. The
effusion was to be “Of My Spirit
” that is
the Holy Ghost.
II. The
extent of that manifestation.
1. “Upon
all flesh.” This means upon all mankind. Giving the idea of an universal
religion.
2. The
gift is said to descend upon all “flesh
naming that which is lowest in our
nature.
3. The
outpouring only began on the day of Pentecost.
4. This
outpouring will continue to flow on as long as the world lasts. See three
effects of the Spirit’s presence and operation in the souls of men
which are
of the
Greatest practical
moment--
1. His
presence has given a greater malignity to sin
m that
through His indwelling
sin is now brought so near to the Holy God; because the light which the Spirit
imparts robs sin of the excuse of ignorance. And because sin is now committed
in spite of that new power to resist it which is bestowed by the presence of
the Holy Ghost.
2. The
presence of the Spirit
with His fruits and gifts
carries with it a higher
standard and ideal than that of the old covenant.
3. The
presence of the Spirit should impart fervour to all devotional exercises. (Sunday
in Church.)
The promise of the Spirit
We
as well as the people
of nineteen centuries ago
have an interest in the prophecy of Joel.
Whithersoever the quickening influences of the Spirit of God shall come
there
shall be spiritual life. And is not this the real want of the age? The term
revival is frequently mentioned in these days.
I. What
is a revival? It is the renewal in effect and continuation of what took place
under the preaching of the Word at Pentecost
when thousands of spiritually
ignorant and perishing men were first quickened. Religion is a life
even the
life of God in the soul. Without spiritual vitality there can be no real
personal religion. Spiritual life is kindled in the soul by the Spirit of God.
The first indications of this life are generally
not invariably
alarm. Its
first act is faith. This life requires nourishment
and that is supplied
chiefly by the Word of God and prayer. It has its inward growth and its outward
manifestations. The spiritual life may be likened to an exotic. Revivals
or
what is equivalent to them
are in separate departments of life found to be
universally and indispensably needed. The Reformation in Germany was a gigantic
revival. About 1743
within two or three years
thirty or forty thousand souls
were born into the family of heaven. Numbers object
to extended religious
manifestations
because of the excitement which sometimes attends them. Some
measure of excitement is
however
in the nature of things
inseparable from a
time of awakening
either of one or of many. Many object to seasons of revival
because of the suddenness with which some conversions are effected: but there
are various operations of the Spirit. A revival is just the gracious sovereign
putting forth of Divine power on a great scale
to effect largely what in
ordinary times takes place in one here and there through a community.
II. What
are the signs that a revival is needed by us? Weakness and fainting in some
and death in others. What is Christian life in its essence? It is the
implanted
earnest
ever-expanding taste for and aspiration after the living
God
reconciled in Christ
as one’s all in all. It is that this state may
become the state of every one of us
we need a revival.
III. What
are the hindrances to a revival among us? Their name is legion.
1. Hindrances
in the Church. Unbelief is the sin which most easily besets us. It is the
common crying sin of the Church. We are straitened in our own faith and hope.
Dis union. Conformity to the world.
2. Hindrances
in the world. Ignorance
indifference
infidelity
intemperance.
IV. What
are the means by which we and others might receive a revival? Earnest
scriptural
impressive preaching. Earnest
instant
individual
and social
prayer. Domestic discipline
instruction
and family worship. If we are to be
Christians at all
we must be growing Christians. There is no such thing as
standing still in the Divine life. Life is a battlefield on which the Christian
soldier is either gaining ground or losing it. (James Stirling Muir.)
The outpouring of the Holy
Spirit essential to a revival of religion
I. The
animating prediction. Note the object promised
it was the Spirit. The term
Spirit is used to denote His miraculous and gracious influences. The Spirit is
a person. The influences of the Spirit may be considered as miraculous and as
common. The former were peculiar to the apostolic age
the latter must be
regarded as the privilege of believers in every period of time. Observe the
persons who shall receive the Spirit. It will be “poured out upon all flesh.”
This embraces the whole human race. Observe the season when this prediction
will be verified. The “last days
” i.e.
this entire present
dispensation
the final economy of mercy to the world.
II. The
glorious effects connected with the dispensation of the spirit. Notice the
blessings of the Spirit
as seen in the apostles--they were qualified by it for
their work. And as it respects the revival of religion
the Gospel is attended
with extraordinary success.
III. The
means by which this Divine influence may be more eminently enjoyed by us in the
present day.
1. By a
more decided and elevated tone of piety in the members of our churches.
2. By
consecrating much time to devotion.
3. By a
distinguished zeal in the promotion of those institutions which advance
Immanuel’s cause.
4. By
increasing harmony and affection among the disciples of Christ. Love to the
brethren is the peculiar excellence of Christianity
the badge of discipleship
and the glory of religion. (W. Yates.)
The promise of the Spirit
This is the great Old
Testament promise of the gift of the Holy Spirit; the first in order of time
the first in degree of importance. In the earlier Scriptures we find occasional
allusions to the work of the Spirit. The prophecy of Joel contains the first
utterance upon this great subject. Joel is thought by some to be the oldest of
the Hebrew prophets who wrote. The structure of this prophecy is very simple.
In the first we find God’s judgments upon His people. Their obtaining mercy.
The punishment of their enemies. In the remainder of the book we have--
1. The
call to repentance.
2. The
promise of blessing.
3. The
judgment of the ungodly.
