Then you will know that I am the LORD your God, who dwells in Zion, My holy mountain. Jerusalem will be holy, never again to be overrun by foreigners. Sermons
When Jerusalem was entered by hostile armies, it must have been to the Jews a sore amazement and trouble to behold the sanctuary of God profaned. The city was a holy city, and the temple was a holy building. National disaster involved the profanation of what was justly regarded as "holiness unto the Lord." I. THE TRUE JERUSALEM IS THE CONSECRATED CHURCH OF CHRIST. In the elder dispensation certain places were holy. But the Christian religion has taught us that holiness is not local, ceremonial, or official. True holiness is of the heart. Hence the spiritual temple is that constructed of living stones. The true Jerusalem is the city composed of renewed and sanctified citizens and subjects of the new and spiritual kingdom. II. THE PRESENCE OF THE LORD CONSECRATES AND BLESSES ZION. His omnipresence is not to be questioned. But the presence of his approval, his favour, his love, is peculiar to his own chosen abode. In his holy mountain, the Church of his Son, God ever dwells as in a congenial residence. His presence diffuses purity, confidence, and joy. III. THE INDWELLING OF THE LORD BANISHES FROM THE SPIRITUAL JERUSALEM ALL THAT COULD INJURE OR DEGRADE. The presence of the foreigner contaminated and defiled the holy dwelling-place of the Eternal. As such invasion was loathed by patriotic and pious Jews, we can understand how welcome was the assurance that strangers should no more pass through the city. The perfection of the saved and glorified Church of God involves its freedom from all that is uncongenial and inharmonious. There shall in no wise enter into heaven "anything that defileth." - T. But the Lord will be the hope of His people. The margin reads, "The Lord will be a place of repair, or a harbour for His people." As a secluded, landlocked haven, where storm does not rock, is to a dismasted vessel, so will our God be to those who come in live spiritual need. He will be a haven of repair. I. THERE ARE MANY EXPERIENCES WHICH CAUSE US TO NEED A PLACE OF REPAIR. Who does not suffer through the fault of others? In every department of our existence we are eyes and hands and feet to each other, in the same body. What is true amongst the smaller things of life's healthy competition is found also in that more important world, where hearts are wounded, where confidence is shaken, and where hopes are too often crushed. The world is rich in afflictions which are unintentionally caused. Who has not suffered from his own unwisdom? By lack of caution or by over-caution moral weakness is often induced. By hesitation or by impulsiveness we bring disaster upon ourselves. We need some kind of repairing very frequently, and, for the most part, it is on account of self-inflicted damage. The need of repair may come through some want of knowledge. We did not know the seas of life; did not expect a sudden storm; did not understand our own weak side. And so we spread full sail when caution should have counselled; we went right on when we should have sought the anchorage of prayer. But most vessels seek a haven of repair on account of the common wear and strain of voyaging. And so it is with human hearts. We know that we often need a refuge where there is the hope of refitting our shattered strength. II. THE LORD WILL BE OUR HAVEN OF REPAIR. He alone combines the knowledge, the ability, and the will which are needful. No need or danger can be unknown to Him "whose eyes are in every place." No inability to do after His heart's desire can fetter Him who "created all things by the breath of His mouth." His knowledge, His love, and His power, are the three mountains which enclose a haven of blessed security and peace for the sons of men. Storms of temptation should drive us to the refuge that is in God. The winds of intellectual difficulty should drive us to this Divine haven. III. A HARBOUR OF REPAIR EQUIPS FOR FUTURE VOYAGES AND SERVICE. Acceptance with God is not a fact which should be exclusively, or even chiefly, associated with the close of life. It is not life's end, but the beginning of new effort towards a better life. If the truth has done anything in us to make us free, it is that we may go forth afresh to meet the rising storms, ourselves, perhaps, to be yet more beaten about and tried, but as a recompense to know that we help some to find the great salvation, to enter into His rest. There will always be Divine strength for Divine work. Let us remember in our religious joy, that the haven of refuge is a haven of repair, and that this always means more work for God. () The strength of the children of Israel Few things have been more coveted by man than strength. But man's superiority