Book of Joel Chapter 2 Vs. 23

 The Lord Had Pity

Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23

Be glad then... The people of the Jews, and especially the spiritual and believing part of them. Such as were born again, that were born of Zion, and born in Zion, and brought up by her, and in her. The children of that Zion or Jerusalem that is the mother of us all. And who were looking for the Messiah, and to whom it would be good news and glad tidings to hear of his coming (Zec. 9:9).

Be glad...

גּוּל גִּיל

gı̂yl gûl

gheel, gool

A primitive root; properly to spin around (under the influence of any violent emotion), that is, usually rejoice, or (as cringing) fear: - be glad, joy, be joyful, rejoice.

then, ye children...

בֵּן

bên

bane

From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H1, H251, etc.): - + afflicted, age, [Ahoh-] [Ammon-] [Hachmon-] [Lev-]ite, [anoint-]ed one, appointed to, (+) arrow, [Assyr-] [Babylon-] [Egypt-] [Grec-]ian, one born, bough, branch, breed, + (young) bullock, + (young) calf, X came up in, child, colt, X common, X corn, daughter, X of first, + firstborn, foal, + very fruitful, + postage, X in, + kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+) people, + rebel, + robber, X servant born, X soldier, son, + spark, + steward, + stranger, X surely, them of, + tumultuous one, + valiant[-est], whelp, worthy, young (one), youth.

of Zion...

צִיּוֹן

tsı̂yôn

tsee-yone'

The same (regular) as H6725; Tsijon (as a permanent capital), a mountain of Jerusalem: - Zion.

and rejoice in... Not in any creature or creature enjoyment, but in the Lord. In the Word of the Lord your God, In Christ the essential Word (see Phil. 3:3). Though rather Jehovah the Father, the giver and sender of Christ, is here meant, because of what follows. And who is to be rejoiced in by his people, not as an absolute God, but as in Christ, and as their covenant God and Father in him.

and rejoice...

שָׂמַח

śâmach

saw-makh'

A primitive root; probably to brighten up, that is, (figuratively) be (causatively make) blithe or gleesome: - cheer up, be (make) glad, (have make) joy (-ful), be (make) merry, (cause to make to) rejoice, X very.

in your God...

אֱלֹהִים

'ĕlôhı̂ym

el-o-heem'

Plural of H433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative: - angels, X exceeding, God (gods) (-dess, -ly), X (very) great, judges, X mighty.

Who has chosen them for himself, and is their portion and inheritance, which are reasons sufficient why they should rejoice in him, and others follow:

for he hath... Or rather, for he hath given you the teacher of righteousness; to which agrees the Targum. For he hath returned to you your teacher in righteousness. And so Jarchi paraphrases the words and interprets them of the prophets in general. Your prophets that teach you to return unto me, that I may justify you.

he hath given...

נָתַן

nâthan

naw-than'

A primitive root; to give, used with great latitude of application (put, make, etc.): - add, apply, appoint, ascribe, assign, X avenge, X be ([healed]), bestow, bring (forth, hither), cast, cause, charge, come, commit consider, count, + cry, deliver (up), direct, distribute do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up). + sing, + slander, strike, [sub-] mit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, X willingly, + withdraw, + would (to) God, yield.

and he will... Alluding to the two seasons of the year in which rain was given to the Jews. The former rain fell in Marchesvan, which answers to our September and October, part of each, at their seed time.

and he will cause to come down...

יָרַד

yârad

yaw-rad'

A primitive root; to descend (literally to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively to fall); causatively to bring down (in all the above applications): - X abundantly, bring down, carry down, cast down, (cause to) come (-ing) down, fall (down), get down, go (-ing) down (-ward), hang down, X indeed, let down, light (down), put down (off), (cause to, let) run down, sink, subdue, take down.

גֶּשֶׁם

geshem

gheh'-shem

From H1652; a shower: - rain, shower.

And the latter in Nisan, the first month of their ecclesiastical year, and answers to part of March and April, and fell some time before their harvest. And these former and latter rains now fall about the same time.

There is a double meaning here. In the natural, there will be two rains to make the crops grow. This, however, is also speaking to the Christians. The former rain was the outpouring of the Spirit at Pentecost. The latter rain happens at the end of the age. This is a mightier outpouring of the Holy Spirit on all flesh.

the former rain...

מוֹרֶה

môreh

mo-reh'

From H3384; an archer; also, teacher or teaching; also, the early rain (see H3138): - (early) rain.

The second charge (Joel 2:23) was directed to the inhabitants of Zion (i.e., Jerusalem; cf. Joel 2:1) who were earlier instructed to grieve over the destruction wrought by the locusts (cf. Joel 1:5, 1:8, 1:11, 1:13). They could now rejoice because the Lord was prepared to restore fertility to their fields. As promised in Deut. 11:14, the autumn and spring rains would come on schedule (in September-October and March-April), producing a bountiful harvest.

and the latter rain...