Of the promise of the
Spirit
which is the culminating point in the announcement of blessing
we have
the warrant of St. Peter for saying that it received a fulfilment on the day of
Pentecost. The expression “pour out” cannot be applied literally to a Divine
person. It is symbolical
and adopted from the promise of rain in verse 23. The
Lord Jesus
during His ministry
took up the promise
and both expanded and
renewed it. There was
however
a condition upon the fulfilment of which the
gift of the Spirit was contingent. The glorification of Jesus was to precede
the outpouring of the Holy Ghost. It was to be the peculiar office of the
Spirit to “testify of
” and “glorify” Christ
by “taking of the things of
Christ
and showing them to His people.” But while we see in Pentecost a
fulfilment of the prophecy
we may ask whether the Old Testament promise was
exhausted upon the day of Pentecost. Certainly it was not. The prophecy is
asserted by St. Peter to be co-extensive with the Divine calling
to run side
by side with that calling so long as it shall continue
to belong therefore to
the whole Christian dispensation. The “last days” is the New Testament term
descriptive of the entire interval between the first and second advents. There
are certain special and peculiar manifestations of the Spirit. God at times
vouchsafes a gracious outpouring both upon the Church and the world. Have we
any ground for expecting any such remarkable visitation in the present day? In
examining the structure of the prophecy of Joel
we note the following
sequences:
(1) The
call to repentance
addressed to the professing people of God
(2) The
promise of blessing
culminating in the promise of the Spirit.
(3) The
announcements of judgments to be inflicted upon the enemies of God and His
Church. This sequence of events took place in connection with Pentecost.
There was then--
(1) The
universal preaching of repentance to the Jewish nation.
(2) The
outpouring of the Spirit.
(3) The
infliction of signal vengeance upon those who proved themselves to be the
deadly enemies of the true Church of God.
Are there any events of a
similar kind taking place at the present time? It has been too much the habit
with Christians to rest satisfied with a very partial and moderate fulfilment
of the promise of the Spirit. It is scriptural to indulge the expectation of such
a holy revival. It is desirable that such fulfilment should take place. It is
possible
may I not say probable
that such blessed results may be
accomplished. But in what way are we to act
so that we may reasonably expect
the blessing?
1. Remove
the hindrances which stand in the way of such outpouring of the Spirit. The
unholiness which exists in the Church of God. Ignorance and misapprehension
regarding the work of the Spirit
and the nature of religious revival. The
personal responsibility of all Christians in relation to the extension of the
Redeemer’s kingdom is not felt as it should be.
2. Adopt
the means by which a religious revival may be promoted. The faithful preaching
of the Divine Word. Real
hearty
believing
united
and persevering prayer. (Emilius
Bayley.)
The Holy Spirit promised
The development of the
redemptive scheme is by a succession of stages. Each stage is an advance upon
the preceding. The finger of prophecy as well as of providence points forward.
The eyes of the heathen were turned lack ward. Their golden age was past. Not
so the Jews. So Christianity is a religion of expectancy. Though in the final
stage of the world’s development
we are far from the end of that stage. The
remedial agencies are working
but the remedy is not yet wrought. We have a
sufficient revelation
but we have not yet fathomed it. We have a fixed though
not a finished faith. Christianity is aspiring
hopeful
confident. The Holy
Spirit made known
through Joel
that in the ages to come there would be established
through His own abundant and universal effusion
a new order of things
unspeakably more glorious and happy than anything hitherto known.
I. The
extent of the blessing. Extent both in the sense of amplitude and degree. The
promise is to all
without distinction of age
sex
nationality
or degree. The
Spirit of God had been in the world before the last days began
but
in no such
plenitude and power as after His effusion. The words “pour out” imply abundance
and richness. The three usual forms of special Divine revelation known to the
Hebrews
--prophecy
visions
dreams
--indicate the fulness of the blessing; and
the inclusion of all classes
down to slaves
shows the extent of the blessing.
Nor is the prophecy confined to the Hebrew nation. On the Gentiles as well as
the Jews was the Spirit poured out. The true doctrine as to the extent of the
Holy Spirit’s operation may be thus summarised.
1. The
expression “all flesh” is to be taken literally
including not only all the
nations of the earth
but every individual of every nation. Not that the Holy
Spirit has the same direct influence upon all. That is not possible
since the
means and instruments through which He works are not at hand to the same degree
in all. Much of his work in the more favoured nations is in behalf of the less
favoured. This is true of individuals also. Man is part spirit
and is capable
of receiving and recognising the monitions of the Father Spirit. No soul of
man
not even the darkest and most degraded
is neglected by the Holy Spirit.
However dull it may be
still there is a con science
a Divine spark
and that
is responsive to the breath of the Divine Spirit. In numberless ways does the
Spirit make Himself felt all the way from childhood to age. And at times the
Spirit makes special appeals.
2. To
what extent
in the sense of degree
is the Spirit given? Thus far no response
on the part of man has been supposed. The Spirit comes to him self-moved
not
because man wants Him
but because He wants man. It is His aim to persuade man
to open his heart to receive Him. But man is free
and can open it or bar it
closer. With what measure of fulness and blessing does the Spirit come? The
language of prophecy leads us to expect great things. The fountain is
inexhaustible and the supply abundant. Fulness of possession is the only
natural limit of the promises blessing. As a matter of fact the Spirit does
fill every soul just so fast and far as He is permitted. It does not follow
that
if all were to receive Him to the fullest extent possible
they would
have Him in the same measure
or possess the same spiritual power. That depends
upon their capacity and ability. Nor does fulness of the Spirit necessarily
imply the possession of miraculous power. That power may depend on the
possession of peculiar natural gifts.
II. The
nature of the blessing.
1. The
gift of the Spirit is a gift of enlightenment. The natural man
however highly
endowed
fails to under stand “the things of the Spirit.” To them his mind is
dark; but when the Spirit comes into a soul
light comes with Him.
2. It is
a gift of purification. The Scripture emblems of the purifying power of the
Holy Ghost are water and fire. One cleanses by washing away
the other by
burning up impurities. Light let into a dungeon does not remove its foulness;
no more does illumination purify the heart; the Holy Ghost not only enlightens
but cleanses. He is water to wash away the impurities of sin
fire to burn up
the dross of nature.
