(Calvin, Commentary on Joel, Part 9)
Lecture Forty-sixth.
Joel 2:32
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.
We said yesterday that the Prophet denounced future calamities,
that he might thus stimulate men, distressed by many evils, to seek
God: we indeed know how tardy we are by nature, except the Lord
goads us continually. The subject, then, on which we discoursed
yesterday tended to show, that as so many and so grievous calamities
would press on the Jews, all would be miserable who fled not to God,
and that this consolation only would remain to them in their extreme
evils: but now the Prophet seasonably adds, "Whosoever shall call on
the name of the Lord shall be delivered". Having then stimulated men
to seek God, he now gives them firm assurance of being saved,
provided they in sincerity and from the heart fled to God.
This is indeed a remarkable passage, for God declares that the
invocation of his name in a despairing condition is a sure port of
safety. What the Prophet had said was certainly dreadful, - that the
whole order of nature would be so changed, that no spark of light
would appear, and that all places would be filled with darkness.
What, therefore, he says now is the same as though he declared, that
if men called on the name of God, life would be found in the grave.
They who seem to be even in despair, and from whom God seems to have
taken away every hope of grace, provided they call on the name of
God, will be saved, as the Prophet declares, though they be in so
great a despair, and in so deep an abyss. This circumstance ought to
be carefully noticed; for if any one takes this sentence of the
Prophet by itself, though then it would not be frigid, it would not
yet be so striking; but when these two things are joined together, -
that God will be the judge of the world, who will not spare the
wickedness of men, but will execute dreadful vengeance, - and that
yet salvation will be given to all who will call on the name of the
Lord, we see how efficacious the promise is; for God offers life to
us in death, and light in the darkest grave.
There is, therefore, great importance in the expression,
"wehayah", 'Then it shall be;' for the copulative is to be regarded
as an adverb of time, 'Then whosoever shall invoke the name of the
Lord,' &c. And he uses the word "deliver;" for it was needful to
show that the saved differ nothing from the lost. Had the Prophet
used the word "preserve," he would have spoken less distinctly; but
now when he promises deliverance, he bids us to set up this shield
against trials even the heaviest; for God possesses power
sufficiently great to deliver us, provided only we call on him.
We now then understand what the Prophet had in view: He shows
that God would have us to call on him not only in prosperity, but
also in the extreme state of despair. It is the same as though God
had called to himself the dead, and declared that it was in his
power to restore life to them and bring them out of the grave. Since
then God invites here the lost and the dead, there is no reason why
even the heaviest distresses should preclude an access for us or for
our prayers; for we ought to break through all these obstacles. The
more grievous, then, our troubles are, the more confidence we ought
to entertain; for God offers his grace, not only to the miserable,
but also to those in utter despair. The Prophet did not threaten a
common evil to the Jews, but declared that by the coming of Christ
all things would be full of horror: after this denunciation he now
subjoins, 'Whosoever shall call on the name of the Lord shall be
delivered.'
But as Paul cites this place in Rom. 10, and extends it to the
Gentiles, we must inquire in what sense he takes the testimony of
the Prophet. Paul means to prove that adoption was common to the
Gentiles, that it was lawful for them to flee to God, and familiarly
to invoke him as a Father: 'Whosoever,' he says, 'shall call on the
name of the Lord shall be saved.' He hence proves that the Gospel
ought to have been preached even to the Gentiles, as invocation
arises from faith: for except God shines on us by his word, we
cannot come to him; faith, then, is ever the mother of prayer. Paul
seems to lay stress on the universal particle, "Whosoever"; as
though he said, that Joel did not speak of the Jews only, but also
of the Gentiles, that he testified that God would indiscriminately,
and without exception, receive all who would seek him. But Paul
appears to misapply the Prophet's words; for Joel no doubt addresses
here the people, to whom he was appointed as a teacher and prophet.
