Joel 2:17

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.

Not the altar of incense which stood in the holy place; but the altar of burnt offering, where the priests used to stand and do service; but now having nothing to do of that kind, they are called upon to weep and pray between that and the porch of the temple; where they might be seen and heard by the people in the outward court which the porch led into: this is thought by some to be the same situation with that between the temple and the altar, Matthew 23:35 ; and let them say, spare thy people, O Lord; they are directed to plead, not in a way of justice, but mercy; that though it might be just with God to destroy these people, who were called by his name; yet it is entreated that he would not, but in mercy spare them, and not cut them off in his sore displeasure, which the present judgment threatened them with: there seems to be an argument for mercy suggested, in the relation these people stood in to God, they are "thy people", whom thou hast chosen, and who are called by thy name; though this was also an aggravation of their sin; and the same may be observed in what follows: and give not thine heritage to reproach: the people whom he had chosen for his inheritance, and the land of Canaan he had given to them for an inheritance; both which would be given to reproach if such a famine should ensue that they must be obliged to go into other countries for food: that the Heathen should rule over them; as they would, should they be forced to leave their own country, and settle in

Joel 2:17 . Let the priests, the ministers of the Lord, weep between the porch and the altar — The priests, being in a peculiar sense the Lord’s servants, are here required to take the lead in this sacred work of penitence, and to stand weeping and praying between the porch and the altar; that is, in the open court, just before the porch of the temple built by Solomon, (see 1 Kings 6:3 ,) and the altar of burnt-offerings. This was called the priests’ court, and was the place where the greatest part of those, whose course it was, gave their attendance. Hereupon this is mentioned as the most proper place for the priests to stand in, while they addressed their prayers and intercessions to God in behalf of the people; because here they could best be seen and heard by all the assembly, and here they had before offered the sacrifices proper for such an occasion. And let them say, Spare thy people, O Lord — It was usual to prescribe certain forms of prayer or praise to the priests, in their public ministrations: see Hosea 14:2 ; 1 Chronicles 16:36 . Such was this here mentioned, wherein they beseech God to deliver his people, not for any merit of theirs, but for his own glory, lest the heathen round about them should take occasion to blaspheme his name, as if he were not able to protect his worshippers.

That the heathen should rule over them — This translation of the Hebrew verb שׁמל , favours their interpretation, who understand by the army, at the beginning of the chapter, an invading human enemy. But if expounded of a plague of locusts, still this translation, as Archbishop Newcome justly observes, may be supported, because, when the people were distressed by the locusts, they would be an easier prey to their enemies. But, to make a proverb of them, or to use a by-word against them, as the margin reads, is the more natural translation: for to have their country destroyed by locusts would naturally make them the subject of their enemies’ scorn and derision, as if they were forsaken by the God whom they worshipped; and the Hebrew verb above mentioned is indifferently taken in either sense.

Let the priests, the ministers of the Lord, weep, see Joel 1:13 . Between the porch; that stately porch built by Solomon, 1 Kings 6 3 Eze 40:48,49 . And the altar; not of incense, for that was in the holy place; but the great brazen altar, or altar of burnt-offering, which stood at some distance from this porch; and here the priests are 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. Let them say, with loud voice, and with louder heart and affection; after this manner let them pray and intercede with God. Spare: this includes confession of sin, acknowledging God’s justice, laying themselves at the foot of God for mercy, and imploring of mercy; Though we have sinned and deserve severe wrath, yet spare, deal not with us as we deserve. Thy people: this includes all they can plead from the covenant of God with them, his grace, promise, faithfulness, &c.; We are thy peculiar people, thou art our God, therefore spare, &c. Give not; thou only canst expose us to famine and servitude, and both will come upon us if thou first give us up to these predooming locusts, they will consume all, and if thou after give us up to those nations which as locusts are innumerable and irresistible. O give us not up to them. Thine heritage; chosen, redeemed, possessed through many ages by thee.