3. It is
a gift of power. At Jerusalem the disciples were “endued with power from on
high.” The Holy Spirit in a man makes him an engine of power. He is strong to
endure
for God is with him. He is bold in speech
efficient in action
prevalent in prayer. Illustrate by St. Paul
Luther
Nettleton
Finney
Moody
etc.
4. It is
a gift of joy. Illustrated in the ecstasies of the early disciples. There is a
“joy in the Holy Ghost.” (Sermons by Monday Club.)
The outpouring of the
Spirit the property and security of the Church of God
I. The
subjects of this especial mercy. It is a word from the God of all grace to that
people
and touching their increase
who profess to be “the Church of God
which He hath purchased with His own blood.” Their increase are designated as
“all flesh
” “your sons and your daughters
” “your old men
your young men
”
“the servants
the handmaids.” “All that are afar off.” With this limitation
“As many as the Lord our God shaft call.”
II. The
mercy itself which is promised. The Spirit is the Holy Ghost
the third person
in the ever-blessed and glorious Trinity. The effusion
or pouring out
which
is here promised
is the communication of His precious influences
for
spiritual life
health
comfort
strength
love
wisdom unto salvation. The
similitude is taken from abundant and fertilising showers.
III. The
primary displays of its reception are to be noticed. “Sons and daughters
prophesy
” etc. See Acts
13:12.
Admonitions against the abuse of these special gifts is found in 1 Corinthians
12:7; 1 Corinthians
14:22.
IV. The
permanent power and presence involved in this promise. The power of the infinite
Jehovah is involved in His perpetual presence with His people. The
accomplishment of this promise constitutes the character
and demonstrates the
existence
of the true Church of the living God
wheresoever it is to be found
upon earth: and the permanent power and presence therein involved ensures the
existence and increase of that Church. (William Borrows
M. A.)
Your old
men shall dream dreams
your young men shall see visions.
Dreaming dreams and seeing
visions
The age is against us. The
youth of the world with its buoyancy has given place to the fin de siecle
the
old age of the weary Titan
with its spiritual fatigue. You feel this
everywhere. It is not only in our hard
analytic views of nature that we feel
this death of dreams; all life is alike. The young man to-day will find the
world no way congenial to the dreamer; it will only be through a thick fog that
he will see his visions. Take city life. How visionless all life seems to you
covered inch deep with dust
and that not of the cleanest. There is not much
space for poetry in the model lodging-house
or furnished apartments. A hive of
industry the city may be
but dreams and visions are no part of its output.
Turn to the factory. In old times man’s work was itself a dream. The factory system
has killed all that. To-day in every sphere of life the young man will find a
subtle penetrating realism banishing all visions
a fog that can be felt
chilling down every enthusiasm. Nevertheless
the prophet Joel was right:
dreams and visions are the very salt for all life
its one reality. All life
will ultimately be weighed by this one thing
--the ideals to which men stood
true in spite of every difficulty. Take the life of a nation. The study of that
life is history. Look then at Greece
Rome
Israel
or any other nation
and
you will find that its dreams and visions are the all in a nation’s history
which does not die. History is
in fact
but the science of regulated
enthusiasms and their results. Hope makes history a progress instead of a
cycle. The deathless element in English life and history does not find its way
into our text books. Its real gold is those priceless ideas of liberty
law
and true individuality
which have been the lode-star of her destinies. The
most certain verdict of history is this: when a nation once loses its dreams
and visions
its end has come. That which is true of the nation is no less true
of the individual. The value of every man must ultimately be reckoned by the
only changeless standard of value--the dreams and visions that were his. We
must be careful not to narrow down the currency of heaven to realisations only.
The history of religion
in fact
is but the record of how the enthusiasms of
some enthusiast have permeated and changed the lives of men. Buddhism
Mohammedanism
Jesuitism
are all the slowly stiffening result of mighty dreams. Urge every
young man to be an idealist. Do not be ashamed to have your enthusiasms. The
true idealist never lives in cloudland; he ever seeks to have his home amid the
stern realities of life. He seeks to lift the real up to the ideal. Take the
roughest blocks
and be a seer
like Michael Angelo; see in them what God sees
the possibilities of higher things. It is the idealism of Jesus that is the
salvation of the world. You can be an idealist even in business. Take your
dreams and visions into life as a citizen; into your politics; into your home;
into the Church. (Herbert B. Workman.)
A quickened imagination
Joel dips into the
far future and sees the downcoming of the Holy Ghost. So clear is his vision
that he minutely notes the effects of this marvellous effusion. But the signs
we expect him to enumerate he misses. Not a word about a whiter heart and a
nobler life
about miraculous power
or irresistible speech. All these he ignores;
it is the unexpected and apparently the secondary and unimportant effects that
fasten his attention. To him the outstanding feature of the days of the Holy
Ghost is a quickened imagination--a power to dream dreams and see visions. If
man be compared to a house
there is the cellar which is dark and
self-contained
representing the appetites and impulses
there is the ground
floor with the windows of taste and smell looking out upon the immediate
neighbourhood
there is the upper storey whose windows of seeing and hearing
command a wider prospect
and there is the highest storey with the window of
the imagination opening out into the vast unseen. When this house becomes the
temple of the Holy Ghost all the rooms are beautified and all the windows
cleansed; but to the prophet the window that gleams the brightest is the roof
window
the faculty that is stirred the deepest is the imagination. The old men
had been dwelling in the lower rooms all the days of their lives
and during
all the long years the upper stories had been all but forgotten. The windows of
the imagination are darkened by dust and curtained by cobwebs. When the Spirit
comes there is cleansing enough
but on account of the long neglect the window
will never become translucent again. The objects seen through will be vague and
shadowy. The old men only dream dreams. The dreaminess comes from the neglect.
