Book of Joel Chapter 2 Vs. 19

 The Lord Had Pity

Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen: Joel 2:19

Yea, the Lord... By his prophets, as or, the Lord answered and said, while they were praying and weeping, or as soon as they cried unto him in repentance. Or, however, praying to him, they might assure themselves that he heard them, and would answer them both by words and deeds.

יְהֹוָה

y^ehôvâh

yeh-ho-vaw'

From H1961; (the) self-Existent or eternal; Jehovah, Jewish national name of God: - Jehovah, the Lord. Compare H3050, H3069.

Behold, I will... That is, cause the earth to bring forth corn, as wheat and barley, and the vines and olive trees to bring forth grapes and olives, from which wine and oil might be made. This is, according to some interpreters, to be understood of an abundance of spiritual blessings.

Behold...

הֵן

hên

hane

A primitive particle; lo! also (as expressing surprise) if: - behold, if, lo, though.

I will send...

שָׁלַח

shâlach

shaw-lakh'

A primitive root; to send away, for, or out (in a great variety of applications): - X any wise, appoint, bring (on the way), cast (away, out), conduct, X earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out).

and ye shall... With each and every of the above things, corn, wine, and oil; they should not only have them, but have enough of them. Even to beyond the point of satisfaction.

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 I will... For want of food, and as if forsaken of God (see Joel 2:17).

They did not deserve it, but God will forgave them, and restored their land.

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.

The Lord’s promise began with a proclamation that the agricultural produce (grain, new wine, and oil) destroyed by the locusts (cf. Joel 1:10) would be restored. He then announced that His people would never again be an object of scorn to the nations (cf. Joel 2:17). Similarly (Joel 2:26-27) He promised they would never again… be shamed.

The Lord’s promise of restored agricultural blessing

The Lord’s promise began with a proclamation that the agricultural produce (grain, new wine, and oil) destroyed by the locusts (cf. Joel 1:10) would be restored. He then announced that His people would never again be an object of scorn to the nations (cf. Joel 2:17). Similarly (Joel 2:26-27) He promised they would “never again… be shamed.”

The seemingly unconditional tone of these statements is problematic if Joel 2:18-19 describe a historical event in Joel’s day. Whether one posits a preexilic or postexilic date for the writing of Joel, history shows that Israel, after Joel’s day, often did become an object of scorn. Perhaps the best solution to this difficulty is to understand that at least this aspect of the promise is eschatological in its ultimate fulfillment. Joel’s prophecy deals with Israel’s future apart from the chronological gaps which one sees so readily in retrospect. Consequently, prophecies pertaining to his own generation are merged here with those that await future realization. This is common in Old Testament prophecies (e.g., Isa. 9:6-7; 61:1-2; Zec. 9:9-10).

Book of 1 John Chapter 2 Vs. 29

 Children of God

1 John 2:29 "If ye know that he is righteous, ye know that every one that doeth righteousness is born of him."

If ye know... Three things' Christians know:

1. That Christ is righteous.

2. That every born-again person is righteous.

3. That doing righteousness is proof of the new birth (1Jhn. 3:6-10; 5:1-4, 5:18).

If ye know - ye know (ἐὰν εἰδῆτε - γινώσκετε)

If ye know absolutely that He is righteous, ye perceive that every one, etc. See on John 2:24. Ye perceive may be taken as imperative: perceive or know ye.

Is born of Him (ἐξ αὐτοῦ γεγέννηται)

The interpreters differ as to the reference of Him; some referring it to God, and others to Christ. Against the latter is the fact that men are not said to be born of Christ, but of God; and that to be born of God is a characteristic phrase of John, while to be born of Christ is a phrase which occurs nowhere. On the other hand, the undoubted reference to Christ in 1Jhn. 2:28, would seem to demand a similar reference here. Men are said to abide in Christ as well as in God, and to be born of the Spirit. Westcott's remark is pertinent. When John thinks of God in relation to men, he never thinks of Him apart from Christ (see 1Jhn. 5:20); and again, he never thinks of Christ in His human nature without adding the thought of His divine nature. Thus a rapid transition is possible from the one aspect of the Lord's divine-human person to the other.

every one that … This is the second feature of the believer’s hope in 2:28-3:3. The hope of Christ’s return not only sustains faith, verse 28, but makes righteousness a habit. The term for born is the same verb used in John 3:7, where Jesus told Nicodemus that he must be born again.

