Here again the Prophet reminds them that there was need of deep repentance; for not only individuals had transgressed, but the whole people had become guilty before God; and we also know how many and grievous their sins had been. There is no wonder then that the Prophet requires a public profession of repentance. He bids them first to sound the trumpet in Zion. This custom, as we have seen at the beginning of the chapter, was in common use under the Law; they summoned their meetings by the sound of trumpets. There is then no doubt but that the Prophet here refers to an extraordinary meeting. They sounded the trumpets whenever they called the people to the festivals. But it must have been unusual for the Jews to proclaim a fast on account of God's heavy judgment, which was to come on them unless it was prevented. He then shows the purpose of this, bidding them to sanctify a fast By this word qds kodesh, he means a proclamation for a holy purpose. Sanctify, then a fast, that is, Proclaim a fast in the name of God. We slightly touched on the subject of fasting in the first chapter, but deferred a fuller discussion to this place. Fasting, we know, is not of itself a meritorious work, as the Papists imagine it to be: there is, indeed, strictly speaking, no work meritorious. But the Papists dream that fasting, in addition to its merit and worth, is also by itself of much avail in the worship of God; and yet fasting, when regarded in itself is an indifferent work. [1] It is not then approved by God, except for its end; it must be connected with something else, otherwise it is a vain thing. Men, by private fastings prepare themselves for the exercise of prayer, or they mortify their own flesh, or seek a remedy for some hidden vices. Now I do not call fasting temperance; for the children of God, we know, ought through their whole life to be sober and temperate in their habits; but fasting, I regard that to be, when something is abstracted from our moderate allowance: and such a fast, when practiced privately, is, as I have said, either a preparation for the exercise of prayer, or a means to mortify the flesh, or a remedy for some vices. But as to a public fast, it is a solemn confession of guilt, when men suppliantly approach the throne of God, acknowledge themselves worthy of death, and yet ask pardon for their sins. Fasting then, with regard to God, is similar to black and mean garments and a long beard before earthly judges. The criminal goes not before the judge in a splendid dress, with all his fine things, but casts away every thing that was before elegant in his appearance, and by his uncombed hair and long beard he tries to excite the compassion of his judge. There is, at the same time, another reason for fasting; for when we have to do with men, we wish to please their eyes and conciliate their favor; and he who fasts, not only testifies openly that he is guilty, but he also reminds himself of his guilt; for as we are not sufficiently touched by the sense of God's wrath, those aids are useful which help to excite and affect us. He then who fasts, excites himself the more to penitence. We now perceive the right use of fasting. But it is of public fasting that the Prophet speaks here. For what purpose? That the Jews, whom he had before summoned, might present themselves before God's tribunal, and that they might come there, not with vain excuses, but with humble prayer. This is the design of fasting. We now see how foolishly the Papists have abused fasting; for they think it to be a meritorious work; they imagine that God is honored by abstinence from meat; they also mention those benefits of fasting to which I have referred; but they join fasts with festivals, as if there was some religion in abstaining from flesh or certain meats. We now then perceive by what gross puerilities the Papists trifle with God. We must then carefully notice the end in view, whenever the Scripture speaks of fasting; for all things will be confounded, except we lay hold on the principle which I have stated -- that fasting ought ever to be connected with its end. We shall now proceed. Proclaim, he says, a meeting tsrh otsare is not properly an assembly, but the deed itself: [2] hence also the word is transferred to festivals. Proclaim, then, a meeting, call the people, sanctify the assembly. The word, sanctify, seems to be taken here in a sense different from what it had been before. The people, in order to engage in holy services, performed those rites, as it is well known, by which they cleansed themselves from their pollutions. No one entered the temple without washing; and no one offered a sacrifice without abstaining from an intercourse with his wife. The Prophet then alludes to these legal purgations when he says Sanctify the assembly. He afterwards adds, Bring together the old, gather the young sucking the breasts. With regard to the old, we have said before that they are separately named, because they ought to have taken the lead by their example; and further a greater guilt belonged to them, for we know that it is a duty incumbent on the old to govern others, and, as it were, to hold the reins. But when the old themselves become dissolute, and restrain not the lusts of the young, they are doubly culpable before God. It is no wonder then that the Prophet bids here the old to be called; for it became them to be the leaders of others in confessing their repentance. But what follows seems strange. He would have the young, sucking the breasts, to be assembled. Why are these brought in as involved in guilt? Besides, the people were to own their