But the young men led by curiosity and romance have explored all the rooms from
the roof to the basement. All the windows have been put to use
even if the use
has not always been the noblest; and under the influence of the Spirit they
become clear as crystal
through which are seen definite and luminous the
realities of the unseen. The young men see visions. Their imagination is
unspoiled by worldliness and neglect. But in old and young the action of the
Spirit is the same
only in the one it revives the embers
and in the other it
fans the flame. It is strange that the prophet should have singled out the
imagination
for the coming of the Spirit is as the coming of the spring.
Everything in its track is born again. The spring causes a tide of life to rush
through all creation
and all but burst everything. The buds burst into
blossom
the hard crust of the earth bursts into green
and the birds burst
forth into song. All nature is roused into an extraordinary activity. When God
comes into a man’s soul it is the same; every faculty is stirred
every power
is quickened
the heart is tenderer
the mind is clearer
the senses are
keener
the body is healthier; a wondrous tide of life rushes through the whole
man. The Spirit comes as a mighty wind
and as all the multitudinous leaves of
a tree are swayed by the wind
so are all the faculties of a man swayed by the
Spirit. But stirred as are all the soul’s activities it is the extraordinary
activity of the imagination that catches the eye of the prophet. But why this
strange selection? The choice is strange because it is right
and daring
because it is according to the mind of God. He singles out the imagination
because when God’s Spirit descends on men His principal work is to make them
realise the spiritual world; and the realisation of the spiritual world is the
task of the imagination. All around us there is a world of matter and motion
with its hills and plains
minerals and forests
towns and streets and
factories. We see it with our eyes
and are familiar with its features and
movements. But vast as this world is
it pales into insignificance beside the
great unseen world that is above and around and within us
a world that
outleaps all measurement and outruns all duration
more real than the solid
earth
more permanent than the everlasting hills; the home of God and Jesus
of
angels innumerable and the spirits of just men made perfect
to be seen by no
eyes of flesh
seen alone by the eye of the soul--the imagination. (Thos.
Phillips.)
Seeing God in dreams
You may say of a dream
that it is nocturnal fantasia
or that it is the absurd combination of waking
thoughts; but God has honoured the dream by making it the avenue through which
He has marched upon the human soul
decided the fate of nations
and changed
the course of the world’s history. Does God appear in our day
and reveal
Himself through dreams?
1. The
Scriptures are so full of revelation from God that if we get no communication
from Him in dreams
we ought
nevertheless
to be satisfied.
2. All
dreams have an important meaning. They prove that the soul is comparatively
independent of the body.
3. The
vast majority of dreams are merely the result of disturbed physical conditions
and are not a supernatural message. A great many dreams are merely narcotic
disturbance. Do not mistake narcotic disturbance for Divine revelation.
4. Our
dreams are apt to be merely the echo of our daytime thoughts. The scholar’s
dream is a philosophic echo. The poet’s dream is a rhythmic echo. It is
however
capable of proof that God does sometimes in our day appear to people
in dreams. All dreams that make you better are from God. It is possible to
prove that God does appear in dreams to warn
to convert
to save men.
Illustrate: John Newton’s dreams. (T. De Witt Talmage
D. D.)
The properties of the
Gospel dispensation
This prophecy was
fulfilled to the letter
as described in Acts
2:1-47.
nine centuries afterwards. By the Gospel dispensation we mean the Church. The
Christian dispensation was to be a spiritual dispensation. The older was a
religion of form. It represented truth. It was a school of object-lessons
a kind of
kindergarten. It was a system of forms so perfect as to command the admiration
of all ages to the present time. The kingdom the prophet foresaw would be set
up would not be dependent on these earthly forces--authority
wealth
intelligence--but
upon something far beyond and above. The Spirit of God was to be its energy
its potent force. This spiritual outpouring had its power in these facts--
1. It
communicated God to us.
2. It
associates God with us.
3. It
develops God in us.
Observe the development of
power when there is this pouring out of the Spirit. A prophesying power; and a
witnessing power. We have also brought out in this prophecy the fact of freedom
following the outpouring of the Spirit. Freedom from the guilt of sin. Freedom
from the bondage of sin. Freedom from all fear because of sin. And we are told
that this outpouring of the Spirit would be accompanied with great convulsions
mighty signs. So it proved. In view of our privileges as partakers of the
Spirit
what is our duty? We should seek more and more of this outpouring
and
we should seek to bear witness everywhere to the truths it reveals to us. (C.
H. Tiffany
D. D.)
The Gospel dispensation
This passage exhibits the
leading features of Christianity.
I. The
gospel dispensation was to be characterised by spirituality. “I will pour out
My Spirit.”
1. Formerly
the Spirit dwelt with man.
2. Whereas
formerly the Spirit dwelt with men
now He dwells in them
There is a
sense in which the Spirit was not given to men before the day of Pentecost.
This sense is explained in John
14:15-17.
Jesus was the first human being in whom the Spirit abode
II. The
Gospel dispensation was to be characterised by liberty. “In Mount Zion and in
Jerusalem shall be deliverance.”
1. The
Gospel finds us in chains.
(1) In
bondage under the tyranny of sin.
(2) He
also trembles under the tyranny of death.
(3) The
terrors of hell are upon him.
2. But
the Gospel bursts our bonds in sunder. The believer is justified by the merits
of Christ.
III. The
Gospel dispensation was to be characterised by power. “I will show wonders
”
etc.
1. Here
are marvellous spiritual signs. Prophecy
as prediction and as preaching.
Visions. At the inauguration of Christianity there were apparitions. Throughout
the dispensation there have been spiritual revelations. Dreams.