Those truly born again as God’s children have their heavenly Father’s righteous nature (1Pet. 1:3, 13-16). As a result, they will display characteristics of God’s righteousness. John looks from effect righteous behavior to cause being truly born again to affirm that righteous living is the proof of being born again (Jas. 2:20, 26; 2Pet. 3:11).

Righteous (δίκαιος)

Used by John both of God and of Christ. Of God, 1Jhn. 1:9; John 17:25; Rev. 16:5; of Christ, 1Jhn. 2:1; 3:7. Compare Acts 3:14; 7:52; 22:14.

The idea seems to be that he who practices what is right, being born of God (3:9), need not fear Christ’s coming, verse 28. Spiritual rebirth is stressed in John. (See 4:7; 5:1, 4, 18; also John 1:13; 3:3-8).

A Christian is born again of the Spirit. Our flesh is buried in water baptism, and we rise to new life in Him. This is speaking of Jesus Christ the Righteous. We take on His righteousness.

Is born of Him (ἐξ αὐτοῦ γεγέννηται)

Rev., begotten. The first occurrence of the phrase in the Epistle.

Discerning the children of God

At this point John began to develop a line of thought which culminates in the acquisition of the boldness of which he had just spoken (1Jhn. 2:28; cf. 1Jhn. 4:17-19). The fellowship with the apostolic circle and with God which he had in mind (cf. 1Jhn. 1:3) requires discerning the way the lives of God’s children are manifested in their actions. John was moving toward the thought that when one’s life is properly manifested, God Himself is manifested in it (1Jhn. 4:12-16).

This verse introduces for the first time in 1 John the explicit thought of new birth. Since the readers know that He God the Father or God the Son is righteous, they would also know that everyone who does what is right has been born of Him the pronoun here probably refers to God the Father who regenerates. The phrase born of God occurs in 1Jhn. 3:9; 4:7; 5:1, 5:4, 5:18 twice. The statement has nothing to do with the readers’ individual assurance of salvation. It is rather an assertion that when they see real righteousness what is right translates tēn dikaiosynēn exhibited, they can be sure that the person who exhibits it is a child of God. This righteousness, of course, for John can only mean the kind that Christ had enjoined. It has nothing to do with mere humanistic kindness and morality. The converse of John’s statement does not follow, namely, that everyone who is born of God does righteousness. John knew that Christians can walk in the darkness and are susceptible to sin (1Jhn. 1:6, 1:8; 2:1). He was writing here of the way one can see the new birth in the actions of others.

Book of Joel Chapter 2 Vs. 18

The Lord Had Pity

Verses 2:18 – 3:21: With the advent of verse 18, the text makes a decisive transition, devoting the remainder of the book to restoration.

It assumes an interval of time between verse 17 and verse 18 during which Israel repented. As a result of her repentance, the 3 major concerns of 1:1 – 2:17 are answered by the Lord: physical restoration (2:21-27), spiritual restoration (2:28-32), and national restoration 3:1-21).

Then will the LORD be jealous for his land, and pity his people. Joel 2:18

Then will the... Then (when Israel has fully repented as in Joel 2:12-17) the Lord will restore them (Joel 2:18-19) and remove the northern army (Joel 2:20). Then (when Israel has fully repented as in Joel 2:12-17) the Lord will restore them (Joel 2:18-19) and remove the northern army (Joel 2:20). Or "zealous" for it; for the honor of it, and the good of its inhabitants, and for the glory of his own name, it being the chief place in the world for his worship and service. And his indignation will be moved against those who have brought desolation on it.

