Ver. 1-21. God's Vengeance on Israel's Foes in the ValI
The Prophet Prescribelh a Fast. JOEL II. The Terribleness of OocCs Judgmentt,
Appropriate here, as the swarms of locusts interceptlnij the sunlight suggested darkness as a tit image of the coming visitation, as tJ»e morning spread upon the mountains: a great people—substitute a comma foi a colon after mountains: As the morning liglit spreads itself over the mountains, so a people numerous [Maubeb] and strong shall spread themselves. The suddenness of the rising of the morning light which gilds tlie mountain tops tirst is less probably thought by others to be the point of comparison to the sudden inroad of the foe. MAtJHEK refers it to the yellow splendour which arises from the reflection of the sunlight on the wings of tlie immense hosts of locusts as they approach. This is likely; understanding, however, that the locusts are only the Images of human foes. The immense Assyrian host ot invaders under Sennacherib (cf. Isaiali 37. 30) destroyed by God {v. 18, 20, 21), may be the primary objects of the prophecy; but ultimately the last Antichristiau confederacy destroyed by special Divine interposition, is meant {Note, ch. 3. 2). there hatli not been ever the like—(Cf. cli. 1. 2 and Exodus 10. 11.) 3. Iieforc . . . behind— (. e., on every side il Chronicles 19. 10). fire . . . flame—destruction . . . desolation (Isaiah 10. 17). us . . . Ediu . . . wilderness conversely (Isaiah 51.3; Ezekiel 33. So*). 4. apx>earauce ... of horses—(Revelation 9. 7.) Not literal, but figurative locusts. The tilth trumpet, or first woe, in the parallel passage (Revelation 9.), cannot be literal: for in Revelation 19. 11 it is said, " they had a king over them, the angel of the bottomless pit—in the Hebrew, 2\.haAiXon {Destroyer), but in the G'J-ce/:, Apollyon"—and (Revelation 9.7) "on' their heads were as it were crowns lilie gold, anji their faces were as the faces of men." Cf. v. 11, " the day of the Lord . . . great and very terrible;" implying their ultimate reference to be connected with Messiah's second coming in judgment. The locust's hea<Vis so like that of a horse, that tlie Italians call it cavalette. Cf. Job 39. 20, "the horse ... as the grasshopper," or locust, run—the locust bounds, not unlike the horse's gallop, raising and letting down together the two front feet. 5. Like the noise of chariots—referring to the loud sound caused by their wings in motion, or else the movement of their lii nd legs, on the tops of mountains Maubeb connects this with "they," i. e., the locusts, which first occupy the higher places, and thence descend to the lower places.
srrowing twenty feet high ; the fruit is of the size of an orange, with blood-red coloured pulp, palm tree — the dates of I'alestine were famous. The palm is the symbol of Judeaou coins under the Roman emperor Vespasian.
] I often grows a hundred feet liigh. apple tree—tlie Hebrew is gHiieric, including the orange, lemon, and pear tret joj withered away—such as is felt in the harvest and tlic vintage (Psalm 4.7; Isaiah 9. 3). 13. Gird jTOurselvcs-tiz., with sackcloth; as in Isaiah 32. 11, the ellipsis is supplied (cf. Jeremiah 4. 8). lament, ye priests —as it is your duty to set the example to otheis; also as the guilt was greater, and a greater scandal was occa Bloned, by your sin to the cause of God. come—LXX., "enter" the house of Ood (cf. v. 14). He all night in sackcloth—so Ahab (1 Kings 21. 27). ministers of my God
(1 Corintliians S). 13.) Joel claims authority for his doctrine; it is in God's name and by His mission I speak to you. 14. Sanctify ... a fast—Appoint a solemn fast, solemn assembly lit., a day of restraint or cessation from work, so that all might give themselves to supplication (cli. 2. ISJ
16; 1 Samuel 7. 5, 6; 2 Chronicles 20. 3-13). eldersthe opposition to "children" (ch. 2. 16) requires age to be Intended, though probably elders in office are included. Being the people's leaders in guilt, they ought to be their leaders also in repentance. 15. day of the Lord—(Ch.