מַלְקוֹשׁ

malqôsh

mal-koshe'

From H3953, the spring rain (compare H3954); figuratively eloquence: - latter rain.

in the first month...

רִאשֹׁן רִאשׁוֹן

ri'shôn ri'shôn

ree-shone', ree-shone'

From H7221; first, in place, time or rank (as adjective or noun): - ancestor, (that were) before (-time), beginning, eldest, first, fore [-father] (-most), former (thing), of old time, past.

The phrase translated a teacher for righteousness (Joel 2:23) is better rendered, in righteousness the autumn rains (cf. NIV marg., NASB, KJV; see Allen, The Books of Joel, Obadiah, Jonah and Micah, pp. 92-3, n. 26; and Kapelrud, Joel Studies, p. 115). Teacher môreh is translated autumn later in the verse (cf. also Psm. 84:6). For righteousness would then probably mean, according to justice (i.e., in harmony with the covenantal principle that obedience is justly rewarded with agricultural blessing; see Kapelrud, Joel Studies, p. 116).

Book of 1 John Chapter 3 Vs. 4

 Father hath Bestowed.

Verses 4 - 10 deal with the Christian’s incompatibility with sin. The false teachers that John combated, because of their Gnostic-like concepts, discounted the significance of sin and the need for obedience. Because of their philosophical dualism, they viewed matter as inherently bad, and as a result, any sins committed in the physical realm as inconsequential.

In this section, John gives 4 reasons why true Christians cannot habitually practice sin (John 8:31, 34-36; Rom. 6:11; 2 John 9).

I John 3:4 "Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law."

Whosoever committeth sin... Whoever sins breaks the law and incurs the death penalty (Eze. 18:4; Rom. 6:23; 8:12-13).

This verse begins speaking of committeth sin which the verb in the Greek conveys the idea of making sin a habitual practice. Although genuine Christians have a sin disposition (1:8) and do commit and need to confess sin (1:9; 2:1), that is not the unbroken pattern of their lives. A genuinely born-again believer has a built-in check or guard against habitual sinning due to a new nature born of God – verse 9, Rom. 6:12).

Whosoever committeth sin (πᾶς ὁ ποιῶν τὴν ἁμαρτίαν)

Rev., better, every one that doeth sin. See on 1Jhn. 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare πᾶς ὁ ἁμαρτάνων whosoever sinneth (1Jhn. 3:6). The phrase to do sin regards sin as something actually realized in its completeness. He that does sin realizes in action the sin note the article τὴν that which includes and represents the complete ideal of sin. Compare do righteousness, 1Jhn. 2:29.

transgresseth also the law (καὶ τὴν ἀνομίαν ποιεῖ)

Rev., more accurately, doeth also lawlessness. Compare Mat. 13:41, and the phrase οἱ ἐργαζόμενοι τὴν ἀνομίαν ye that work iniquity (Mat. 7:23).

for (καὶ)

Rev., correctly, and. This and the preceding clause are coordinated after John's manner.

sin is the... Sin in man is twofold:

1. Transgression of the law (1Jhn. 3:4)

2. The spirit and nature of the devil in sinners (see, 2Cor. 5:17)

is the transgression of the law (ἐστὶν ἡ ἀνομία)

Rev., correctly, is lawlessness. Sin is the violation of the law of our being, the law which includes our threefold relation to God, to the men and things around us, and to ourselves. Compare Jas. 1:14; 4:17.

The first reason why Christians cannot practice sin is because sin is incompatible with the law of God which they love (Psm. 119:34, 77, 97; Rom. 7:12, 22). The term transgresseth or lawlessness conveys more that transgressing God’s law. It conveys the ultimate sense of rebellion, i.e., living as if there was no law or ignoring what laws exist (Jas. 4:17).

John turns from stress on Christ’s and Christian purity to the need for believers to abstain from sin. The verse means: Everyone who sins is indulging in unlawful behavior; sin is in fact lawlessness.

This does not specifically mean the old Mosaic Law. This is that law that God has placed in the heart of the believer. Anything we do in disobedience to God is sin. The law of God for the Christian is to love God with everything within us, and to love our neighbor as our self. If we do that, we will be pleasing God. To live in sin, is to turn away from God.

John now wrote about sin which stands in opposition to the purity he had just referred to in 1Jhn. 3:3. The NIV renders his statement: Everyone who sins breaks the law tēn anomian poiei, does lawlessness; in fact, sin is lawlessness anomia. Usually in the Greek New Testament anomia is a general term like the English word wickedness, which has some prominence in eschatological contexts (cf. Mat. 7:23; 13:41; 24:12; 2Thes. 2:7). So, its use here so soon after the references to the antichrists may be significant. The writer probably intended it to be a strongly pejorative description of sin. It seems likely, in view of 1Jhn. 3:7, that the antichrists had a softened view of sin which John wished to refute. A person who sins does what is wicked, and sin is wickedness, John was insisting. Lit., the first clause in 1Jhn. 3:4 is, everyone who commits wickedness. Sin must not be taken lightly.