repentance; and yet infants are without understanding and knowledge; so that they could not humble themselves before God. It must, then, have been a mockery and a vain show; nay, the Prophet seems to encourage the people in hypocrisy by bidding young infants to assemble together with men and women. To this I answer, that children ought to have been brought together, that those grown up and advanced in years might through them perceive what they deserved; for the wrath of God, we know, reached to the very infants, yea, and to brute animals: when God puts forth his hand to punish any people, neither asses nor oxen are exempt from the common scourge. Since, then, God's wrath comes upon brute animals and upon young infants, it is no wonder that the Lord bids all to come forth publicly and to make a confession of repentance; and we see the same to have been the case with brute animals; and when, if the Lord grants, we shall come to [2]the Prophet Jonah, we shall then speak on this subject. The Ninevites, when they proclaimed a fast, not only abstained themselves from meat and drink, but constrained also their oxen and horses to do the same. Why? Because the very elements were involved, as it were, with them in the same guilt: "Lord, we have polluted the earth; whatever we possess we have also polluted by our sins; the oxen the horses, and the asses, are in themselves innocent, but they have contracted contagion from our vices: that we may therefore obtain mercy, we not only offer ourselves suppliantly before thy face, but we bring also our oxen and horses; for if thou exercises the fullest severity against us, thou wilt destroy whatever is in our possession." So also now, when the Prophet bids infants to be brought before God, it is done on account of their parents. Infants were in themselves innocent with regard to the crimes of which he speaks; but yet the Lord could have justly destroyed the infants together with those of advanced age. It is then no wonder that in order to pacify God's wrath the very infants are summoned with the rest: but as I have already said, the reason is on account of their parents, that the parents themselves might perceive what they deserved before God, and that they might the more abhor their sins by observing that God would take vengeance on their children, except he was pacified. For they ought to have reasoned from the less to the greater: "See, if God exercises his own right towards us, there is destruction not only hanging over us, but also over our children; if they are guilty through our crimes, what can we say of ourselves, who are the authors of these evils? The whole blame belongs to us; then severe and dreadful will be God's vengeance on us, except we be reconciled to him." We now then perceive why infants were called, together with their parents; not that they might confess their penitence, as that was not compatible with their age, but that their parents might be more moved, and that such a sight might touch their feelings, and that dread might also seize them on seeing that their children were doomed to die with them for no other reason, but that by their contagion and wickedness they had infected the whole land and everything that the Lord had bestowed on them. He afterwards subjoins, Let the bridegroom go from his closet, or recess, and the bride from her chamber. It is the same as though the Prophet had bidden every joy to cease among the people; for it was of itself no evil to celebrate nuptials; but it behooved the people to abstain from every rejoicing on seeing the wrath of God now suspended over them. Hence, things in themselves lawful ought for a time to be laid aside when God appears angry with us; for it is no season for nuptials or for joyful feasts, when God's wrath is kindled, when the darkness of death spreads all around. No wonder, then, that the Prophet bids the bridegroom and the bride to come forth from their chamber, that is, to cast aside every joy, and to defer their nuptials to a more suitable time, and now to undergo their delights, for the Lord appeared armed against all. It would have been then to provoke, as it were, His wrath, to indulge heedlessly in pleasures, when he wished not only to terrify, but almost to frighten to death those who had sinned; for when the Lord threatens vengeance, what else is indifference but a mockery of his power? "I have called you to weeping and wailing; but ye have said, We will feast:' as I live, saith the Lord, this iniquity shall never be blotted out." We see how extremely displeased the Lord appears there to be with those who, having been called to weeping and fasting, did yet indulge themselves in their pleasures; for such, as I have said, altogether laugh to scorn the power of God. The Prophet's exhortation ought then to be noticed, when he bids the bridegroom and the bride to leave their nuptials, and to put on the same mournful appearance as the rest of the people. He thus shook off heedlessness from all, since God had appeared with tokens of his wrath. This is the sum of the whole. Then it follows, Between the court and the altar let the priests, the ministers of Jehovah, weep. It was the priests' office, we know, to pray in the name of the whole people; and now the Prophet follows this order. It was not, indeed, peculiar to the priests to pray and to ask pardon of God; but they prayed in the name of all the people. The reason must be well known to us; for God intended by these legal types to remind the Jews, that they could not offer prayers to him, except through some mediator; the people were unworthy to offer prayers by