2. 1, 11); i. e., the day of His anger (Isaiah 13. 9; Obadiah
15; Zephaniah 1. 7, 15). It will be a foretaste of the coming day of the Lord, as Judge of all men, whence
It receives the same name. Here the transition begins from the plague of locusts to the worse calamities (cli. 2.) from invading armies about to come on Judea, of which the locusts were the prelude. 16. Cf. v. 9, and latter part cf V. 12. joy—which prevailed at the annual feasts, as also in theordinury sacrificial ofl Terings, which theotferers lite of bufore the Lord with gladness and thanksgivings (Deuteronomy 12. (i, 7, 12; 16. 11, 14, 15). 17. Is rotten-" is dried up," " vanisiies away," from an Arabic root. [MauKEK.] "Sued," lit., grains. The drought causes the seeds to lose all their vitality and moisture, gamers—granaries; generally underground, and divided into separate receptacles for the different kinds of grain. 18. cattle. . . jierplexed-implying the restless gestures of the dumb beasts in their inability to find food. Tliere is a tacit contrast between the sense of the brute creation and the insensibility of tiie people, yea, the . . . sheep—ei'CM
It may refer (as in English Version) to "chariots," wliich make most noise in crossing over rugged heights. 6. much pained— with teri-or. The Arab proverb is, "More terrible than tlie locusts." faces shall gather blackness—(Isaiah 13. 8; Jeremiah 30. 6; Nahum 2.10.) Maureb translates, " withdraw their brightness," i. e., wax pale, lose colour (cf. v. 10 and ch. 3. 15). 7-9. Depicting the regular military order of their advance, "One locust not turning a nail's breadth out of his own place in the march." [Jerome.] Cf. Proverbs 30. 27, " The locusts have no king, yet go they forth all of them by bands." 8. Neither sitall one tlirust another—t. e., press upon so as to thrust his next neighbour out of his place, as usually occurs in a large multitude, when tliey fall ui>on tlie sword—i.e., among missiles, not be wounded—because they are protected by defensive armour. [Grotius.] Maurer translates, "Their (the locusts') ranks are not broken when they rush among missiles" (cf. Daniel 11. 22). 9. run to and fro in the city—greedily seeking what they can devour, tlie wall—surrounding each house in Easternbuildings, enter in at the windows—though barred, like a thief—(John 10. 1 ; cf. Jeremiah 9. 21.) 10. earth . . . quake before tliem— t. e., tlie inhabitants of the eartli qualie with fear of them, heavens . . . tremble i. e., the powers of heaven (Matthew 21. 29); its illumining powers are disturbed by the locusts which intercept the sunlight with their dense flying swarms, These, however, are but the images of revolutions of states caused by such foes as were to invade Judea. 11. Lord theslieep, which are content with less rich pasturage, cannot find footl. art made desolate—iiZ., suffer punishment. The innocent brute shares the punishment of guilty man (Exodus 12. 29; Jonah ,3. 7; 4. 11). 19. to thee will I cry Joel here interposes. As this people is insensible to shame or fear and will not hear, I will leave them and address myself directly to thee (cf. Isaiah 15. 5; Jeremiah
23.9). tire i.e., the parching heat, pastures—" grassy places;" from a Hebrew root "to be pleasant." Such places would be selected for "habitations." But the English Version rendering is better than Margin. 30. beasts . . . cry . . . unto thee i. e., look up to heaven witli heads lilted up, as if their only expectation was from God (Job 38.41; Psalm 104.21; 145.15; 147.9; cf. Psalm 42. 1). They tacitly reprove the deadness of the Jews for not even now invoking God.
CHAPTER II.
Ver. 1-32. The Coming Judgment a Motive to RePEHTAjfCE. Promise of Blessings in the Last Days. A more terrilic judgment than that of the locusts foretold, under Imagery drawn fronr that of the calatnily then engrossing the al Hicted nation. He therefore exhorts to repentance, assuring tlie Jews of Jehovah's pity if they would repent. Promise of the Holy Spirit in tlie last days under Messiah, and the deliverance of all believers in H»m. 1. Blow . . . trumpet—to sound an alarm of coming war (Niu.'ibers 10.; Hosea5.8; Amos 3. 6); tlie office of the jiritsls. Cli. 1. 15 is an anticipation of tlie fuller prophecy in tl)is cliapter. 'A. darkness . . . gloominess. . . his army—so among Mohammedans, "Lord of the locusts" is a title of God. liis voice—His word of command to the locusts, and to the antitypical human foes of Judea, as "His army." strong tliat executeth Ilia word—(Revelation Is. 8.) IS. With such judgments im-. . clouds . . . thick darkness—accumulation of synonyms, to intensily the picture o' calamity (Isaiah 8. 22j.