What Paul then applies generally to all mankind seems not to have
been so intended by the Prophet. But to this there is an easy
answer; for the Prophets after having spoken of the kingdom of
Christ, had no doubt this truth in view, that the blessing in the
seed of Abraham had been promised to all nations; and when he
afterwards described the miserable state in which the whole world
would be, he certainly meant to rouse even the Gentiles, who had
been aliens from the Church, to seek God in common with his elect
people: the promise, then, which immediately follows, is also
addressed to the Gentiles, otherwise there would be no consistency
in the discourse of the Prophet. We therefore see that Paul most
fitly accommodates this place to his subject: for the main thing to
be held is this, that the blessing in Christ was promised not only
to the children of Abraham but also to all the Gentiles. When,
therefore, the Prophet describes the kingdom of Christ, it is no
wonder that he addresses the Jews and Gentiles in common: and then,
what he said of the state of the world, that it would be full of
horrible darkness, undoubtedly refers, not to the Jews only, but
also to the Gentiles. Why was this done, except to show that nothing
else remains for them but to flee to God? We then see that an access
is here opened to the Gentiles that they may with one consent call
on God together with the Jews.
If there is promised salvation and deliverance to all who shall
call on the name of the Lord, it follows as Paul reasons that the
doctrine of the Gospel belongs to the Gentiles also; for their
mouths must have otherwise been closed, yea, and the mouths of us
all: had not God himself anticipated us by his word, and exhorted us
to pray, we must have been dumb. It would have been a great
presumption in us to present ourselves before God, except he had
given us confidence and promised to hear us. If then the liberty of
praying is common to all, it follows that the doctrine of salvation
is common to all. We must now also add, that as deliverance is
promised to all who shall call on the name of God, his own power is
taken from God, when salvation is sought in any other but in him
alone: and we know that this is an offering which he claims
exclusively for himself. If, then, we desire to be delivered, the
only remedy is, to call on the name of Jehovah.
He afterwards adds, "For in mount Zion and in Jerusalem shall
be deliverance, as Jehovah has promised". The Prophet here
intimates, that though the people might seem apparently to have been
destroyed, yet God would be mindful of his covenant so as to gather
the remnant. Such, indeed, was the slaughter of the people, that no
hope whatever, according to the flesh, remained; for they were
scattered through various parts of the world; there was no social
body, no distinct nation, no civil government, no worship of God.
Who, then, could have thought that the Church of God would survive?
Nay, the probability was, that after thirty or fifty years, the name
of Abraham and of his seed would have become wholly extinct; for
they had joined in one body with the Chaldees and the Assyrians.
That scattering then was, as it were, the death of the whole nation.
But God, by Joel, declares here, that there would yet be deliverance
in mount Zion and in Jerusalem; that is, "Though I shall for a time
exterminate this people, that the land may remain desolate, there
shall yet be a restoration, and I will again gather a certain body,
a Church, on mount Zion and in Jerusalem." This is the substance.
We learn from this place, that however much God may afflict his
Church, it will yet be perpetuated in the world; for it can no more
be destroyed than the very truth of God, which is eternal and
immutable. God indeed promises, not only that the state of the
Church shall be perpetual, but that there will be, as long as the
sun and moon shall shine in heaven, some people on earth to call on
his name. Since it is so, it follows, that the Church cannot be
utterly subverted or wholly perish, however severely and heavily the
Lord may chastise it. However great then the scattering of the
Church may be, the Lord will yet gather members, that there may be a
people on earth to show, that he who is in heaven is true and
faithful to his promises. And this truth deserves a careful
attention; for when we see the Church scattered, immediately this
doubt creeps into our minds, "Does God intend wholly to destroy all
his people, - does he mean to exterminate all the seed of the
faithful?" Then let this passage be remembered, "In mount Zion there
will be deliverance," after the Lord shall have punished the profane
despisers of his name, who abused his patience, and falsely
professed his name.