themselves. Hence the priest was, as it were, the middle person. The whole of this is to be referred to Christ; for by him we now pray; he is the Mediator who intercedes for us. The people stood then afar off, we now dare to come nigh to God; for the vail is rent, and through Christ we are all made priests. Hence, we are allowed in familiar way and in confidence to call God our Father: and yet without Christ's intercession, no access to God would be open to us. This then was the reason for the legal appointment. Hence the Prophet now says, Let the priests weep; not that he wished the people in the meantime to neglect their duty; but he expresses what had been prescribed by the law of God; that is, that the priests should offer supplications in the name of the people. And he says, Between the court and the altar; for the people remained in the court, the priests themselves had a court by its side which they called the sacerdotal court; but the people's court was over against the sanctuary. Then the priest stood, as it were, in the middle between God, that is, the ark of the covenant, and the people: the people also were standing there. We now perceive that what the Prophet meant was, that the people had the priests as their mediators to offer prayers; and yet the confession of them all was public. He calls the priests the ministers of Jehovah, as we have before found. He thus designates their office; as though he had said, that they were not more worthy than the rest of the people, as though they excelled by their own virtue or merits; but that the Lord had conferred this honor on the tribe of Levi by choosing them to be his ministers. It was then on account of their office that they came nearer to God, and not for any merit in their own works. He further adds, Spare, Lord, or be propitious to, thy people; and give not thy heritage to reproach, that the Gentiles may rule over them. Here the Prophet leaves nothing to the priests, but to flee to God's mercy; as though he had said that now no plea remained for the people, and that they were greatly deceived if they pretended any excuse, and that their whole hope was in God's mercy. He afterwards shows the ground on which they were to seek and to hope for mercy; and he calls their attention to God's gratuitous covenant, Give not thy heritage for a reproach to the Gentiles. By these words he shows, that if the Jews depended on themselves, they were past recovery; for they had so often and in such various ways provoked God's wrath, that they could not hope for any pardon: they had also been so obstinate that the door as it were had been closed against them on account of their hardness. But the Prophet here reminds them, that as they had been freely chosen by God as his peculiar people, there remained for them a hope of deliverance, but that it ought not to have been sought in any other way. We now then understand the design of the Prophet, when he speaks of God's heritage; as though he had said, that the people could now undertake nothing to pacify God, had they not been God's heritage: Give not then thy heritage to reproach. He had in view the threatening, which he had before mentioned; for it was an extreme kind of vengeance, when the Lord determined to visit his people with utter destruction; after having worn them out and consumed them by famine and want, God resolved wholly to consume them by the sword of enemies. It is then to this vengeance that he now alludes when he says, That the Gentiles may not rule over them. It is therefore absurd, as many do, to connect with this the discourse concerning the locusts: such a thing is wholly inconsistent with the design of the Prophet. [4] It is then added, Why should they say among the people, Where is their God? The Prophet now adduces another reason, by which the Jews might propitiate God, and that is, because his own glory is concerned: this reason has indeed an affinity to the former, for God could not expose his heritage to the reproaches of the Gentiles without subjecting also his holy name to their blasphemies. But the Prophet shows here more distinctly that God's glory would be subject to reproach among the nations, if he dealt with the people according to the full demands of justice; for the Gentiles would contemptuously deride him, as though he could not save his people. Hence in this second clause he reminds us, that when engaged in seeking pardon, we ought to place before our eyes The glory of God, that we ought not to seek our own salvation without remembering the holy name of God, which ought of right to be preferred to all other things. And at the same time he strengthens also the hope of the people, when he teaches that the glory of God is connected with the salvation of those who had sinned; as though he had said, "God, that he may provide for his own glory, will have mercy on you." They must then have come more willingly to God's presences when they saw that their salvation was connected with the glory of God, and that they would be saved that the name of God might be preserved safe and free from blasphemies. We now then perceive what the Prophet meant in this verse: he first strips the Jews of all confidence in works, showing that nothing remained for them except they fled to God's free mercy. He then shows that this mercy is folded on God's gratuitous covenant, because they were his heritage. In the third place, he shows that God would be merciful to them from a regard to his own glory, lest he should expose it to the reproaches of the Gentiles, if he exercised extreme severity towards his people. Let us now proceed --