6(55
The Prophet Comfortelh Ziov JOEL II. ttnlh Present and Future BLeasinya, pending over the Jews, Je!i i.^ah Himself urges them to in his doings. Cf. as to Sennacherib, 2 Kings 19. 11-13, 22, 28, This is quite inapplicable to the locusts, who merely seek food, not self-glorification, in invading a country. ^1-^23. In an ascending gradation, the land destroyed by the enemy, the beasts of the field, and the children of Zion, the land's inliabitunts, are addressed, tlie former two l)y personification. Lord will do great tilings—in contrast to the "great things " done by the hauglily foe {v. 20) to the hurt of Judali stand the "great tilings" to be done by Jehovah for her benefit (cf. Psalm 126. 2, 3). !4'-J. (Zechariah rep-.-ntauce. also now—evj . noiy, wliat none could have boped or believed possibl-a, Ood still invites you to the hope of salvation, fastiw . . weeping . . . mourning—their sin being mosi, '>emou8 needs extraordinary humiliation. The outwarr" marks of repentance are to signify the depth of tb* r sorrow for sin. 13. Let there be the Inward 8orr'>w of heart, and not the mere outward niiinileslaiion o: it by "rending the garment" '.Joshua 7. Uj. t!>c cvU— t ie calamity which He had threatened against the impenitent. 14. leave ... a meat oif'eriug and a cIrinJk offering—t. e., give plentiful har-
8. 12.) As before (ch. 1. 18, 20) he represented the beasts as groaning and crying for want of food in tlie "pastures,'' so now he reassures them by the promise of springing pastures. 23. rejoice In the Lord—not merely in the springing pastures, as the brute "beasts" wliich cannot raise their thoughts higher (Isaiah 01. 10; Habakkuk 3.
vests, out 01 the first-fruits of which we may offer the meat and drink ofl'ering, now "cutoff" through the famine
(ell. 1. 9, 13, l(j). "Leave behind Him:" as God in visiting His people now has left behind Him a curse, so He will, on returniug to visit them, leave behind him a blessing. 15. Blow tUe trumpet—to convene the people (Numbers
18). former rain . . . the rain . . . t!ie former . . . tlie latter rain—the autumnal, or "former rain, ' from the middle of October to the middle of December, is put
10. 3). Oi. ch. 1. 14. The nation was guilty, and therefore first, as Joel prophesies in summer when the locusts' invasion took place, and therefore looks to the lime of early sowing in autumn, when the autumnal rain was indispensably requii'ed. Next, "the rain," gciuri<y ther'/ '5".ust be a national humiliation. Cf. Hezekiah's procf? iugs before Sennacherib's invasion, 2 Chronicles
80. 1*.. saiictify tlie congregation viz., by expiatory rites and purification with water [Calvin] (Exodus 19. 10,
22j. qker Iraymlates, " appoint a solemn assembly," which "«)uld be a tautological repetition of v. 15. elders ally, lit., the showering or heavy rain. Next, the two species of the latter, "the former and the latter rain" (in March and April). The repetition of the "former rain " implies that He will give it not merely for the exigence of that particular season when Joel spake, but also lor the future in the regular course of nature, the autumn and thcspring rain; the former being put first, in the order of nature, as being required for the sowing in autumn, as the latter. . . chi'dren—no age T,*as to be excepted (2 Chronicles 20.
