Book of Joel Chapter 2 Vs. 27

 The Lord Had Pity

And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed. Joel 2:27

And ye shall... The presence of God among his people shall be so manifest, the tokens of it so clear, that it shall be easily known. By the impressions of his love upon them; the teachings of his Spirit in them; the usefulness of the word and ordinances to them.

יָדַע

yâda‛

yaw-dah'

A primitive root; to know (properly to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively instruction, designation, punishment, etc.): - acknowledge, acquaintance (-ted with), advise, answer, appoint, assuredly, be aware, [un-] awares, can [-not], certainly, for a certainty, comprehend, consider, X could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be [ig-] norant, instruct, kinsfolk, kinsman, (cause to, let, make) know, (come to give, have, take) knowledge, have [knowledge], (be, make, make to be, make self) known, + be learned, + lie by man, mark, perceive, privy to, X prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have [understanding], X will be, wist, wit, wot.

This return promised a reversal of the Lord’s departure (Ezekiel, chapter 8 to 11).

The spiritual and heavenly frame of soul they shall be favored with, and the pleasant taste of their conversation. This is the blessing Christ has promised to Gospel ministers and churches (Mat. 28:20).

and that I... That he is their covenant God and Father and acknowledge none else.

and my people... Which is repeated for the certainty of it (see Joel 2:26).

אֲנִי

'ănı̂y

an-ee'

Contracted from H595; I: - I, (as for) me, mine, myself, we, X which, X who.

Rev. 21:3 "And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God."

The nation would also acknowledge (know) His active presence and His rightful place as their God (Joel 2:27). The words I am in Israel lit., I am in the midst of Israel recall the Pentateuchal references to God being among or, in the midst of His people (cf. Num. 11:20; 14:14; Deut. 7:21). The frequently used expression you will know that… I am the Lord your God also originated in the Pentateuch (cf. Exo. 6:7; 16:12). The association of that expression with the Lord’s exclusive claim to be Israel’s God (there is no other) reminds one of Deut. 4:35, 4:39. Through these allusions to earlier traditions, the Lord affirmed that His relationship to His people was just as vital then as it had been in Moses’ day.

Book of 1 John Chapter 3 Vs. 8

 Father hath Bestowed

I John 3:8 "He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil."

he that committeth... Means continues to commit. Jesus defeated sin, and the devil, on the cross. Christians, who have put their faith in Jesus, are no longer to serve sin. Sin is not our master; neither is the devil controlling us.

The one who committeth or practices sin meaning habitually practice sin.

the Devil

See on 1Jhn. 2:13. Compare John 8:44. The devil made no one, he begot no one, he created no one; but whosoever imitates the devil, is, as it were, a child of the devil, through imitating, not through being born of him (Augustine).

sinneth

The present tense indicates continuousness. He sinned in the beginning, and has never ceased to sin from the beginning, and still sinneth.

from the beginning... Since Satan was originally created as perfect and only later rebelled against God (Isa. 14:12-14; Eze. 28:12-17), John probably means the moment of his rebellion against God, the beginning of his rebellious career.

the Son of God

For the first time in the Epistle. Hitherto the title has been the Son, or His Son. See on 1Jhn. 1:7.

of the devil... The phrase gives the source of the false teachers’ actions. The term devil, means accuser or slanderer. Not only does Satan our adversary oppose God and His plan, but he is the originator and instigator of sin and rebellion against God and His law, verse 4.

Therefore, all the unsaved are under the diabolic influence of Satan. Their sinful lifestyle reflects their satanic origin. John contrasts the children of God with the children of Satan in terms of their actions. While those who are truly born again reflect the habit of righteousness, Satan’s children practice sin.

Since sin characterizes him completely, so everyone characterized by sin must derive from him (John 8:44).

for this purpose… A third reason why Christians cannot practice sin is because Christ came to destroy the works of the arch-sinner, Satan. The devil is still operating, but he has been defeated, and in Christ we escape his tyranny. The day will come when all of Satan’s activity will cease in the universe, and he will be sent to hell forever (Rev. 20:10).

might destroy (λύσῃ)

Lit., dissolve, loosen. Compare Acts 27:41; 13:43. “The works of the devil are represented as having a certain consistency and coherence. They show a kind of solid front. But Christ, by His coming, has revealed them in their complete unsubstantiality. He has undone the seeming bonds by which they were held together (Westcott).

works of the... This summarizes a variety of the devil’s activities: sin, rebellion, temptation, ruling the world, persecution and accusation of saints, instigation of false teachers, and the power of death.