יְהֹוָה

y^ehôvâh

yeh-ho-vaw'

From H1961; (the) self-Existent or eternal; Jehovah, Jewish national name of God: - Jehovah, the Lord. Compare H3050, H3069.

be jealous for... This section marks a turning point in the argument of the book. It describes the divine response (Joel 2:18) to the nation’s repentance and records the Lord’s comforting words to His people (Joel 2:19-27). The effects of the locust plague (Joel 1:1-20) are reversed (see esp. Joel 2:25).

קָנָא

qânâ'

kaw-naw'

A primitive root; to be (causatively make) zealous, that is, (in a bad sense) jealous or envious: - (be) envy (-ious), be (move to provoke to) jealous (-y), X very, (be) zeal (-ous).

and pity his... As a father his children, who had suffered much, and had been reduced to great distress by the locusts, or by their enemies. This the prophet foretells would be done upon their repentance, fasting, prayers, and tears.

חָמַל

châmal

khaw-mal'

A primitive root; to commiserate; by implication to spare: - have compassion, (have) pity, spare.

That the people meeting together with their princess and priests, and humbling themselves before the Lord, and crying to him, he expressed a zeal and compassion for them, and delivered them out of their troubles. For though their humiliation is not expressed, it may be understood and supposed, as doubtless, it was fact.

His land, and... In response to this genuine repentance, the Lord was jealous for His land and took pity on His people. The Lord’s jealousy is His passionate loyalty toward what is His, a loyalty that prompts Him to lash out against anything that would destroy it (cf. Isa. 26:11; Eze. 36:5-6; 38:19; Zec. 1:14; 8:2). The military protection described in Joel 2:20 is in view here.

This is forgiveness on the way. This reminds me of the following Scripture.

Luke 15:20 "And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him."

people...

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.

Forgiveness and Restoration

This section marks a turning point in the argument of the book. It describes the divine response (Joel 2:18) to the nation’s repentance and records the Lord’s comforting words to His people (Joel 2:19-27). The effects of the locust plague (Joel 1:1-20) are reversed (see esp. Joel 2:25), and the threatened invasion (Joel 2:1-11) is averted (Joel 2:20).

The divine message of Joel 2:19-27 displays the following chiastic structure:

a. Joel 2:19

b. Joel 2:20

c. Joel 2:20-24

b.¹ Joel 2:25

a.¹ Joel 2:26-27

Parts a and a¹ correspond as both parts promise a restoration of crops and a cessation of shame. Parts b and b¹ both refer to an elimination of enemies (or their effects). Part c contains two cycles (Joel 2:20-21, 2:21-24), the second of which repeats and/or expands the three elements of the first (cf. Joel 2:20 with Joel 2:21; Joel 2:21 with Joel 2:22; and Joel 2:21 with Joel 2:23-24).

The Lord’s gracious response described.

The relationship between Joel 2:18-19 and the preceding context is problematic. The NIV translation (cf. also NASB, KJV), which employs the future tense (“will be jealous,” etc.), interprets these verses as a promise conditional on the people’s positive response to the call to repentance in Joel 2:12-17. However, that interpretation of the Hebrew verbal forms in this context is unlikely (cf. S.R. Driver, A Treatise on the Use of the Tenses in Hebrew. 3rd ed. Oxford: Clarendon Press, 1892, p. 95; Keil, “Joel,” in Commentary on the Old Testament in Ten Volumes, 10:200). The forms seem better translated with the past tense (cf. NIV marg., NASB marg., RSV) and the text understood as a description of the Lord’s turning to His people in Joel’s time. This would, of course, imply they had responded positively to the appeal of verses 12-17 (cf. Allen, The Books of Joel, Obadiah, Jonah and Micah, p. 86).

In response to this genuine repentance, the Lord was jealous for His land and took pity on His people. The Lord’s jealousy is His passionate loyalty toward what is His, a loyalty that prompts Him to lash out against anything that would destroy it (cf. Isa. 26:11; Eze. 36:5-6; 38:19; Zec. 1:14; 8:2). The military protection described in Joel 2:20 is in view here.