13). brl iegroom—ordinarily exempted from public duties (Deute/ jnomy 24. 5 ; cf. 1 Corinthians 7. 5, 29). closet—or, nuptial jcd, from a Heorew root to cover, referring to the canopy ovc-r it. 17. between the porcU and . . . altar— the porch oi Solomon's temple on the east (1 Kings 0. 3). The altar of burrt offerings in the court of the priests, before the porch (2 Chronicles 8. 12; cf. Ezekiel 8. IB; Matthew 23. 35). The suppliants thus were to stand with their backs to the altar on which they had nothing to is required in spring for maturing the young crop. The Margin, "a teacher of righteousness," is wrong. For the same Hebrew word is translated " former rain " in the next sentence, and cannot therefore be dOTeventiy translated here. Besides Joel begins with the inferior and temporal blessings, and not till v. 28 proceeds to the higher and spiritual ones, of which the former are the pledge, moderately—rather, "in due measure," as much as the land requires; lit., "according toriglit;" neither too mucli nor too little, either of which extremes would hurt the ci'op offer, their faces towai Js the place of the Shekinah presence. lieat Uen should rule over tliem—this shows that not locusts, but human foes, are intended. The Margin translation, "use a by-word against them," is not supported by the Hebrew, wherefore sliould they say . . . Where Is their God 1—i. e., do not for thine own honour's sake, let the heatlien sneer at the God of Israel, as unable to save His people (Psalm 79. 10 ; 115. 2). 18. Then—When God sees His people penitent, be jealous for his landas a husband jealoiis of any dishonour done to the wife whom he loves, as if done to himself. The Helrrew comes from an Arabic root, to be flushed inface through indigna-
(cf. Deuteronomy 11. 14; Proverbs 16. 15; Jeremiah 5. 24; iVote, Hosea 6. 3). The phrase, "in due mejisure," in this clause is parallel to "in the first month," in the last clause
(i. e., "in the month when first it is needed," each rain in its proper season). Heretofore the Just or right order of nature has been interrupted througli your sin; now God will restore it. See my /niroduc<(oft to Joel. 'Zi. Tlie eftion. 19. corn . . . wine . . . oil—rather, as Hebrew, "the corn . . . the wine . . . <7ie oil," viz., which the locusts have destroyed. [Henderson.] Maurer not so well explains, "the corn, &c., necessary for your sustenance." "Tlie Lord will answer," viz., the prayers of His people, priests and prophets. Cf. in the case of Sennacherib, 2 Kings 19. 20, 21. !40. the northern army—The Hebrew expresses that the north in relation to Palestine is not merely the quarter whence the invader comes, but Is his native land, "the Northlander ;" viz., the Assyrian or Babylonian (cf. Jeremiah 1. 14, 15; Zephaniah 2. 13). The locust's native country is not the north, but the south, the deserts of Arabia, Egypt and Libya. Assyria and Babylon are the type and forerunner of all Israel's foes, Rome, and fect of the seasonable rains shall be abundance of all articles of food. 35. locust . . . canker-worm . . . caierpiller . . . palmer-worm—the reverse order from ch. 1.4, where (see Note) God will restore not only what has been lost by the full-grown cotisuming locust, but also what has been lost by the less destructive licking locust, and swarming locust, and gnawing locust. 20. iie>-«r be ashamed—shall no longer endure the " reproach of the heathen (v. 17) [Maurer]; or rather, "shall not bear the shame of disappointed hopes," as the husbandmen had heretofore (ch. 1. 11).'- So spiritually, waiting on God, His people shall not have the shame of disappointment in their expectations from Him (Romans 9. 33). 37. know tliat I am in tlie midst of Israel—as in tlie Old Testament dispensation God was present by the Shekinah, so in the New Testament first, for a brief time by the Word made flesh dwelling among us (John 1. 14), and to the close of this dispensation by the Holy Spirit in the Church (Matthew 28. 20), and probably in a more sensible manner with Israel when restored (Ezekiel 37. 20-28). never be ashamed—not an unmeaning repetition froai the final Anticlirist, from whom God will at last deliver His peo])le, as lie did from Sennaclierib (2 Kings 19. 3-5). face.. . . hinder part—more applicable to a human army's mn and j-fi((r, than to locusts. The northern Invaders are to be dispersed in every other direction but that from which thej' had come: "A land barren and desolate," i. e., Arabia Deserta: "The eastern. (or front) Sea,'' i. e., the Dead Sea : " The utmost (or hinder) sea," i. e., the Mediterranean. In front and behind mean east and west, as, In marking tlie quarters of the world, Ihey faced the east, which was therefore "In front;" the west was behind them ; the south was on their right, and the north on their left, stink—metaphor from locusts, which perish when blown by a storm into tlie sea or the desert, and emit from tlieir putrefying bodies such a stencli as often breeds a pestilence, because lie hatlt done great tilings —i.e., because the invader ha,th haughtily magnified himself u. '2(i; the twice-asserted truth enforces its unfailing ceitainty. As the "shame " in v. 20 refers to temporal blessings, so in this verse it refers to the spiritual blessings flowing from the presence of God with His people (cf. Jeremiah 3. 16, 17; Revelation 21. 8). 28. afterward—" In the last days " (Isaiah 2. 2) under Messiah after tlie Invasion and deliverance of Israel from the northern army. Having heretofore stated the outward blessings, he now raises their minds to tlie expectat! in of extraordinary spiritual
Future DUming to Zion Promistd, JOEL 111. God's Judgvients against her Enemies.