Twenty-five Works of the Devil

1. Sin—rebellion (Gen. 3:2 Cor. Gen. 11:3)

2. Works of darkness, including moral sedition and sex perversion (Eph. 5:11; 6:12; Acts 16:18; Rom. 1:1-32)

3. Works of wickedness (Col. 1:21)

4. Spiritual blindness (2Cor. 4:4)

5. Stealing the Word of God (Mat. 13:19)

6. Deceptions and false religions (2Cor. 11:14; 1Tim. 4:1-16; Rev. 12:9)

7. To kill and destroy (John 10:10)

8. Sowing tares, tempting, and sifting saints (Mat. 4:3; Mat. 13:25; Luke 22:31)

9. Promoting counterfeit worship and miracles (2Thes. 2:8-12; 1Cor. 10:20)

10. Causing storms (Job 1:18-19; Eph. 2:2)

11. Ruling nations (Mat. 4:8-9; Dan. 10:1-21)

12. Executing death (Heb. 2:14-15)

13. Accusing the brethren (Rev. 12:10)

14. Hindering prayers (Dan. 10:12-21)

15. Opposing the gospel (Eph. 6:1-18)

16. Supervising demons (John 12:31), fallen angels (Rev. 12:7-12), and fallen man (Eph. 2:2; 1Jhn. 3:8; John 8:44)

17. Causing sickness and disease (Mat. 4:23-24; 9:32-33; 15:22; Acts 10:38)

18. Causing infirmities (Mat. 8:17; Luke 13:16; John 10:10; Acts 10:38)

19. Causing lunacy and mania (Mat. 4:23-24; Mat. 17:14-21; Mark 5:1-18)

20. Urging suicides (Mat. 17:15; John 10:10)

21. Agitating lusts (John 8:44; Eph. 2:1-3)

22. Lying and false prophecy (1Kgs. 22:1-53; Mat. 24:11, 24:24; 2Cor. 11:13-15)

23. Propagating false doctrines (1Tim. 4:1-16; 2Tim. 4:1-22; 2Thes. 2:1-17; Rev. 13:1-18)

24. Oppressing men (Acts 10:38)

25. Persecuting Christians and warring on saints (Eph. 6:10-18; 1Pet. 5:8-9).

We have been bought and paid for by the blood of Jesus. We are servant of the Lord Jesus and His righteousness. Those who desire to continue in sin, do not belong to God, they belong to the devil.

Christ died to destroy and cancel all these works of the devil for believers in this age, and to give complete mastery over them (Col. 2:14-17; 1Pet. 2:24; Luke 10:19; John 14:12; Mark 16:17-18). The only works listed above that will not be put down in this age are: all sin and rebellion among men; Satan’s rule of the nations; the reign of death; and continued opposition of Satan to saints. These will be done away in the Millennium (Eph. 1:10; 1Cor. 15:24-28; Rev. 21:1-8; 22:3).



Here by contrast to the last verse we studied we find, He who does what is sinful is of the devil. It would be wrong to water this assertion down. All sin, of whatever kind or degree, is satanic in nature. This is because the devil has been sinning from the beginning (cf. John 8:44). Sin originated with Satan and is his constant practice. To take part in sin at all is to take part in his activity. It is also opposing the work of the Son of God who came (appeared; cf. 1Jhn, 3:5; Heb. 9:28) to put an end lysē, destroy to that activity, the devil’s work. Even the smallest sin runs counter to the work of Christ. Believers are to overcome the evil one (1Jhn. 2:13-14), here called the devil, and not to participate in what he is.

Book of Joel Chapter 2 Vs. 26

 The Lord Had Pity

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. Joel 2:26

And ye shall... Or, in eating eat; most surely eat, and in great abundance. Which Hebraism not only denotes the certainty of a thing, but the increase and abundance of it (see Gen. 22:17).