Footnotes

1 - Medium opus, "a middle work, neutral, neither good nor bad". -- Ed.

2 - That is, restraint. Literally it is, Proclaim a restraint. And as it means a restraint generally from labor as well as from food, it is applied to designate a feast-day, when men are detained or restrained from labor. -- Ed.

3 - Dr. Henderson, in his learned work on the Minor Prophets, lately published, agrees with Calvin in rejecting the interpretation alluded to here, though adopted by many learned men. He considers that the Assyrians, and not locusts, are described in the beginning of this chapter and that the Prophet "employs language borrowed from the appearance and movements of these insects, in order to make a deeper impression upon his hearers, whose minds were full of ideas derived from them as instruments of the calamity under which they were suffering." The locusts in the first chapter are spoken of as having already appeared; but the judgment detailed in this chapter is represented as future. -- Ed.

Before, he had, in these same words Joel 2:1; Joel 1:14, called to repentance, because the Day of the Lord was coming, was near, "a day of darkness," etc. Now , because God is "gracious and merciful, slow to anger and plenteous in goodness," he agains exhorts, "Blow ye the trumpet;" only the call is more detailed, that every sex and age should form one band of suppliants to the mercy of God. : "Most full abolition of sins is then obtained, when one prayer and one confession issueth from the whole Church. For since the Lord promiseth to the pious agreement of two or three, that He will grant whatever is so asked, what shall be denied to a people of many thousands, fulfilling together one observance, and supplicating in harmony through One Spirit?" "We come together," says Tertullian of Christian worship, "in a meeting and congregation as before God, as though we would in one body sue Him by our prayers. This violence is pleasing to God."

Blow the trumpet - Let no time be lost, let the alarm be sounded.

Blow the trumpet in Zion,.... For the calling of the people together to religious duties, which was one use of the silver trumpets made for and blows by the priests, Numbers 10:2;
sanctify a fast, call a solemn assembly; See Gill on Joel 1:14.

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.

Blow the trumpet--to convene the people (Numbers 10:3). Compare Joel 1:14. The nation was guilty, and therefore there must be a national humiliation. Compare Hezekiah's proceedings before Sennacherib's invasion (2Ch. 30:1-27).