But he adds, "As Jehovah has promised", which serves for
confirmation; for the Prophet bids us here to regard God rather than
our own state. When indeed we believe our eyes, we cannot but think
sometimes that it is all over with the Church; for when God inflicts
heavy punishment on his servants, there seems to us no remedy; and
when we believe the diseases of the Church to be incurable, our
hearts immediately fail us, except God's promise comes to our minds.
Hence the Prophet recalls our thoughts to God, as though he had
said, "Judge not of the safety of the Church by sight, but stand and
rely on the word of God: he has spoken, he has said, that the Church
shall be perpetual." Let us plant our foot on this promise, and
never doubt but that the Lord will perform what he has declared.
But it is subjoined by the Prophet as a sort of correction,
"And in the remnant whom Jehovah shall call": and it was necessary
to state this distinctly, lest hypocrites, as they usually do, abuse
what had been said. They who occupy high stations in the Church, and
pass in name for the children of God, swell, we know, with great
confidences and boldly trifle with God; for they think that he is
bound to them, when they make a show either of external badges or of
profession, in which they glory before men: they think this display
sufficient. We may indeed gather from many parts of Scripture, that
the Jews were inflated with this false presumption of the flesh,
that they imagined God to be bound to them. Hence the Prophet shows,
that he did not address all the Jews indiscriminately, because many
of them were spurious children of Abraham, and had become
degenerated. If then under this pretence alone they wished to lay
hold on the promise of salvation, the Prophet shows that they were
excluded from the Church of God, since they were not legitimate
children, after having departed from the faith and piety of their
father Abraham. He therefore mentions remnant: and by this word be
means, in short, that the whole multitude could not be saved, but
only a small number.
When therefore we speak of the salvation of the Church, we
ought not to gather into one bundle all who profess themselves to be
the children of God; for we see that hardly one in a hundred worship
God in truth and without hypocrisy, for the greater part abuse his
name. We see, at this day, how dishonest is the boasting of the
Papists; for they think that the Church of God dwells among them,
and they scorn us because we are few. When we say that the Church of
God is to be known by the word and the pure administration of the
sacraments, "Indeed," they say, "could God have forsaken so many
people among whom the gospel has been preached?" They think that
after Christ has been once made known, his grace remains fixed, and
cannot by any means be taken away whatever may be the impiety of
men. Since then the Papists so shamefully lay claim to the name of
Church, because they are many in number, it is no wonder that the
Prophet, who had the same contest with the Jews and Israelites, had
here expressly mentioned a "remnant"; as though he said, "In vain do
the ungodly boast of God's name, since he regards them not as his
people." The same truth we observe in Psalm 15, and in Psalm 24;
where the citizens of the Church are described; they are not those
who pride themselves on external symbols, but who worship God with a
sincere heart, and deal honestly with their neighbors; such dwell on
the mountain of God. It was not a difficult thing for hypocrites to
thrust themselves into the sanctuary, and to present there their
sacrifices to God; but the Prophet shows that none are owned by God,
but those who have a sincere heart and pure hands. So also in this
place Joel says, that this Church indeed would be saved, but not the
vast multitude, - who then? the remnant only.
But the clause which follows must be noticed, "Whom Jehovah
shall call". We have already seen that the Church of God consists
often of a very small number; for God counts not any his children,
but those who devote themselves sincerely and from the heart to his
service, as Paul says 'Whosoever calls on the name of God, let him
depart from iniquity;' and many such are not found in the world.
