Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin (continued)
MINOR PROPHETS
of Israel. In this part he gives a sufÏcient proof of what I have stated, --- that he denounces extreme vengeance on the nations for the sake of his Church; for the Lord will at length pity his people, though they may seem to have perished before he succors them. However past hope then the people may be in their own estimation and in that of all others, yet God will again raise up the expectation of all the godly, who shall remain, and will inspire them with new courage. He speaks in general of the children of Israel; but what he says belongs only to the remnant, of which the Prophet had lately spoken; for not all, we know, who derive their origin from the fathers according to the flesh, were true Israelites. The Prophet refers here to the true Church; and hence Israel ought to be taken for the genuine and legitimate children of Abraham; as Christ, in the person of Nathanael, calls those true Israelites who imitated the faith of their father Abraham. I shall to-day finish this Prophet; I do not therefore dwell much on every sentence. It now follows ---
Joel 3:17
17. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.
17. Et cognoscetis quod ego sim Jehova Deus vester, habitans iu Sion, monte sanctitatis meae: et erit Jerusalem sanctitas, et alieni non transibunt per eam amplius.
This is a confirmation of the preceding doctrine, ye shall know, he says, that I am your God. The Prophet intimates that the favor of God had been so hidden during the afÒictions of the people, that they could not but think that they were forsaken by God. His word ought indeed to be sufÏcient for us in the greatest evils; for though
God may cast us into the deepest gulfs, yet when he shines upon us by his word, it ought to be a consolation abundantly available to sustain our souls. But yet, unless
God really appears, we are confounded, and ask where is his power. For this reason the Prophet now says, that the faithful shall at length know, that is, really know him as their God.
There is a twofold knowledge, --- the knowledge of faith, received from his word, --- and the knowledge of experience, as we say, derived from actual enjoyment. The faithful ever acknowledge that salvation is laid up for them in God; but sometimes they stagger and suffer grievous torments in their minds, and are tossed here and there. However it may be with them, they certainly do not by actual enjoyment know God to be their Father. The Prophet therefore now treats of real knowledge, when he says, that they shall know that they have a God, --- how are they to know this? By experience. Now this passage teaches us, that though God should not put forth his hand manifestly to help us, we ought yet to entertain good hope of his favor; for the Prophet spoke for this end, --- that the godly might, before the event or the accomplishment of the prophecy should come, look to God and cast on him all their cares. Then the faithful, before they had real knowledge, knew God to be their Father, and hence hesitated not to flee to him though what the Prophet testified had not yet been visibly accomplished.
Dwelling in Zion, the mountain of my holiness: This has been designedly added,