sault of Antichrist. "In Zion and Jerusalem" the Saviimt first appeared ; and there again shall He appear as tU« Deliverer (Zechariah 14. 1-5). as tlie Lord liatli said- .loel herein refers, not to the other prophets, but to his own words preceding, call—metaphor from an invitation to a feast, which is an act of gratuitous kindness (Luke 14.
blessings, wliich constitute the true restoration of God's people (Isaiuli 44. 3). FultiUed In earnest (Acts 2. 17) on Peniecost; among the Jews and the subsequent electioa of a people among the Gentiles; hereafter more fully at the restoration of Israel (Isaiah &4. 13; Jeremiah 31. 9, 34; Ezekiel 39.29; Zeohariah 12. 10) and the consequent conversion of the whole world (Isaiah 2.
16) . So the remnant called and saved is according to tlie election of grace, not for man's merits, power, or eflorts (Romans 11. 5).
2; 11. 9; (iti. 18-2:5; Micah 5. 7; Romans 11. 12, 15). As the Jews have been the seedsmen of the elect Church gathered out of Jews and Gentiles, the first Gospel preachers being Jews from Jerusalem, so tliey shall be the harvest-men of the coming world-wide Cliurch, to be set up at Messiah's appearing. Tliat tlie promise is not restricted to the first Pentecost appears from Peter's own words : " The promise
CHAPTER III.
Ver. 1-21. God's Vengeance on Israel's Foes in the ValI/EY of Jehoshaphat. His Blessing on the Church. 1. bring again tlie captivity i.e., reverse it. The Jews restrict this to the return from Babylon. Christians refer it to the coming of Christ. But tlie propliet comprises the wliole redemption, beginning from tlie return out of Babylon, then continued from tlie lir.st advent of Christ down to the last day (His second advent), when G6d will restore His Church to perfect felicity. [Calvin.] 3. Parallel to Zechariah 14. 2, 3,4, where tlie "Mount of Olives" answers to the "Valley of Jehosliaphat" lieiei The latter is called " the valley of blessing" (Berachali) (2 Chronicles 20. 26). It lies between Jerusalem and llio Mount of Olives, and has the Kedron flowing through it. As Jehoshaphat overthrew the confederate foes of Judah,
Is (not onlj') unto you and to your children, (but also) to all thai are afar off (both in space and in time), even as manj'as the Lord our God shall call" (Acts 2. 39). So here "upon all flesh." I will pour out—under the new covenant: not merely, let fall drops, as under the Old Testament (John 7. .39). my Spirit—the Spirit "proceeding from the Father and the Son," and at the same time One with the Father and the Son (cf. Isaiah 11. 2). sons . . . dangliters . . . old . . . young—not merely on a privileged few (Numbers 11. 29) as the prophets of the Old Testament, but men of all ages and ranks. See Acts 21. 9, and
1 Corinthians 11. 5, as to " daughters," i. e., women, propliesyi!ig. dreams ... visions—(Acts9. 10; 16. 9). The"dreams" are attributed to the "old men," as more in accordance with their years; "visions" to the "young men," as adapted to their more lively minds. The three modes whereby God revealed His will under the Old Testament (Numbers 12. 6), "prophecy, dreams, and visions, " are here made the symbol of the full manifestation of Himself to all His people, not only in miraculous gilts to some, but by his indwelling Spirit to all in the New Testament (John 14. 21, 23; 15. 15). In Acts 16. 9, and 18. 9, tlie term used is "vision," though in the night, not a dream. No othe'- dream is mentioned in the New Testament save those given to Joseph in the very beginning of the New Testament, before the full gospel had come; and to the wife of Pilate, a Gentile tMatthew 1. 20; 2. 13; 27. 19). "Prophesying" in the New Testament is applied to all speaking under the enlightenment of the Holy Spirit, and not merely to foretelling events. All true Christians are "priests" and "ministers" of our God (Isaiah 61. 6), and have the Spirit (Ezekiel 36. 26. 27). Besides this, probably, a special gift of prophecy and miracle-working Is to be giveu at or before Messiah's coming again. 29. And also And even. The very slaves by becoming the Lord's servants are His freemen (1 Corinthians 7. 22; Galatians viz.. Amnion, Moab, &c. (Psalm 8;?. 6-8), in this valley, so God was to overthrow the Tyrians, Zidonians, Philistines, Edom, and Egypt, with a similar utter overthrow
(v. 4, 19). This has been long ago fultl Ued; but the ultimate event shadowed forth herein is still future, wlien God shall specially interpose to destroy Jerusalem's last foes, of whom Tyre, Zidon, Edom, Egypt, and Pliilistia are the types. As " Jelioshaphat" means "the judgment of Jehovah," the valley of Jehoshaphat may be used as a general term for the theatre of God's final judgments on Israel's foes, with an allusion to the judgment inflicted on them by Jelioshaphat. The definite mention of tlie Mount of Olives in Zechariah 14., and the fact that this was the scene of the ascension, makes it likely the same shall be the scene of Christ's coming again : cf. " this same Jesus. . . shall so come in like manner iis ye have seen Him go into heaven" (Acts 1. 11). all nations viz., whicli have maltreated Judah. plead with tlaem — (Isaiah 66. 16; Ezekiel 38. 22). my heritage Israel—(Deuteronomy 32. 9; Jeremiah 10. 10.) Implying that the source of Judali's redemption is God's free love, wherewith He chose Israel as His peculiar heritage, a,nA at the same time assuring them, when desponding because of trials, that he would plead their cause as His own, and as if He were injured in their person. 3. cast lots for my people i. e., divided among themselves my people as their captives by lot. Cf. as to the distribution of captives by lot (Obadiah 11 ; Nahum 3.