to the brutes lies in something more than physical strength. Yet neither a big biceps nor a big brain makes the man in the likeness of God. The really strong men have often to be sought elsewhere than in the ranks of warriors and statesmen. Strength is not the less real for being spiritual. What and whence is such strength as this? I. THE STOIC IDEA OF MAN'S SPIRITUAL POWER. Epictetus thus gives man's object in living. It is "to know God perfectly, to love Him, to obey Him, to please Him, to overcome all vices, to acquire all virtues, and so to render ourselves holy and companions of God" Then why did Stoicism fail? Because the Stoic philosopher claims that man has in himself every means of acquitting himself of all these obligations, and that the means are always within his own power. In man the mind is free to believe only what is true, and the will is free to follow only what is right. II. THE EPICUREAN IDEA OF MAN'S SPIRITUAL POWER. This school claims that so far from the mind teaching us truth, there is nothing we can positively state as truth. And so far from our will being always for happiness, and in the right, it is generally likely to lead us into trouble. III. THE CHRISTIAN IDEA. Christianity, steering between Hegelian and Calvinistic theories of human nature, teaches that the mind of man, perfectly informed, may possess right knowledge; and the will of man, perfectly established, may be capable of right conduct. But it recognises that man as yet is not thus perfect. His mind is struggling for light, his will for guidance. Christ is the strength of the people of God. In His presence man's pride must go, since he will recognise his incompleteness and weakness; and his idleness must go, since he will recognise the grace offered to honest effort. Laying hold on the strength of Christ, you are using the resources of Omnipotence. () People Grecians, Javan, Jehoshaphat, Joel, ZidonPlaces Edom, Egypt, Jerusalem, Philistia, Sidon, Tyre, Valley of Jehoshaphat, Valley of Shittim, ZionTopics Dwell, Dwelling, Foreigners, Hill, Holy, Invade, Jerusalem, Mountain, Pass, Strange, Strangers, ZionOutline 1. God's judgments against the enemies of his people.
9. God will be known in his judgment.
18. His blessing upon the church.
Dictionary of Bible Themes Joel 3:17 1065 God, holiness of
1513 Trinity, mission of
4010 creation, renewal
8270 holiness, set apart Joel 3:16-17 7271 Zion, as symbol Joel 3:16-18 9145 Messianic age Joel 3:17-18 4245 hills Library The Gospel Day Seen in Prophecy.
Upon reading the account of man's creation in the first chapters of Genesis we conclude that he enjoyed perfect peace and happiness. From the beautiful description given there of the garden of Eden--man's abode--we understand that God was interested in his felicity. In the nature of created things he could retain this happiness only by obedience to the Creator's laws. By a subtle foe he was induced to transgress those laws and thus became acquainted with sin and sorrow. After the transgression he …
Charles Ebert Orr—The Gospel Day Whether the Judgment Will Take Place in the Valley of Josaphat?
Objection 1: It would seem that the judgment will not take place in the valley of Josaphat or in the surrounding locality. For at least it will be necessary for those to be judged to stand on the ground, and those alone to be raised aloft whose business it will be to judge. But the whole land of promise would not be able to contain the multitude of those who are to be judged. Therefore it is impossible for the judgment to take place in the neighborhood of that valley. Objection 2: Further, to Christ …
Saint Thomas Aquinas—Summa Theologica Post-Millennialism Refuted.
The post-millennial position rests largely upon a mis-translation. In Matt. 13:39 we read "The harvest is the end of the world," and again in Matt. 24:3--"And as He sat upon the Mount of Olives, the disciples came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?" Now the Greek word which is used in the above passages is entirely different from the one found in John 3:16--"God so loved the Kosmos." In the verses …
Arthur W. Pink—The Redeemer's Return The Battle of Armageddon.
The Battle of Armageddon! What extravagant speculations have been indulged concerning it! What unscriptural theories have been entertained respecting it! To begin with; this appears from the term employed. Nowhere in the Bible do we read of "The Battle of Armageddon." The Scriptural expression is "The Battle of that great day of God Almighty" (Rev. 16:14). This Battle of the great day of God Almighty will bring the Tribulation period to a close and will witness the return of Christ to the earth to …
Arthur W. Pink—The Redeemer's Return The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible The Valley of Hinnom.