Book of 1 John Chapter 2 Vs. 28

 In verses 2:28 – 3:3, this section deals with the purifying hope of every Christian, which is the return of Christ. John uses this purifying hope to reiterate and elaborate on the moral test love and obedience of a true Christian. The hope of Christ’s return has a sanctifying effect on moral behavior.

In anticipation of Christ’s return and reward (1Cor. 3:10-17; 4:1-5; 2Cor. 5:9-10; Rev. 22:12), a genuine Christian walk-in holiness of life. Those who do not evidence such behavior manifest an unsaved life. In these five verses, John has given five features of the believer’s hope.

The readers did not need teaching from the antichrists or, for that matter, from anyone. Their anointing… received from God, remains in them and was a sufficient Teacher. This, along with 1Jhn. 2:12-14 may imply that John’s readers were relatively spiritually mature, since the immature need human teachers (cf. Heb. 5:12). This is appropriate if John were addressing church leaders, but it would also suit a congregation that had long been in the faith. Unlike the antichrists, who may have claimed some form of inspiration, the readers’ anointing was real, not counterfeit. They needed to remain menete, abide in Him the pronoun can refer to the anointing and rely fully on His continuing instruction.

Children of God

1 John 2:28 "And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming."

abide in him... Two such commands in Scripture:

1. Abide in Him (1Jhn. 2:28)

2. Abide in Me (John 15:4)

Keeping the commandments is the only guarantee of constant abiding (John 15:10). Abiding is the condition of fruit-bearing (John 15:4, 15:7). If one does not abide he is cut off and destroyed like a branch (John 15:6). See, 1Jhn. 2:6.

John Repeats his emphasis on abiding, verse 27, to introduce it as the first feature of the believer’s hope in 2:28-3:3. Whenever John refers to abiding he’s referring to persevering in the faith of salvation, which is evidence of being a true believer (John 15:1-6).

The hope of Christ’s return produces the effect of continual abiding in every true believer as they long for the glorious future prepared for them. Paul called it loving His appearing (2Tim. 4:8) and said those who do that are the ones who will be crowned with eternal righteousness in heaven. Abiding signifies a permanent remaining in Christ and guarantees the believer’s hope. Those who truly abide continue in the faith and in fellowship with the saints, verse 19.

In contrast to verse 27 you abide, however, he commands imperative believers to abide. The command signals that abiding is not passive; continual, active abiding must be pursued by every genuine believer, Phil. 2:12. Salvation is eternal because of the Lord’s side – He holds us (John 6:37-44) and because of our side – we persevere in faith and obedience (John 8:31-32).

It is not unlike salvation in which God sovereignly saves, but not apart from personal faith from the one He saves. Or in the case of sanctification, God conforms us to His Son but not apart from obedience. The New Testament is rich with statements about God’s work and the work of the believer. Paul said it well in Col. 1:29.

that, when he... The 3rd New Testament prophecy in 1John (1Jhn. 2:28, unfulfilled). Next, 1Jhn. 3:2. To be found in Him at His coming is one of the purposes of abiding in Christ. To this end Paul counted all loss for Christ and made every known consecration (Phlp. 3:7-16).

When He shall appear refers especially to the Rapture and gathering of the church (John 14:1-6; 1Cor. 15:51-54; 1Thes. 4:13-18) and the judgment Seat of Christ to follow (1Cor. 4:5; 2Col. 5:9-10).

When He shall appear (ὅταν φανερωθῇ)

The best texts read ἐὰν if, for when. So Rev., which gives also the proper passive force of φανερωθῇ, if He shall be manifested. Not expressing a doubt of the fact, but uncertainty as to the circumstances. On φανερόω to make manifest, see on John 21:1. John never uses ἀποκαλύπτω to reveal, of the revelation of Christ. Indeed, neither the verb nor the kindred noun, ἀποκάλυψις, occurs in his writings except in John 12:38, which is a citation from Isaiah, and in Rev. 1:1.

We may have

Thus identifying himself with his children in the faith. Teacher and pupil must alike abide in Him.

may have confidence… not be ashamed before him at his coming. The word confidence means outspokenness or freedom of speech. Those who are saved will have confidence at Christ’s coming because they will be blameless in holiness based on abiding in Christ (Eph. 5:27; Col. 1:22; 1Thes. 3:13, 5:23).