But it is not enough to hold, that the Church of God is only in
the remnant; it must be also added that the remnant abide in God's
Church for no other reason but that the Lord has called them. Whence
then is it that there is a portion in the Church, which shall remain
safe, while the whole world seems to be doomed to destruction? It is
from the calling of God. And there is no doubt but that the Prophet
means by the word, call, gratuitous election. The Lord is indeed
often said to call men, when he invites them by the voice of his
gospel; but there is what surpasses that, a hidden call, when God
destines for himself those whom he purposes to save. There is then
an inward call, which dwells in the secret counsel of God; and then
follows the call, by which he makes us really the partakers of his
adoption. Now the Prophet means, that those who will be the remnant
shall not stand by their own power, but because they have been
called from above, that is, elected. But that the election of God is
not to be separated from the outward call, I allow; and yet this
order ought to be maintained, that God, before he testifies his
election to men, adopts them first to himself in his own secret
counsel. The meaning is, that calling is here opposed to all human
merits, and also to virtue and human efforts; as though he said,
"Men attain not this for themselves, that they continue a remnant
and are safe, when God visits the sins of the world; but they are
preserved by his grace alone, because they have been chosen." Paul
also speaks of the remnant in Rom. 11, and wisely considers that
passage, 'I have kept for myself seven thousand.'
It is then God's peculiar province to keep those who fail not:
and hence Paul says that they are the remnant of grace; for if God's
mercy were taken away, there would be no remnant among the whole
human race. All, we indeed know, are worthy of death, without any
difference: it is therefore the election of God alone which makes
the difference between some and others. Thus we see that the
gratuitous goodness of God is extolled by the Prophet, when he says
that a remnant shall be saved, who shall be called by the Lord: for
it is not in the power of men to keep themselves unless they are
elected; and the gratuitous goodness of God is the security as it
were of their salvation. Now follows -
Chapter 3.
Joel 3:1-3
1 For, behold, in those days, and in that time, when I shall bring
again the captivity of Judah and Jerusalem,
2 I will also gather all nations, and will bring them down into the
valley of Jehoshaphat, and will plead with them there for my people
and [for] my heritage Israel, whom they have scattered among the
nations, and parted my land.
3 And they have cast lots for my people; and have given a boy for an
harlot, and sold a girl for wine, that they might drink.
The Prophet confirms in these words what he had before taught
respecting the restoration of the Church; for it was a thing
difficult to be believed: when the body of the people was so
mutilated, when their name was obliterated, when all power was
abolished, when the worship of God also, together with the temple,
was subverted, when there was no more any form of a kingdom, or even
of any civil government, who could have thought that God had any
concern for a people in such a wretched condition? It is then no
wonder that the Prophet speaks so much at large of the restoration
of the Church; he did so, that he might more fully confirm what
would have otherwise been incredible.
He therefore says, "Behold, in those days, and at that time, in
which I shall restore the captivity of Judah and Jerusalem, I shall
then make all Gentiles to come down into the valley of Jehoshaphat".
And the Prophet says this, because the Jews were then hated by all
people, and were the execration and the dregs of the whole world. As
many nations as were under heaven, so many were the enemies of the
Jews. A fall then inter despair was easy, when they saw the whole
world incensed against them: "Though God may wish to redeem us,
there are yet so many obstacles, that we must necessarily perish;
not only the Assyrians are enraged against us, but we have found
even greater hatred in our own neighbors." We, indeed, know that the
Moabites, the Ammonites, the Syrians, the Sidonians, the Idumeans,
the Philistines, and, in short, all in the surrounding countries,
were very hostile to the Jews. Seeing then every access to their
land was closed up to the Jews, it was difficult to entertain any
hope of deliverance, though God encouraged them. For this reason the
Prophet now says, that God would be the judge of the whole world,
and that it was in his purpose and power to call together all the
Gentiles, as though he said, "Let not the number and variety of
enemies frighten you: the Assyrians alone, I know, are not your
enemies, but also all your neighbors; but when I undertake the
defense of your cause, I shall be alone sufficient to protect you;
and however much all people may oppose, they shall not prevail. Then
believe that I shall be a sufficient defender, and shall deliver you
from the hand of all the nations." We now perceive the Prophet's
design when he declares, that God would come to the valley of
Jehoshaphat, and there call together all nations.
But the Prophet says, "In those days, and at that time, when
the Lord shall restore the captivity of Judah and Jerusalem", &c.