אָכַל

'âkal

aw-kal'

A primitive root; to eat (literally or figuratively): - X at all, burn up, consume, devour (-er, up), dine, eat (-er, up), feed (with), food, X freely, X in . . . wise (-deed, plenty), (lay) meat, X quiet.

There are plenty of spiritual provisions held forth under the Gospel dispensation. Much in God: in his goodness, grace, and love, truth and faithfulness. In his covenant: the blessings and promises of it; much in Christ: who is compared to many things eatable. And is called the Lamb of God, the fated calf, the hidden manna, the tree of life, and the bread of God.

Everything in him, and that belongs to him, is food for faith.

His flesh is meat indeed, his blood is drink; indeed, the fullness of grace in him; the righteousness wrought out by him. The salvation he is the author of; upon all which the believer lives by faith. Much in the Gospel, and the doctrines of it, compared to honey for sweetness of taste; to milk for its nourishing nature, easiness of digestion, and the suitableness of it for babes.

And to strong meat fit for men: and there are blessings plenty also in the ordinances of the Gospel, particularly in the Lord's supper. The feast of fat things, where saints are invited to eat and drink abundantly. Which eating is not a bare attendance on outward ordinances, or a superficial taste of the things in them, but a feeding upon them by faith, receiving and digesting them.

and be satisfied... Eat to satiety; eat and be full, so as to be entirely contented, and desire no other sort of food. Thus saints, as Naphtali, are satisfied with the favor and love of God, having a delightful sensation of it, and a full persuasion of interest in it. With Christ as the bread of life, so as not to hunger after other.

With his righteousness, as not to seek any other. And with his salvation, being so suitable to them. And with the goodness and fatness of the Lord's house, his word and ordinances.

שָׂבֵעַ שָׂבַע

śâba‛ śâbêa‛

saw-bah', saw-bay'-ah

A primitive root; to sate, that is, fill to satisfaction (literally or figuratively): - have enough, fill (full, self, with), be (to the) full (of), have plenty of, be satiate, satisfy (with), suffice, be weary of.

and praise the... Acknowledge him to be the giver of all this spiritual food, and that they are unworthy of it. Ascribe it entirely to the grace of God, who has done wonders for them; in wonderfully setting them apart for himself in eternal election.

In making such a well-ordered covenant with them in Christ; in sending him to be their Savior and Redeemer. In calling them out of darkness into marvelous light; in bestowing such love upon them, as to call them and make them his children, and also heirs of him and eternal glory (see Psm. 22:26).

הָלַל

hâlal

haw-lal'

A primitive root; to be clear (originally of sound, but usually of color); to shine; hence to make a show; to boast; and thus to be (clamorously) foolish; to rave; causatively to celebrate; also to stultify: - (make) boast (self), celebrate, commend, (deal, make), fool (-ish, -ly), glory, give [light], be (make, feign self) mad (against), give in marriage, [sing, be worthy of] praise, rage, renowned, shine.

and my people... Because they shall always have food to eat; shall never be disappointed, when they rightly apply for it in proper places and times. And not be like the troops of Tema, and companies of Sheba (Job 6:19).

They shall not be ashamed of their faith and hope, and expectation of good things promised them. Nor of the word and ordinances, and the profession they have made of Christ in this world.

עַם

‛am

am

From H6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock: - folk, men, nation, people.

Nor shall they be ashamed at his coming; but shall be placed at his right hand, and received into his kingdom, and shall be led by him to fountains of living water. And be satisfied with pleasures for evermore.

Rom. 5:5 "And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."

Phil. 4:19 "But my God shall supply all your need according to his riches in glory by Christ Jesus."

shall never...

לֹה לוֹא לֹא

lô' lô' lôh

lo, lo, lo

lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles: - X before, + or else, ere, + except, ig [-norant], much, less, nay, neither, never, no ([-ne], -r, [-thing]), (X as though . . . , [can-], for) not (out of), of nought, otherwise, out of, + surely, + as truly as, + of a truth, + verily, for want, + whether, without.

be ashamed...

בּוּשׁ

bûsh

boosh

A primitive root; properly to pale, that is, by implication to be ashamed; also (by implication) to be disappointed, or delayed: - (be, make, bring to, cause, put to, with, a-) shame (-d), be (put to) confounded (-fusion), become dry, delay, be long.