2. Here
also are stupendous physical wonders. Some of these were associated with the
great transactions on Calvary. Some were associated with the complementary
transactions upon Zion. These wonders show that Omnipotence is behind the
truth.
IV. The
Gospel dispensation was to be characterised by expansiveness.
1. Its
salvation is universally free.
2. The
conditions of this salvation are level to all capacities.
3. The
expansiveness of the Gospel triumphs over conventionalities. Both the social
and the national. (J. Alexander Macdonald.)
The coming conflict
No gift of God is intended
to remain a gift only. Gifts are means to serve other ends. The rain is a gift
but it is a means toward the harvest. The gift of the Spirit suggests a harvest
for which that precious rain of God descended. The gifts are bestowed in
anticipation of the hour when they will be needed. The responsibility is not
the responsibility of possession merely
but the responsibility of
anticipation. The hour comes when the tests of God will be applied. How very
real the vision of the great conflict is in the prophet’s eyes. It is as real
and as vivid in its reality as the plague of locusts
He has no doubt that it
will take place. He has no doubt about its issue. The power which makes certain
the issue
and gives security to the combatants has been vouchsafed. The gift
of the Spirit is the gift of safety. The principle of spiritual life is
independent of time. There are things which we can prepare for better when we
know the hour; but in the things of the Spirit it is better to prepare not
knowing the day nor the hour; for the readiness is the readiness of a spiritual
quality which cannot be attained in a moment
nor yet by a fixed hour. The
spiritual principle in the words of the prophet is
that every gift of the
Spirit must be followed by some decisive conflict--in which all the forces
which are allied with the Spirit are thrown into antagonism with all that are
hostile to the Spirit. Was it not so after the day of Pentecost? The gift of
the Spirit was the revelation of the kingdom of the Spirit. But what war
followed! It is thus that the order of God succeeds itself. His first gift is
love. His second is illumination. His last is conflict. In the Gospels
the
gift of earth’s bounties comes first. Christ feeds the multitude. The gift of
vision in the darkness follows. He reveals himself in the darkness on the sea.
The third stage is achievement
or readiness to face the conflict. To the
disciple ready to venture the raging waves He says
“Come.” God never calls men
to trial but He first prepares them by a gift of power and illumination. In
other words
the fresh baptism of the Spirit is to prepare for the baptism of
fire. Fire purges in the truest sense; water cleanses. Fire penetrates to the
very heart of things; water may leave much that is corrupt to decay and to
destroy. I am no friend of working through mere terrors
but we may remind
ourselves that the questions which are stirring around us are just those which
are calculated to test in the most complete and thorough way the foundations
and structure of society as we now know it. Take the condition of Theology
the
tenets of Socialism
the reconstructions demanded by evolutionary theories. But
we know enough in current literature and current thought to satisfy ourselves
that we need not be shaken in mind or troubled should some fiery trial try us.
May we not say that the trial begins in the mind of every man who tries to
apply the teaching of Christ his Lord in all loyal simplicity to the facts of
life and duty? Who may abide? Who can come forth bright and purged from this
flaming baptism that is in store for the men and women of this generation?
Would not the answer be
he alone can sustain that ordeal who has been prepared
in the fire for the fire; he alone can stand in the day when all things are
shaken whose character and spirit are built up of those very things which
cannot be shaken? Better fall into His consuming fire that in that flame all
evil
self--all folly and weakness may be burned up
than wait unpurged for the
day which shall burn like an oven. When He baptized us with the Holy Ghost and
with fire
did He not baptize us to sacrifice
even the sacrifice of our bodies
and souls
a living sacrifice to Him? He who
led by the Spirit
makes his life
a sacrifice
and passes through the fire feeling it for very love’s sake to be
no fire--need not fear the day of the Lord
for on such the fire of the fierce
trial of the world has no power. (Bishop Boyd Carpenter.)
The seer
The preacher need not fear
the taunt that he is an other-worldly man
a dreamer
a visionary. He may
accept it with satisfaction
for it is true. His main concern lies in the realm
of the unseen. He does business in deep waters. He stands face to face with the
eternal. The Japanese cherish a tradition concerning Sho-Kaku. They say that
even when a lad
he loved to wander among the beech-trees
and up the green
slopes of the mountain
where his solitary musings brought him such gentleness
that he never hurt any living thing
and such purity that the tropical rains
could not wet the web of wistaria fibres which clothed him! Such virtue and
merit became his that at length the material world became quite subject to him.
He could walk upon the water
fly through the air
see into the future
and
heal the diseases of his friends. Then he was commanded to undertake a more
difficult achievement
and
as a means towards success in it
to ascend the
summit of Mount Omine in Yamato. He neither doubted nor delayed
but hewed for
himself a path to the far-away mountain top; and when at last he reached it
standing on the bare space of jasper
no larger than a threshing-floor
polished smooth with many storms
he beheld a weird sight. There stood a huge
white skeleton
grasping in its bony hand a great untarnished sword. An inward
voice bade him
if he would triumph in the mighty enterprises marked out for
him
to secure that glittering weapon. Yet it was no easy task. He grasped the
sword
but the dead hand clung to it; he tried to wrench away the whitened
bones
but they were as riveted iron
until he bethought himself of the ‘spells
of the spirit
’ and as he uttered them the skeleton limbs relaxed slowly
and
the sword dropped
so that he could seize and brandish it triumphantly in the
light of the setting sun.” The eastern legend enshrines a truth of universal
application. The men who have been most despised as visionaries
as dreamers of
dreams
as other-worldly men
have done more to shape this world than have
their more practical critics.