This time the Jews limit to their return: they therefore think, that
when liberty to return was granted them by Cyrus and Darius, what
the Prophet declares here was then fulfilled; Christian doctors
apply this prediction to the coming of Christ; but both interpret
the words of the Prophet otherwise than the drift of the passage
requires. The Prophet, no doubt, speaks here of the deliverance we
have just noticed, and at the same time includes the kingdom of
Christ; and this, as we have seen in other parts, is very commonly
done. While then the prophets testify that God would be the redeemer
of his people, and promise deliverance from Babylonian exile, they
lead the faithful, as it were, by a continuous train or course, to
the kingdom of Christ. For what else was the Jewish restoration, but
a prelude of that true and real redemptions afterwards effected by
Christ? The Prophet then does not speak only of the coming of
Christ, or of the return of the Jews, but includes the whole of
redemption, which was only begun when the Lord restored his people
from the Babylonian exile; it will then go on from the first coming
of Christ to the last day; as though he said, "When God will redeem
his people, it will not be a short or momentary benefit, but he will
continue his favor until he shall visit with punishment all the
enemies of his Church." In a word, the Prophet here shows, that God
will not be a half Redeemer, but will continue to work until he
completes everything necessary for the happy state of his Church,
and makes it in every respect perfect. This is the import of the
whole.
We also see that the Prophet Haggai speaks in the same manner
of the second temple, - that the glory of the second temple shall be
greater than that of the first, (Hag. 2.) He, however referred, no
doubts to the prophecy of Ezekiel; and Ezekiel speaks of the second
temple, which was to be built after the return of the people from
exile. Be it so, yet Ezekiel did not confine to four or five ages
what he said of the second temple: on the contrary he meant that the
favor of God would be continued to the coming of Christ: so also
Joel means here, when he says, "When God shall restore the captivity
of Judah and Jerusalem, he will then call together all the nations;
as though he said, "God will pour out not a small portion of grace,
but will become the complete Redeemer of his people; and when the
whole world shall rise against him, he will yet prevail; he will
undertake the cause of his Church, and will secure the salvation of
his people. Whosoever then will attempt to delay or hinder the
restoration of the Church, shall by no means succeed; for the Lord,
the defender of his people, will judge all nations."
Let us now see why the Prophet particularly mentions the
"valley of Jehoshaphat". Many think that valley to be intended,
which was called the Valley of Blessing, where Jehoshaphat obtained
a signal and a memorable victory, when yet he was not provided with
large forces, and when many nations conspired against him. Though
Jehoshaphat fought against a large army with a few people, he yet
wonderfully succeeded; and the people there presented thanks to God,
and gave a name to the place. Hence, many think that this valley is
mentioned, that the Prophet might remind the Jews how wonderfully
they were saved; for their enemies had come for the very purpose of
destroying the whole of God's people, and thought that this was
wholly in their power. The memory then of this history must have
animated the minds of the godly with a good hope; for God then
undertook the cause of a small number against a vast multitude; yea,
against many and powerful nations. And this view seems to me
probable. Some place this valley of Jehoshaphat half way between the
Mount of Olives and the city; but how probable their conjecture is I
know not.
Unquestionably, with regard to this passage, their opinion, in
my judgment, is the most correct, who think that there is here a
recalling to mind of God's favor, which may in all ages encourage
the faithful to entertain hope of their salvation. Some, however,
prefer to take the word as an appellative; and no doubt "yehoshafat"
means the judgment of God; and so they render it, "The valley of the
judgment of God." If this is approved I do not oppose. And,
doubtless, though it be a proper name, and the Prophet speak here of
that holy King, to encourage the Jews to follow his example, he yet
alludes, no doubt, to the judgment of God, or to the contest which
he would undertake for the sake of his people: for it immediately
follows "wenishpatti 'amim sham", "And I will contend with them
there:" and this verb is derived from "shafat". Hence also, if it be
the proper name of a place, and taken from that of the King, the
Prophet here meant, that its etymology should be considered; as
though he said, "God will call all nations to judgment, and for this
end, that he may dwell in the midst of his people, and really
testify and prove this."