The agricultural abundance (Joel 2:26) would prompt the people to praise the name (i.e., the revealed character) of their covenant God, who had worked wonders for them (Joel 2:26). This last expression placed the restoration of agricultural blessing in the mainstream of God’s miraculous historical deeds on behalf of His people (cf. Exo. 3:15; 15:11; 34:10; Jos. 3:5; Jdg. 6:13; Psm. 77:14).

Book of 1 John Chapter 3 Vs. 7

 Father hath Bestowed

I John 3:7 "Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous."

Little children (τεκνία)

Τεκνίον, little child, diminutive of τέκνον child, occurs in John 8:33; 1Jhn. 2:12, 2:28; 3:7, 3:18; 4:4; 5:21. This particular phrase is found only here (best texts omit my in 1Jhn. 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children (John 21:5) which John also uses (1Jhn. 2:13, 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: “O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.”

let no man... Seven Plain Gospel Facts

1. He was manifested to take away our sins (1Jhn. 3:5; Tit. 2:12).

2. One can not be in Christ and continue to sin (1Jhn. 3:5-6; 2Cor. 5:17).

3. Man can be as righteous as Christ in this life (1Jhn. 3:7; 4:17; Tit. 2:12).

4. Everyman who sins is of the devil (1Jhn. 3:8; John 8:44).

5. Christ came to destroy the works of the devil (1Jhn. 3:8; Mat. 8:17; Acts 10:38; John 10:10).

6. One cannot sin as long as the Word of God remains in him (1Jhn. 3:9; Rom. 6:14-23; Rom. 8:1-13).

7. All people are not children of God (1Jhn. 3:10).The word deceives means to lead astray. Since false teachers were attempting to pervert the fundamentals of the faith, the possibility existed that some Christians might be fooled into accepting what they were advocating.

Deceive (πλανάτω)

Lit., we lead ourselves astray. See on Mark 7:24; see on Mat. 27:63, 27:64; see on Jude 1:13. Not only do we err, we are responsible for it. The phrase only here in the New Testament. For the verb as applied to deceivers of various kinds, see Mat. 24:4; Rev. 2:20; 13:14; 19:20; 12:9; 20:3. Compare πλάνοι deceivers (2Jhn. 1:7); πλάνη error (Jude 1:11; 1Jhn. 4:6). Rev., better, lead astray.

To prevent this deception from occurring, John repeatedly emphasized the basics of Christianity, e.g., the need for obedience, the need for love, and the need for a proper view of Christ.

he that doeth... The genuine believer’s habitual lifestyle of righteousness stands in sharp contrast to those false teachers who practiced sin (verses 4 and 6). Since Christ died on the cross to transform sinners, those truly born again have replaced the habit of sin with the habit of righteous living (Romans 6:13-14).

Doeth righteousness (δίκαιος)

See on 1Jhn. 3:4 and compare 1Jhn. 2:29. Note the article τὴν, the righteousness, in its completeness and unity. Not merely doing righteous acts. “In his relation to other men he will do what is just; and in his relation to the gods he will do what is holy; and he who does what is just and holy cannot be other than just and holy” (Plato, “Gorgias,” 507).

even as he... Those who are truly born again reflect the divine nature of the Son. They behave like Him, manifesting the power of His life in them (Gal. 2:20).

This verse is just saying to walk in the righteousness He has provided for us daily.

These verses suggest strongly that the doctrine of the antichrists involved a confusion between sin and righteousness. Perhaps the antichrists felt free to sin while at the same time denying their guilt and claiming to behave righteously. John warned against such ideas: Do not let anyone lead you astray. (The Gr. verb lead astray, planaō, used also in 1Jhn. 2:26, is the same word rendered deceive in 1Jhn. 1:8.) He who does what is right is righteous, just as He is righteous (cf. 1Jhn. 1:9; 2:1, 2:29). Only righteousness springs from a righteous nature.

Book of Joel Chapter 2 Vs. 25

 The Lord Had Pity

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. Joel 2:25

And I will... Or I will recompense to you the years; give you fruitful ones, as a full compensation for those in which the locust ate up the fruits of the earth for some years running, the last 3 and ½ years of the tribulation.