I. The
preacher must have a vision of Deity. A man who has had no personal experience
of the presence and power of God cannot possibly impress others with the august
and intense reality of things eternal. In the journal of an old Puritan Divine
were found these words: “Resolved that
when I address a large meeting
I shall
remember that God is there
and that will make it small. Resolved that
when I
address a small meeting
I shall remember that God is there
and that will make
it great.” It is said that
when Chrysostom was composing his sermons he was
wont to fancy that the communion rails around the pulpit were crowded with
listening angels. It was a splendid inspiration. But the truth is grander
still. Dr. Gordon dreamed that
when he preached
the Christ sat in the pew. It
is verily so. The preacher needs such a vision of Deity as will fill his whole
horizon with the grandeur of the Divine
and assure him
in the hours of
loneliness and listlessness
of the stupendous fact that God is his Witness and
Co-worker.
II. The
preacher must have a vision of humanity.
1. He
needs a vision of the sinfulness of men.
2. He
must have a vision of the inner life of men. He must know that the most
careless of his hearers is not really so callous as he seems. Every man
in his
secret and silent moments
has thoughts of God
and sin
and eternity
that
will not be silenced. And no man who has had a true vision of humanity will
take it for granted that any man is absolutely without some prickings of
conscience with regard to personal sin. He will carry Christ to every soul that
is “aching and longing” after Him.
3. He
needs a vision of the possibilities of men. The preacher is like Little Nell in
“The Old Curiosity Shop.” You remember how she discovered the sin in which the
old man had become absorbed in the dreadful city. So she took him by the hand
and led him away from it all
out into the green fields
and away to a happier
purer life. It is the privilege of the man of God to take men by the hand
and
lead them out of the murky atmosphere of their sins into the purity and
sublimity of the Divine salvation
Christ saves from the nethermost depth to
the uttermost height.
III. The
preacher must have a vision of eternity. This will add solemnity to all his
work. He cannot afford to trifle. The biographer of Archbishop Leighton tells
us that
in the days when it was the custom of the presbytery to inquire if all
the preachers bad “preached to the times
” Leighton acknowledged on one
occasion that he had not. He was asked why. “Surely
” he replied
“if all these
brethren have preached to the times
one poor brother may be allowed to preach for
eternity!” Napoleon
we are told
found an artist engrossed in his
painting. “What are you doing that for?” the Emperor asked. “For immortality!”
the artist proudly replied. “How long will your canvas last?” inquired
Napoleon. “It will last for at least a thousand years
sire!” answered the man.
“Aha!” responded the Emperor
“we have now an artist’s conception of
immortality!” We have a loftier ideal than that. The preacher deals face to
face with the intensities of eternity. He has a vision of the glories of heaven
and he toils that he may “allure to brighter worlds
and lead the way.” He has
a vision of bell
and he is prepared to labour day and night that he may save
his fellow-men from such a fearful doom. Harrison Ainsworth has drawn
in
Solomon Eagle
a picture of the passionate earnestness that becomes an
enthusiast who believes his fellows to be doomed
and would warn them of their
peril. Lord Lytton has drawn a similar character in Olinthus
who
on the night
on which Pompeii was destroyed
hurried from place to place entreating men to
repent. “Are we as anxious about men
” asked Dr. Dale
“as our fathers were? On
any theory of eschatology there is a dark and menacing future for those who
have been brought face to face with Christ in this life
and have refused to
receive His salvation
and to submit to His authority. I do not ask whether the
element of fear has a great place in our preaching
but whether it has a great
place in our hearts
whether we ourselves are afraid of what will come to men
who do not believe in Christ
whether we
whether our people
are filled with
an agonising earnestness for their salvation.” (F. W. Boreham.)
The dreams of youth
“The thoughts of youth are
long
long thoughts.” Pity the one who has no dreams
for it means he has no
ideals
and if youth has no ideals manhood will be very commonplace. We have no
patience with those who cynically sneer at the visions of youth and dash cold
water upon all early hope and ardour
prophesying with a cynical assumption of
wisdom an inevitable disappointment
a bitter disillusioning
I. Dreams
of prosperity. This may seem to be the basest of all the dreams that youth can
cherish
and if it simply means a dream of gain to follow gain till the dreamer
can take his place among the wealthy
and secure that which money can purchase
it is not a vision to be encouraged. But there is a limited sense in which the
dream of prosperity is not unworthy. If a young fellow starting his business
career recognises that there are at least three possible courses open to him-
(1) To
take always the line of least resistance
and thus to be classed with the great
crowd that is to be rated at a current market value for the particular type of
labour of which he is capable; or
(2) so
to devote himself to the details and affairs of his special calling as to make
himself of more value than the average employee
and thus to secure a better
financial return for his services
a larger respect from his comrades in toil
and the inward satisfaction of “something attempted
something done”; or
(3) to
so further devote himself to his toil as by the concentration of all his
energies
the insight of a quicker intelligence
the application of brains to
the problems of commerce
and the possession of the rare gift of recognising an
opportunity
coupled with the courage to seize it
he may rise to the front
rank of the army of commerce; then I say that the settled determination to take
according to his ability either the second or third of these courses
and the
dream of legitimate prosperity resulting therefrom
is by no means to be
condemned or discouraged. But
young men
let me say to you two things
and do
you give them careful thought.
(1) In
the pursuit of business success many perils are to be encountered; keep a
sensitive conscience
and do not purchase gain at the price of guilt. And
(2)
Keep in mind the fact that no amount of business success alone can ever be
regarded as leading to a complete and worthy life in the sight of God. “The
world passeth away
and the desire thereof; but he that doeth the will of God
abideth for ever.”
II. Dreams
of service. Probably some of you cherish dreams that do not revolve around
self-interest. You want to live so that
amid the forces that make the
conditions of life easier for humanity at large
your life and influence may
find a place. The details of your dream may vary
whilst the aim of it may be
the same. If in any sense this be your dream
it is a glorious one. Let me
confirm you therein by recalling the wise words that tell us that he that
serves his fellow-men receives honour from God.