Book of Joel Chapter 2 Vs. 22

 

Joel 2:21-24

The Lord Had Pity

Each of the three elements in Joel 2:20-21 is repeated and/or expanded in these verses. The repeated affirmation that the Lord has done great things is followed by the expanded charges, be not afraid (Joel 2:22) and be glad and rejoice (Joel 2:23).

Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength. Joel 2:22

Be not afraid... The first charge was directed to the wild animals, which had been affected so adversely by the locust invasion and accompanying drought (cf. Joel 1:20). The effects of that judgment would be completely reversed. The open pastures (cf. Joel 1:19) would again bring forth grass and vegetation. The trees and vines would again yield their fruit (cf. Joel 1:7, 1:12, 1:19).

יָרֵא

yârê'

yaw-ray'

A primitive root; to fear; morally to revere; causatively to frighten: - affright, be (make) afraid, dread (-ful), (put in) fear (-ful, -fully, -ing). (be had in) reverence (-end), X see, terrible (act, -ness, thing).

ye beasts...

בְּהֵמָה

b^ehêmâh

be-hay-maw'

From an unused root (probably meaning to be mute); properly a dumb beast; especially any large quadruped or animal (often collectively): - beast, cattle.

for the pastures... The 3rd section of the prophecy of Joel (Joel 2:12-32, unfulfilled; will be fulfilled in the restoration). Next, Joel 3:1.

Predictions—Unfulfilled:

1.Then (when Israel repents as commanded in Joel 2:12-17) the Lord will be jealous for His land, and pity His people (Joel 2:18). Grass in abundance springs up in them, and covers them, so that there was plenty of food for the beasts of the field.

the pastures...

נָאָה

nâ'âh

naw-aw'

From H4998; a home; figuratively a pasture: - habitation, house, pasture, pleasant place.

for the tree... Brings forth and bears fruit suitable to it, agreeable to its nature.

עֵץ

‛êts

ates

From H6095; a tree (from its firmness); hence wood (plural sticks): - + carpenter, gallows, helve, + pine, plank, staff, stalk, stick, stock, timber, tree, wood.

the fig tree... Send forth their branches, put forth their buds, their leaves and fruit.

תְּאֵנָה תְּאֵן

t^e'ên t^e'ênâh

teh-ane', teh-ay-naw'

The second form being singular and feminine; perhaps of foreign derivation; the fig (tree or fruit): - fig (tree).

the vine...

גֶּפֶן

gephen

gheh'-fen

From an unused root meaning to bend; a vine (as twining), especially the grape: - vine, tree.

do yield...

נָתַן

nâthan

naw-than'

A primitive root; to give, used with great latitude of application (put, make, etc.): - add, apply, appoint, ascribe, assign, X avenge, X be ([healed]), bestow, bring (forth, hither), cast, cause, charge, come, commit consider, count, + cry, deliver (up), direct, distribute do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up). + sing, + slander, strike, [sub-] mit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, X willingly, + withdraw, + would (to) God, yield.

their strength...

חֵל חֵיל

chêyl chêl

khale, khale

A collateral form of H2428; an army; also (by analogy) an entrenchment: - army, bulwark, host, + poor, rampart, trench, wall.

This and the preceding clause cannot be understood as a reason why the beasts of the field should not be afraid, for they relate not to them, but to men.

And may serve to confirm the mystic sense of the words, as they may refer to the great fruitfulness produced in the wilderness of the Gentile world, through the preaching of the Gospel in the times of the Messiah.

Which are more clearly pointed at (in Joel 2:23); and which were introduced with great outward peace and plenty. And the Jews by the tree bearing her fruit, in the preceding clause, understand barren trees bearing fruit.

All-natural vegetation springs forth to feed the beasts of the field. The fruit trees will abundantly produce fruit, and the vines will bring forth in strength.

The first charge was directed to the wild animals, which had been affected so adversely by the locust invasion and accompanying drought (cf. Joel 1:20). The effects of that judgment would be completely reversed. The open pastures (cf. Joel 1:19) would again bring forth grass and vegetation. The trees and vines would again yield their fruit (cf. Joel 1:7, 1:12, 1:19).

Book of 1 John Chapter 3 Vs. 3

 Father hath Bestowed.