שָׁלַם

shâlam

shaw-lam'

A primitive root; to be safe (in mind, body or estate); figuratively to be (causatively make) completed; by implication to be friendly; by extension to reciprocate (in various applications): - make amends, (make an) end, finish, full, give again, make good, (re-) pay (again), (make) (to) (be at) peace (-able), that is perfect, perform, (make) prosper (-ous), recompense, render, requite, make restitution, restore, reward, X surely.

the locust hath... The canker worm, and the caterpillar, and the palmer worm" (see Joel 1:4).

אַרְבֶּה

'arbeh

ar-beh'

From H7235; a locust (from its rapid increase): - grasshopper, locust.

my great army... My great army which I sent among you (see Joel 2:11). The plague of locusts of Joel 1:4, which was symbolic of the armies of the nations that will make Israel desolate in the day of the Lord. Nicely summarizes the overriding theme of Joel 2:19-24. The effects of the locusts would be completely reversed. Speaking as though compelled by legal obligation; the Lord promised to repay (šillēm; cf. its use in Exo. 22:1; 2Kgs. 4:7) the nation for the crops which His great army of locusts (cf. Joel 1:4) had devoured.

And I will recompense unto you good years, instead of the years in which the people, nations, and tongues, the governors and kingdoms of vengeance, spoiled you, my great army which I sent among you.

my great...

גָּדֹל גָּדוֹל

gâdôl gâdôl

gaw-dole', gaw-dole'

From H1431; great (in any sense); hence older; also insolent: - + aloud, elder (-est), + exceeding (-ly), + far, (man of) great (man, matter, thing, -er, -ness), high, long, loud, mighty, more, much, noble, proud thing, X sore, (´) very.

This is speaking of all that the locusts destroyed, being restored. God miraculously does it.

Again, Joel 2:25 nicely summarizes the overriding theme of Joel 2:19-24. The effects of the locusts would be completely reversed. Speaking as though compelled by legal obligation; the Lord promised to repay šillēm; cf. its use in Exo. 22:1; 2Kgs. 4:7) the nation for the crops which His great army of locusts (cf. Joel 1:4) had devoured.

Book of 1 John Chapter 3 Vs. 6

 Father hath Bestowed

I John 3:6 "Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him."

Whosoever abideth in… True descriptions of saints and sinners. Like the phrase practices sins of verse 4, the sense conveyed here is the idea of habitual, constant sinning.

Abideth means to continually live. If we are hidden in Christ, we do not sin. The desire to sin is taken away from us, if we are in Him and Him in us.

Abideth

Compare John 15:4-10. To abide in Christ is more than to be in Him, since it represents a condition maintained by communion with God and by the habitual doing of His will. See on 1Jhn. 2:6.

whosoever sinneth hath... If no check against habitual sin exists in someone who professes to be a Christian, John’s pronouncement is absolutely clear – salvation never took place.

Sinneth not

John does not teach that believers do not sin, but is speaking of a character, a habit. Throughout the Epistle he deals with the ideal reality of life in God, in which the love of God and sin exclude each other as light and darkness.

To abide in Christ is to be dead to sin (Romans 6). The one who habitually lives in sin has never been transformed by Christ’s life-changing power and purity.

The following Scripture shows us how it is possible for us to live this life.

Gal. 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

Seen - known

The vision of Christ and the appropriation of what is seen. Rev., correctly, knoweth.

Christ would no longer live in me, if I walk back into a sinful way of life. We are not in Him and Him in us, if we desire to live in sin.

This is the inescapable logic of the text. But a different point is suggested by the NIV’s rendering: No one who lives menōn, abides in Him keeps on sinning. No one who continues to sin has either seen Him or known Him. A widely held explanation of this verse is that a believer does not sin habitually, that is, sin is not his way of life. However, the Greek text has no words to represent phrases such as keeps on or continues to or habitually. These phrases are based on an understanding of the Greek present tense which is now widely in dispute among New Testament scholars (see, e.g., S. Kubo, 1 John 3, 9: Absolute or Habitual? Andrews University Seminary Studies 7. 1969:47-56; C.H. Dodd, The Johannine Epistles, pp. 78-81; I. Howard Marshall, The Epistles of John, p. 180). It cannot be shown anywhere in the New Testament that the present tense can bear this kind of meaning without the assistance of other words. Such a view is invalid for this verse and also for 1Jhn. 3:9. Nor is John saying that sinless perfection must be achieved, and that those who fail to do so lose their salvation. Such a notion is foreign to John’s argument and to all of Scripture.