O Lord, even since we came out of Egypt thou hast owned us for thine heritage: though whilst we were impenitent, and sinned high against thee, we deserved to be cast off; now we return, repent, and pray, be gracious to us, and continue to own and bless thine heritage; since thou canst make it fruitful and beautiful, command it to excel in both; cultivate, fence, and watch over it, it is thine-heritage. To reproach; it is a reproach to any land that it starves or eats up the inhabitants thereof, Numbers 13:32 Ezekiel 36:30 ; and famine, though by locusts, will be a reproach to this thine heritage; it will be greater reproach to be slaves to the nations signified by the locusts; therefore of mercy deliver us from both one and the other. The heathen; whether Assyrians, or Chaldeans, or Babylonians. Rule over them; conquer first, and then enslave thy people; or, as the word will bear, take them up for a taunt and proverb, when they shall know that they leave their own land as too barren a place to maintain them, or seek their bread at a dear rate in heathen lands. Wherefore should they say among the people, Where is their God? nay, these barbarous people will not so much consider our sins, or justify our God, but they will reproach God, our God, the great God, as if unable to maintain us. O spare for thine own glory’s sake, never let them as Psalm 115:2 deride thee our God.

17. between the porch and … altar—the porch of Solomon's temple on the east (1Ki 6:3); the altar of burnt offerings in the court of the priests, before the porch (2Ch 8:12; compare Eze 8:16; Mt 23:35). The suppliants thus were to stand with their backs to the altar on which they had nothing to offer, their faces towards the place of the Shekinah presence. heathen should rule over them—This shows that not locusts, but human foes, are intended. The Margin translation, "use a byword against them," is not supported by the Hebrew. wherefore should they say … Where is their God?—that is, do not for thine own honor's sake, let the heathen sneer at the God of Israel, as unable to save His people (Ps 79:10; 115:2).

17 . weep ] in grief and contrition: cf. Jdg 2:4 ; and on Joel 2:12 . between the porch and the altar ] between the porch on the E. end of the Temple ( 1 Kings 6:3 ), and the great altar of burnt-offering in front of it ( 1 Kings 8:64 ; 2 Chronicles 8:12 ) in the ‘inner court’ ( 1 Kings 6:36 ), also called ‘the court of the priests,’ in contradistinction to the ‘great court’ ( ib. ) outside, into which alone the laity were admitted. The same expression occurs in Ezekiel 8:16 . The priests are pictured as engaged there in supplication, with their faces (unlike those of the idolaters in Ezekiel 8:16 ) turned towards the sanctuary. give not thine inheritance to reproach ] cf. Ezekiel 22:4 ; Ezekiel 36:30 (“the reproach of famine among the nations ”); Psalm 44:13 ; Psalm 79:4 ; Psalm 89:41 . The fact of Judah’s being Jehovah’s people and inheritance , is made the basis of the appeal, as Deuteronomy 9:26 ; Deuteronomy 9:29 . that the nations should rule over them ] This translation is perfectly legitimate grammatically; but in the context there has been no mention of Judah being dominated by foreign nations, but only of the country having been devastated by locusts and drought; hence the rendering make proverbs of (i.e. use their name as a by-word) is more probable (cf. R.V. marg .); comp. Jeremiah 24:9 (“to be a reproach and a proverb … in all places whither I shall drive them”), Psalm 44:13 a , 14 a .

The country suffering as it did, the heathen would be tempted to mock Israel, to declare that they were abandoned by their God, and that He lacked either the power or the will to save them. Comp. Exodus 32:12 ; Numbers 14:13-16 ; Deuteronomy 9:28 . wherefore should they say among the peoples , Where is their God? ] Such is the taunt which the peoples of the earth would address to them, when they saw their distress. Comp. Micah 7:10 ; Psalm 42:10 ; Psalm 79:10 ; Psalm 115:2 ,—in Psalm 79:10 , as here, a motive for God’s intervention. With the general picture of the nation, small and great alike, assembled as suppliants in the Temple, with the priests leading their devotions, comp. Jdt 4:9-15 . Joel 2:17