III. Dreams
of reform. Society must be remodelled; a saner idea of life must be presented
to the people; the value of the worker must be recognised; the inalienable
right of every individual to the means of subsistence taught
and the lavish
waste of the non-producer
the parasite upon the body corporate
sturdily
and
if need be forcefully
restrained. By all means recognise the current evils of
the day
and
according to your knowledge and opportunity
work for the
betterment of all. But at the same time do not let your recognition of wrong
lead you to unfair and unjust conclusions; do not indulge in hasty
generalisations; do not condemn where no condemnation is deserved
and try
honestly to grasp all the facts that go to form the problem in its
completeness. Any school-boy will tell you that no problem can be correctly
solved if
in your attempted solution
you disregard essential factors. Nor
forget that if we could secure to-morrow the equal advantage and opportunity
for all that we so desire
the inequalities of to-day would be repeated within
a generation. Then to you I say
“Do not put away as idle these fair dreams
but rather learn how they may end in realisation. Spend your energies in
resisting abuses
in working for all schemes of worthy reform
but do not
forget that the sinfulness of the human heart will militate against their
success
and that the heart finds renewal in the power that comes from Calvary
and in that alone.”
IV. Dreams
of character. For of this I am confident
that in your dreams you have fair
visions of a life controlled by loftiest principle
and by highest ideals
not
only of that which you are to do
but also of that which you are to be. It is
the noble and almost instinctive hatred of the unreal
the sham and the merely
conventional
that makes many a young man so severe and uncompromising a critic
of the conduct of others; he makes no allowances
for he does not see that
honesty requires that any should be made. As years pass our judgments become
kindlier. But this is not the point just now; rather this
that the young man
has a splendid ideal of character
a sense of non-attainment
and a dream of
future realisation. Herein we wish him “God-speed”; woe to the man who dares to
discourage this hope. Only listen while I give you this from the experience of
men of all ages. Character is of slow growth; it is the product of a long
process
the issue of much stern conflict. The saint is grown
not made
and
the stronger and more valuable growths are always slew; an oak takes many years
to mature. As you advance in attainment your ideal will advance in its
requirements
so that it will ever be
“Not as though I had already attained”;
but of this be sure
every year shall bring the richer graces
the kindlier
tempers
the fuller satisfaction of the Christlike character
and you shall
realise that these dreams of your youth were not only dreams
but also
prophecies. (J. W. Butcher.)
Visions of God
(with Joel
2:8; Habakkuk
2:2; Isaiah
6:5):--This
is one of the first results of the pentecostal baptism. The young men
the
hardened and practical members of the community who look at everything from a
commonsense and business standpoint
“shall see visions.” It will not make them
visionary. They will find in their vision of God the secret of purity and
strength and fidelity. But where shall we see visions? Not by gazing
into the
heavens
but by reading our Bibles. So the prophet Habakkuk says
“Write the
vision
and make it plain upon tables.” This is the great purpose of the Bible.
The daily paper opens a window into the world around us
and we see the craft
and cunning
the violence and deceit
the strifes and jealousies of men. But
the Bible opens a window into heaven
and reveals to us
the love and goodness
and power of God. Have you seen the vision? It is so plain that he who reads
may run. Nay
you must not run past it. That is the sin of this hurrying
pleasure-loving age. Men will not give themselves time to take in the vision of
life. But he who reads will have to run. There will be no loitering then. The
vision will fire your soul with such Divine enthusiasm that you will run off to
make known what you have seen. Have you seen the vision? The prophet adds
“though it tarry
wait for it!” Yes
indeed
for you are of no use in
the world until you have seen it. It is the men who have seen God that are a
blessing to others. Esau lacked this vision
and it led him to sell his
birthright. The birthright meant spiritual blessing. That is why Esau is called
a profane man. The bargain he struck was not only a foolish one; it was a
profane one. He sold his birthright because he despised it. But when you have
seen God and the opened heaven
your birthright
i.e.
your right
through the atoning sacrifice to become a son of God and an inheritor of the
kingdom of heaven
outweighs all the pleasures of sin
and it becomes easy for
you to keep first things first. It was this which made Joseph so steadfast. In
his youth God gave him dreams; they were not the result of indigestion
but
visions of the night. His father had already given him as a special token of
his love a “coat of many colours.” It was notsurely a mere piece of
favouritism. The coat was the outward sign of that supremacy which the dreams
indicated
and which probably had already been made known to Jacob. Jacob knew
the misery that had resulted in the home of his childhood
where the judgment
of God choosing the younger before the elder had not been accepted by Isaac his
father
and mother and son stooped to falsehood and trickery in order to bring
about the counsels of God. So Jacob determined that in his household God’s
purpose should be known and accepted from the first
and he gave to Joseph this
robe of honour. The garment stood then for two things
for royalty and purity.
Joseph had his visions
because he was a kingly soul
and of a pure heart. And
the effect of these visions is seen all through his future life. That is the
necessary result of the vision of God. It dwarfs everything else. It reduces to
their true proportions the circumstances of daily life. God never changes. God
is working His purpose out. The man who trusts in God will never be confounded.