John’s point is simple and straightforward. Sin is a product of ignorance and blindness toward God. “No one who sins has seen Him or known Him” (1Jhn. 3:6).

Sin can never come out of seeing and knowing God. It can never be a part of the experience of abiding in Christ. “No one who abides in Him sins” (1Jhn. 3:6). But though the meaning of this is not really open to question, there has seemed to be an inconsistency between such assertions and John’s earlier insistence that a believer can never claim to be without sin (1Jhn. 1:8). The solution to this problem has been suggested by the statement in 1Jhn. 3:3 in which the purification of the one “who has this hope in Him” is comparable in its nature to the purity of Christ just as He is pure. From this it follows that the regenerate life is, in one sense, an essentially and fundamentally sinless life. For the believer sin is abnormal and unnatural; his whole bent of life is away from sin.

The fact remains, however, that Christians do not experience the sinless life perfectly on this earth; hence 1Jhn. 1:8, 1:10 remain true. The two ideas are not really incompatible. The Christian still experiences a genuine struggle with the flesh and overcomes its impulses only by the help of the Holy Spirit (cf. Gal. 5:16-26). Amen.

Paul’s thinking also conforms with this view. In his struggle with sin he was able to conclude, “Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it” (Rom. 7:20). In this way Paul could perceive sin as not a real part of what he was at the most inward level of his being (cf. Rom. 7:25). When he wrote, “I no longer live, but Christ lives in me” (Gal. 2:20), he implied the same thing. If Christ alone really lives, sin can be no part of that experience. Insofar as God is experienced by a believer, that experience is sinless. (Cf. see 1Jhn. 3:9.)

Book of Joel Chapter 2 Vs. 24

 The Lord Had Pity

And the floors shall be full of wheat, and the fats shall overflow with wine and oil. Joel 2:24

The abundance of the harvest will be evidenced by the threshing floors and wine and oil vats being filled to capacity (Joel 2:24).

And the floors... The churches of Christ, which will now be in Judea, and in the Gentile world, which are his floors (Mat. 3:12). And which will be set up everywhere through the preaching of the Gospel.

The descent of the former and latter rain; these will be full of precious souls gathered in. Compared to wheat, and of the choice and excellent, doctrines of the Gospel, and of all spiritual provisions (Mat. 13:30).

גֹּרֶן

gôren

go'-ren

From an unused root meaning to smooth, a threshing floor (as made even); by analogy any open area: - (barn, corn, threshing-) floor, (threshing-, void) place.

shall be full...

מָלָא מָלֵא

mâlê' mâlâ'

maw-lay', maw-law'

A primitive root, to fill or (intransitively) be full of, in a wide application (literally and figuratively): - accomplish, confirm, + consecrate, be at an end, be expired, be fenced, fill, fulfil, (be, become, X draw, give in, go) fully (-ly, -ly set, tale), [over-] flow, fulness, furnish, gather (selves, together), presume, replenish, satisfy, set, space, take a [hand-] full, + have wholly.

of wheat...

בַּר בָּר

bâr bar

bawr, bar

From H1305 (in the sense of winnowing); grain of any kind (even while standing in the field); by extension the open country: - corn, wheat.

and the fats... With the wine of Gospel doctrine, and the oil of true grace; there shall be a flow, an overflow, a redundancy of these. Both in the ministers of the word and private Christians, in whom the grace of God shall abound (see Rom. 5:20).

יֶקֶב

yeqeb

yeh'-keb

From unused root meaning to excavate; a trough (as dug out); specifically, a wine vat (whether the lower one, into which the juice drains; or the upper, in which the grapes are crushed): - fats, presses, press-fat, wine (-press).

In this, we see the results of the abundant rain on the crops. This is also speaking of the abundance of the Spirit bringing many into the kingdom of God. Wheat symbolizes the Christians. Wine and oil symbolize the Holy Spirit of God.

The abundance of the harvest by Christians through the Holy Spirit will be evidenced by the threshing floors (True Churches) and wine and oil vats being filled to capacity by God and the Holy Spirit (Joel 2:24).