I John 3:3 "And every man that hath this hope in him purifieth himself, even as he is pure."

every man that... The hope of the rapture is an incentive to purify one’s self even as Christ is pure (1Jhn. 3:3; 1:7, 1:9; 2:6; 3:5-10; 5:1-4, 5:18). At Christ’s coming His followers will be transformed, but in the meantime, they need to be diligent in growth in holiness – He is pure, and it is the pure in heart who shall see God (Mat. 5:8).

every man that hath (πᾶς ὁ ἔχων)

A characteristic form of expression with John, containing a reference to some who had questioned the application of a general principle in particular cases. Here to some persons who had denied the practical obligation to moral purity involved in their hope. See 1Jhn. 3:4, 3:6, 3:9, 3:10, 3:15, 3:23, 3:24; 4:7; 5:1, 5:4, 5:18; 2Jhn. 1:9.

hope...

John's only reference to Christian hope. The phrase used here, to have the hope upon one, is unique in the New Testament. Compare ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν on Him shall the Gentiles hope (Rom. 15:12): ἠλπίκαμεν ἐπὶ Θεῷ ζῶντι we have hoped on the living God (1Tim. 4:10). On the force of ἔχων, see on John 16:22.

him purifieth himself... This is the key verse to 2:28-3:3 and introduces the fifth feature of the believer’s hope in this section. Living in the reality of Christ’s return makes a difference in a Christians’ behavior.

in Him (ἐπ' αὐτῷ)

Ambiguous. Better, as Rev., set on Him.

purifieth himself (ἁγνίζει ἑαυτόν)

On the verb, see on 1Pet. 1:22; see on Jas. 4:8. In the Septuagint used only of ceremonial purification, and so four out of the seven instances in which it occurs in the New Testament (John 11:55; Acts 21:24, 21:26; 24:18). In the remaining cases, of purifying the heart and the soul (Jas. 4:8; 1Pet. 1:22). The kindred adjective ἁγνός pure, has a moral signification in every case, as has the noun ἁγότης pureness (only 2Cor. 6:6). Ἁγνισμός purification (only Acts 21:26), ceremonial.

even as he...

Twenty Proofs Purity Is Now Possible

1. He shall save ... from ... sins (Mat. 1:21).

2. For the remission of sins (Mat. 26:28)

3. Dead to sin (Rom. 6:2)

4. Body of sin might be destroyed, that we should not serve sin (Rom. 6:6).

5. Reckon selves dead to sin (Rom. 6:11).

6. Let not sin reign in your body (Rom. 6:1-23).

7. Sin shall not have dominion over you (Rom. 6:14-23).

8. Being made free from sin (Rom. 6:18)

9. Made me free from sin (Rom. 8:1-4)

10. They that are Christ’s have crucified the flesh with the affections and lusts (Gal. 5:16, 5:24).

11. That we should be holy and without blame before Him in love (Eph. 1:4).

12. Live soberly, righteously, and godly in this present world (Tit. 2:12).

13. Purged our sins (Heb. 1:3; 9:14)

14. Be ye holy; for I am holy (1Pet. 1:16).

15. The blood of Jesus Christ cleanseth us from all sin (1Jhn. 1:7, 1:9).

16. Ought to walk even as He walked (1Jhn. 2:6).

17. Whosoever abideth in Him sinneth not . . . is righteous, even as He is (1Jhn. 3:6-7).

18. He that committeth sin is of the devil (1Jhn. 3:8-10; John 8:44).

19. Whoever is born of God sinneth not (1Jhn. 4:17; 5:4-5, 5:18).

20. Without holiness no man shall see the Lord (Heb. 12:1-29:15:4-15).

He (ἐκεῖνος)

Christ, as always in the Epistle.

pure (ἁγνός)

See above. Though marking moral and spiritual purity, and that of a very high grade, since it is applied to Christ here, yet it admits the thought of possible temptation or pollution, thus differing from ἅγιος, which means absolutely holy. Hence ἁγνός cannot properly be applied to God, who is ἅγιος; but both may be used of Christ, the latter in virtue of His human perfection.

Since Christians someday will be like Him, a desire should grow within the Christian to become like Him now. This was Paul’s passion expressed in Phil. 3:12-14. That calls for a purifying of sin, in which we play a part.

The hope, spoken of here, is the hope of the resurrection. The Christian should not put too much value on this world, but on the world to come. Christians should endeavor to be more Christ-like every day. Notice, it is in the will of man to purify himself. If our Leader Jesus is pure, then we must attempt to be pure, also.

But pending that event it is already true that everyone who has this hope in Him the pronoun probably refers to Christ, the Object of this hope purifies himself, just as He is pure. Here the writer probably continued to refer to the new birth. One who sets his hope by faith on the Son of God experiences an inward purification that is as complete as Christ’s own purity just as He is pure. John thus prepared the ground for the assertions he would soon make (1Jhn. 3:6, 3:9). New birth involves a perfect purification from sin.