3. 28; Colossians 3. 11 ; Philemon 16). Therefore, in Acts 2.
18 it is quoted, "my servants" and " wij/ handmaidens ;" as it is only by becoming the Lord's servants they are spiritually fi'ee, and partake of the same spirit as the other members of the Church. 30, 31. As Messiah's manifestation is full of joy to believers, so It has an aspect of wrath to unbelievers, which is represented here. Thus when the Jews received Him not in His coming of grace. He came injudgment on Jerusalem. Physical prodigies, massacres, and conflagrations preceded its destruction [Josephus,
10). given a boy for . . . harlot— instead of paying a harlot for her prostitution in money, they gave her a Jewish captive boy as a slave, girl for wine—so valueless did they regard a Jewish girl that they would sell her for a diauglit of wine. 4. what have ye to do with me ye have no connection with me (i. e., vnth my people : God identifying Himself with Israel; I, i. e., my people, have given you no cause of quarrel), why then do ye trouble me
J. B.]. To these the language here may allude; but the figures chieHy symbolize political revolutions and changes In the ruling powers of the world, prognosticated by previous disasters (.\mos 8. 9; Matthew 24. 29; Luke 21. 25-
(i. e., my people)? Cf. the same phrase, Joshua 22.24 ; Judges
11. 12; 2 Samuel 16. 10; Matthew 8. 29. Tyre . . . Zidon . . . Palestine—(Amos 1.6, 9.) if ye recompense me—if ye injure me (my people), inrevenge for fancied wrongs (Ezekiel 25. 15-
27), and convulsions such as preceded the overthrow of the Jewish polity. Such shall probably occur in a more appalling degree before the final destruction of the ungodly world ("the great and terrible day of Jehovah," cf. Malachl 4. 5), of which Jerusalem's overthrow is the type and earnest. 33. call on . . . name of . . . Lord Hebrew, Jehovah. Applied to Jesus in Romans 10. 13 (cf. Acts 9.
17),I will requite you In your own coin swiftly and speedily. 5. my silver . . . my goid—{. e., the gold and silver of my people. The Philistinesand Arabians had carried olf all the treasures of KingJehoram's house (2 Chronicles 21.16,17). Cf. also 1 Kings 15. 18 ; 2 Kings 12. 18 ; 14. 14, for the spoiling of the treasures of the temple and the king's palace in Judah by Syria. It was customary among the heathen to hang up in the idol temples some of the spoils of war as presents to their gods. 6. Grecians lit,, Javauites, i. e., the lonians, a Greek colony on the coast of Asia Minor who were the first Greeks known to the Jews. The Greeks themselves, however, in their original descent came from Javan (Genesis 10. 2, 4). Probably the germ of
14 ; 1 Corinthians 1. 2). Therefore, Jesus is Jehovah ; and the phrase means, " Call on Mfessiah in His Divine attributes." shall be delivered—as the Christians were, just before .lerusalem's destruction, by ratiring to Pella, warned hy the Saviour (Matthew 24. 16) ; a type of the spiritual deliverance of all believers, and of the last deliver-
Hiice of the elect "remnant" of Israel from the final as-