To make this admonition still more emphatic, the prophet concludes by repeating the appeal for the appointment of a meeting in the temple for prayer, and even gives the litany in which the priests are to offer their supplication. Joel 2:15. "Blow ye the trumpet in Zion, sanctify a fast, proclaim a meeting. Joel 2:16. Gather the people together, sanctify an assembly, bring together the old men, gather together the children and sucklings at the breasts. Let the bridegroom go out of his chamber, and the bride out of her room. Joel 2:17. Between the porch and the altar are the priests, the servants of Jehovah, to weep and say, Spare, O Jehovah, Thy people, and give not up Thine inheritance to shame, so that the heathen scoff at them. Wherefore should men say among the nations, Where is their God?" Joel 2:15 is a literal repetition from Joel 2:1 and Joel 1:14; Joel 1:16 a more detailed expansion of Joel 1:14, in which, first of all, the people generally (עם) are mentioned, and then the objection of the summons explained in the words קדּשׁוּ קהל, "Call a holy meeting of the congregation." But in order that none may think themselves exempt, the people are more precisely defined as old men, children, and sucklings. Even the bride and bridegroom are to give up the delight of their hearts, and take part in the penitential and mournful worship. No age, no rank, is to stay away, because no one, not even the suckling, is free from sin; but all, without exception, are exposed to the judgment. "A stronger proof of the deep and universal guilt of the whole nation could not be found, than that on the great day of penitence and prayer, even new-born infants were to be carried in their arms" (Umbreit). The penitential supplication of the whole nation is to be brought before the Lord by the priests as the mediators of the nation. יבכּוּ in Joel 1:17 is jussive, like יצא in Joel 1:16, though Hitzig disputes this, but on insufficient grounds. The allusion to the priests in the former could only be unsuitable, if they were merely commanded to go to the temple like the rest of the people. But it is not to this that Joel 1:17 refers, but to the performance of their official duty, when the people had assembled for the penitential festival. They were to stand between the porch of the temple and the altar of burnt-offering, i.e., immediately in front of the door of the holy place, and there with tears entreat the Lord, who was enthroned in the sanctuary, not to give up the people of His possession (nachălâh as in 1-Kings 8:51; cf. Deuteronomy 4:20; Deuteronomy 32:9) to the reproach of being scoffed at by the heathen. למשׁל־בּם גּוים is rendered by Luther and others, "that heathen rule over them," after the ancient versions; and Psalm 106:41; Deuteronomy 15:6, and Lamentations 5:8, might be appealed to in support of this rendering. But although grammatically allowable, it is not required by the parallelism, as Hengstenberg maintains. For even if the reproach of Israel could consist in the fact that they, the inheritance of the Lord, were subjected to the government of heathen, this thought is very remote from the idea of the passage before us, where there is no reference at all in the threatening of punishment to subjection to the heathen, but simply to the devastation of the land. משׁל with ב also signifies to utter a proverb (= to scoff) at any one, for which Ezekiel indeed makes use of משׁל משׁל (Ezekiel 17:2; Ezekiel 18:2, and in Ezekiel 12:23 and Ezekiel 18:3 construed with ב); but it is evident that mâshal was sometimes used alone in this sense, from the occurrence of mōshelı̄m in Numbers 21:27 as a term applied to the inventors of proverbs, and also of meshōl as a proverb or byword in Job 17:6, whether we take the word as an infinitive or a substantive. This meaning, as Marck observes, is rendered probable both by the connection with חרפּה, and also by the parallel clause which follows, viz., "Wherefore should men among the heathen say," etc., more especially if we reflect that Joel had in his mind not Deuteronomy 15:6, which has nothing in common with the passage before us except the verb mâshal, but rather Deuteronomy 28:37, where Moses not only threatens the people with transportation to another land for their apostasy from the Lord, and that they shall become "an astonishment, a proverb (mâshâl), and a byword" among all nations, but (Deuteronomy 28:38, Deuteronomy 28:40-42) also threatens them with the devastation of their seed-crops, their vineyards, and their olive-grounds by locusts. Compare also 1-Kings 9:7-8, where not only the casting out of Israel among the heathen, but even the destruction of the temple, is mentioned as the object of ridicule on the part of the heathen; also the combination of לחרפּה and למשׁל in Jeremiah 24:9. But Joel 2:19 is decisive in favour of this view of למשׁל בם ג. The Lord there promises that He will send His people corn, new wine, and oil, to their complete satisfaction, and no longer make them a reproach among the nations; so that, according to this, it was not subjugation or transportation by heathen foes that gave occasion to the scoffing of the nations at Israel, but the destruction of the harvest by the locusts. The saying among the nations, "Where is their God?" is unquestionably a sneer at the covenant relation of Jehovah to Israel; and to this Jehovah could offer no inducement, since the reproach would fall back upon Himself. Compare for the fact itself, Exodus 32:12; Micah 7:10, and Psalm 115:2. Thus the prayer closes with the strongest reason why God should avert the judgment, and one that could not die away without effect.