We may have confidence (σχῶμεν παῤῥησίαν)

Rev., boldness. For the phrase have boldness, see 1Jhn. 3:21; 4:17; 5:14; Heb. 3:6; 10:19; Phlm. 1:8. For the word παῤῥησία boldness, see on John 7:13; see on Acts 2:29. It is opposed, as here, to αἰσχύνομαι to be ashamed, in Prov. 13:5, where the Septuagint reads a wicked man is ashamed αἰσχύνεται and shall not have boldness παῤῥησίαν. Also in Phlp. 1:20. Compare 2Cor. 3:12. The idea of free, open speech lies at the bottom of the word: coming before God's bar with nothing to conceal.

Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.

not be ashamed... Greek: aischuno, confounded; disgraced; to be ashamed (1Jhn. 2:28; Luke 16:3; 2Cor. 10:8; Phlp. 1:20; 1Pet. 4:16).


In contrast, there will be many, like the soils in Mat. 13, who are temporary look-alike believers (see 13:20-22), who did not believe, who did not persevere in abiding and consequently, face only shame at His appearance.

Be ashamed before Him (αἰσχυνθῶμεν ἀπ' αὐτοῦ)

The expression is peculiar. Lit., be ashamed from Him. The fundamental thought is that of separation and shrinking from God through the shame of conscious guilt. The same construction is found in the Septuagint. Isa. 1:29, They shall be ashamed from their idols. Jer. 2:36, Thou shalt be ashamed of from Egypt, as thou wast ashamed of from Assyria. Jer. 12:13.

at his coming... This coming refers to the rapture when Christ comes for the saints who will rise to meet Him in the air (1Thes. 4:13-17; John 14:1-3; 1Cor. 15:23, 15:51-58; Col. 3:4; Phlp. 3:20-21; 2Thes. 2:7-8).

Wishing to please the Lord, and not be ashamed before him at his coming, ought to motivate believers to stand firm, to abide in him.

Coming (παρουσίᾳ)

Lit., presence. So 2Cor. 10:10. Hence, the presence of one coming, and so coming, especially in the New Testament, of the future, visible return of our Lord to raise the dead, judge the world, and finally establish the kingdom of God. The word does not occur elsewhere in John, nor does he use ἐπιφάνεια, which is Paul's word for the same event.

Stay with God, and let Christ in you live through you, and there will be no fear of error. The Holy Ghost takes up habitation in those who will receive Him. We will not be ashamed, when we follow the leading of the Spirit of God, and get our flesh under subjection to that Spirit.

The Body of the Epistle

In the section just completed (1Jhn. 2:12-27), John wrote both to assure his readers of the validity of their spiritual experiences and to warn them against the antichrists who denied that validity. In what may be described as the body of his letter, John then explored the true character and consequences of that form of experience which the readers already had and needed to maintain.

The theme stated

Many commentators see a major break here. The words continue in Him involve again the Greek verb menō abide which has already occurred 10 times in 1Jhn. 2:6-27. (John used menō 66 of the 112 times it occurs in the NT: 40 in John, 23 in 1 John, and 3 in 2 John.) In accord with his basic theme about fellowship (1Jhn. 1:3), John once more enjoined the abiding life. But now he introduced the new thought of being confident before Christ at His coming. The Greek words rendered be confident are literally have confidence. The latter is parrēsia, a word that can signify a bold freedom of speech. John used it again in 1Jhn. 3:21; 4:17; 5:14. If the readers would maintain their fellowship with God, they would enjoy a genuine boldness of speech when they would meet their Lord. How this can be so is the subject of 2:29-4:19. Should a believer fail to abide in Him, however, there is the possibility of shame when Christ comes. This intimates divine disapproval at the judgment seat of Christ, referred to in 1Jhn. 4:17-19. The NIV’s unashamed before Him might be more literally rendered: not be ashamed before Him. The possibility is real but does not, of course, suggest the loss of salvation.