Some apply this passage to the last judgment, but in too
strained a manner. Hence also has arisen the figment, that the whole
world shall be assembled in the valley of Jehoshaphat: but the
world, we know, became infected with such delirious things, when the
light of sound doctrine was extinguished; and no wonder, that the
world should be fascinated with such gross comments, after it had so
profaned the worship of God.
But with respect to the intention of the Prophets he, no doubt,
mentions here the valley of Jehoshaphat, that the Jews might
entertain the hope that God would be the guardian of their safety;
for he says everywhere that he would dwell among them, as we have
also seen in the last chapter, "And God will dwell in the midst of
you." So also now he means the same, "I will assemble all nations,
and make them to come down to the valley of Jehoshaphat"; that is,
though the land shall for a time be uncultivated and waste, yet the
Lord will gather his people, and show that he is the judge of the
whole world; he will raise a trophy in the land of Judah, which will
be nobler than if the people had ever been safe and entire: for how
much soever all nations may strive to destroy the remnant, as we
know they did, though few remained; yet God will sit in the valley
of Jehoshaphat, he will have there his own tribunal, that he may
keep his people, and defend them from all injuries. At the same
time, what I have before noticed must be borne in mind; for he names
here the valley of Jehoshaphat rather than Jerusalem, because of the
memorable deliverance they had there, when God discomfited so many
people, when great armies were in an instant destroyed and without
the aid of men. Since God then delivered his people at that time in
an especial manner through his incredible power, it is no wonder
that he records here the name of the valley of Jehoshaphat.
I will contend, he says, with them there for my people, and for
my heritage, Israel. By these words the Prophet shows how precious
to God is the salvation of his chosen people; for it is no ordinary
thing for God to condescend to undertake their cause, as though he
himself were offended and wronged; and God contends, because he
would have all things in common with us. We now then, see the reason
of this contention, - even because God so regards the salvation of
his people, that he deems himself wronged in their person; as it is
said in another place, "He who toucheth you toucheth the apple of
mine eye". And to confirm his doctrine still more, the Prophet adds,
"For mine heritage, Israel". God calls Israel here his heritage, to
strengthen distressed minds, and also to comfort them; for if the
Jews had only fixed their minds on their own state, they could not
but think themselves unworthy of being regarded by God; for they
were deemed abominable by all nations; and we also know that they
were severely chastised for having departed from all godliness and
for having, as it were, wholly alienated themselves from God. Since,
then, they were like a corrupted body, they could not but despond in
their adversity: but the Prophet here comes to their assistance, and
brings forward the word heritage, as though he said, "God will
execute judgment for you, not that ye are worthy, but because he has
chosen you: for he will never forget the covenant which he made with
your father Abraham." We see, then, the reason he mentions heritage:
it was, that the Jews might not despair on account of their sins;
and at the same time he commends, as before, the gratuitous mercy of
God, as though he had said, "The reason for your redemption is no
other, but that God has allotted to himself the posterity of Abraham
and designed them to be his peculiar people." What remains we must
defer until to-morrow.
Prayer.
Grant, Almighty God, that as thou not only invites us continually by
the voice of thy Gospel to seek thee, but also offerest to us thy
Son as our Mediator, through whom an access to thee is open, that we
may find thee a propitious Father, - O grant, that relying on thy
kind invitation, we may through life exercise ourselves in prayer:
and as so many evils disturb us on all sides, and so many wants
distress and oppress us, may we be led more earnestly to call on
thee, and, in the meantime, be never wearied in this exercise of
prayer; that, being through life heard by thee, we may at length be
gathered to thy eternal kingdom, where we shall enjoy that salvation
Which thou hast promised to us, and of which also thou daily
testifiest to us by thy Gospel, and be for ever united to thy only
begotten Son, of whom we are how members; that we may be partakers
of all the blessings, which he has obtained for us by his death.
Amen.
Calvin, Commentary on Joel
(Continued in part 10...)
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