The pit
the slave market
the prison cell may lie before us
but these are
only for a time. In the long run God’s blessing prevails even in this
topsy-turvy world
“and the blessing of the Lord it maketh rich
and He addeth
no sorrow with it.” But the first result of the vision of God is an
overwhelming sense of sin. This is the distinguishing characteristic of the men
who have seen God. There is about them a depth
a solemnity
a reverence
a
brokenness of soul. Yes
though the immediate effect is an overwhelming sense
of sin
you will not be left crushed and overcome. Isaiah received the
sacrament of cleansing
the live coal from the altar. To John came the
reassuring touch and the strengthening word
“Fear not
I am He.” Christ knows
how to bring His servants over from the despair that comes from the knowledge
of self into the rest of faith that comes from the knowledge of God. There is
no remedy for our sinfulness in ourselves. No
the transformation is wrought
not by the discovery of any saving merit or qualification in ourselves
but by
a clearer revelation of Jesus Christ. A new view of Jesus
a fresh vision of
God
is the secret of all blessing. This made Jacob the supplanter a “prince
with God
” this gave Joshua the victory over Jericho and the king thereof and
the mighty men of valour; this enabled Elisha to go in and out throughout
Israel as a holy man of God
never faint-hearted
never discouraged
never at a
loss
able even when shut in by the Syrians on every side to use the reckoning
of faith and reply to his terrified servant
“Fear not
for they that be with
us are more than they that be with them.” Yes
patience
courage
cheerfulness
strength
all belong to the men who see God. (F. S. Webster
M. A.)
Verse
30-31
And I will shew wonders in
the heavens and in the earth
blood
and fire
and pillars of smoke.
The sirocco suggesting
prophetic figures
We have two kinds of
sirocco--one accompanied with violent wind
which fills the air with dust and
fine sand; and one of a quieter kind
which yet is often mere overpowering. I have
often seen the whole heavens veiled in gloom with this sort of sand cloud
through which the sun
shorn of its beams
looked like a globe of dull
smouldering fire. It may have been this phenomenon which suggested the strong
prophetic figure of Joel
quoted by Peter on the day of Pentecost:--“Wonders in
the heaven above
and signs in the earth beneath; blood
and fire
and pillars
of smoke; the sun shall be turned into darkness
and the moon into blood.” The
pillars of smoke are probably those columns of sand and dust raised high in the
air by local whirlwinds
which often accompany the sirocco. On the great desert
of the Hauran
I have seen a score of them
marching with great rapidity over
the plain
and they closely resembled “pillars of smoke.” (W. M. Thomson
“Land and Book. ”)
Verse 32
And it shall come to pass
that whosoever shall call upon the name
of the Lord shall be saved.
This gracious promise is an instance of the merciful providence of
God
so universally displayed in His prophetic revelations
whereby
in the
midst of His severest threats of vengeance
He still reserved for His people a
refuge against despair. Observe how fatal are the consequences of that state of
mind against which it was intended to be a remedy. Despair of God’s forgive
ness thrusts men into a recklessness of their own spiritual concerns
from
which no reasoning can arouse them as long as their state of desperation
continues. For why should a man turn to God if He will not receive him? The
universal doctrine of Scripture is
that none shall have recourse to God in
vain. The Jews did not understand the full import of Joel’s prophecy. No
prophecy explains itself
nor can its meaning be thoroughly understood
until
the event predicted has come to pass; and then the event and the prophecy will
throw light upon each other
and the wise counsel of God from the beginning
will be made manifest. We find the fulfilment of Joel’s prophecy in the early
times of the Christian dispensation
and especially in the siege and capture of
the holy city. From the dangers of those days the converted Jews escaped. That
fulfilment is typical of a more general judgment to come. The third chapter of
Joel must be considered as a prophecy hitherto unaccomplished. Some think it
refers to the return of the Jews to their own land. (James Randall
M. A.)
A great proclamation
I. The time of
this proclamation is present. The time spoken of by Joel began at Pentecost.
The Holy Ghost
who then came down to earth
has never returned; He is still in
the midst of the Church
performing moral and spiritual miracles in our midst.
To-day complete salvation is promised to every one that believeth in Jesus.
II. The wide range
of the proclamation. “Whosoever.” All classes
all ages
all conditions
all
degrees of guilt and misery and wickedness.
III. How plain and
simple is the requirement. “Call on the name of the Lord.” This is “The plain
man’s pathway to heaven.” Believe and live. What does calling on the name of
the Lord mean?
1. To believe in God as He reveals Himself in Scripture.
2. To call upon His name in prayer.
3. To confess that name.
As the requirement is plain
so the assurance of blessing is
positive. “Shall be saved.” Remember that this is a personal blessing to you. (C.
H. Spurgeon.)
A wide Gospel
I. As uttered by
Joel. It has a special reference to national and temporary circumstances. Joel
depicts the judgments of God on Judah
and calls to repentance. He exhorts to
trust in the Lord for deliverance. Then predicts extraordinary gifts of the
Spirit; and hints at terrible convulsions of nature in the last times.
II. As quoted by
St. Peter (Acts 2:21).
1. He gives to the whole passage a Christian signification. Sees in
the events of the day of Pentecost an accomplishment of verses 28
29. Quotes
the text as an exhortation to his hearers to call on the Lord Jesus Christ.
III. As reiterated
by St. Paul (Romans 10:13). The text now gains its
widest Christian meaning.
2. It is coupled here with Isaiah 28:16
and made applicable to the
whole world.
3. It is thus extensive; none are excluded. Intensive; every
individual is exhorted to personal faith in Jesus.
IV. As true to
ourselves.
1. It points to a means of safety.
(1) Proverbs 18:10.
(2) Jesus is our Lord.
(3) Running to and into Him is renouncing all trust in self
and
taking shelter in His merits and atonement.
2. By a simple way.
(1) Illustrate by Acts 25:11-12.
(2) A believing appeal to Jesus means deliverance from the curse of
an offended law
from the penalty of sin.
(3) Salvation by His intercession.
3. Open to all.
(1) Illustrate by Deuteronomy 19:2-3.
(2) Jesus is the refuge of all sinners.
(3) Every one may be saved by Him.
None are so sin-stricken that they cannot call. None so guilty
that they may not call. None so righteous that they have no need to call. (J.
H. Barnett.)
──《The Biblical Illustrator》