A great part of the valley of Kedron was called also the 'Valley of Hinnom.' Jeremiah, going forth into the valley of Hinnom, went out by the gate "Hacharsith, the Sun-gate," Jeremiah 19:2; that is, the Rabbins and others being interpreters, 'by the East-gate.' For thence was the beginning of the valley of Hinnom, which, after some space, bending itself westward, ran out along the south side of the city. There is no need to repeat those very many things, which are related of this place in the Old …
John Lightfoot—From the Talmud and Hebraica The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Great Assize
[i.e., The Last Judgment -- GL] [21] "We shall all stand before the judgement-seat of Christ." Rom. 14:10. 1. How many circumstances concur to raise the awfulness of the present solemnity! -- The general concourse of people of every age, sex, rank, and condition of life, willingly or unwillingly gathered together, not only from the neighboring, but from distant, parts; criminals, speedily to be brought forth and having no way to escape; officers, waiting in their various posts, to execute the orders …
John Wesley—Sermons on Several Occasions The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied …
E. P. Barrows—Companion to the Bible On the Various Names and Titles
Man is the total human or the mind; in Genesis: God made man after His own image and likeness. And in a bad part of the psalm: arise, o Lord, let not man prevail, here is flesh or the devil. [Gen. 1:27; Ps. 9:20(19)] The man is the spirit, that is, the mind; in the apostle: man is the head of woman. Man is the same in a bad part of Genesis: the virgin was fair of face and not known to any man, that is, the devil, who corrupts the mind greatly with imagining. [I Cor. 11:3; Gen. 24:16-18] The woman …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons Of the True Church. Duty of Cultivating Unity with Her, as the Mother of all the Godly.
1. The church now to be considered. With her God has deposited whatever is necessary to faith and good order. A summary of what is contained in this Book. Why it begins with the Church. 2. In what sense the article of the Creed concerning the Church is to be understood. Why we should say, "I believe the Church," not "I believe in the Church." The purport of this article. Why the Church is called Catholic or Universal. 3. What meant by the Communion of Saints. Whether it is inconsistent with various …
John Calvin—The Institutes of the Christian Religion The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII Discourse on Spiritual Food and True Discipleship. Peter's Confession.
(at the Synagogue in Capernaum.) ^D John VI. 22-71. ^d 22 On the morrow [the morrow after Jesus fed the five thousand] the multitude that stood on the other side of the sea [on the east side, opposite Capernaum] saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone 23 (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after that the Lord had given thanks): 24 when the multitude …
J. W. McGarvey—The Four-Fold Gospel On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in …
John Bunyan—Grace Abounding to the Chief of Sinners Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end. …
E. P. Barrows—Companion to the Bible The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished; …
John Bunyan—The Works of John Bunyan Volumes 1-3 Memoir of John Bunyan
THE FIRST PERIOD. THIS GREAT MAN DESCENDED FROM IGNOBLE PARENTS--BORN IN POVERTY--HIS EDUCATION AND EVIL HABITS--FOLLOWS HIS FATHER'S BUSINESS AS A BRAZIER--ENLISTS FOR A SOLDIER--RETURNS FROM THE WARS AND OBTAINS AN AMIABLE, RELIGIOUS WIFE--HER DOWER. 'We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.'--2 Cor 4:7 'For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.'--Isaiah 55:8. 'Though ye have lien among the …
John Bunyan—The Works of John Bunyan Volumes 1-3 Joel
The book of Joel admirably illustrates the intimate connection which subsisted for the prophetic mind between the sorrows and disasters of the present and the coming day of Jehovah: the one is the immediate harbinger of the other. In an unusually devastating plague of locusts, which, like an army of the Lord,[1] has stripped the land bare and brought misery alike upon city and country, man and beast--"for the beasts of the field look up sighing unto Thee," i. 20--the prophet sees the forerunner of …
John Edgar McFadyen—Introduction to the Old Testament Links Joel 3:17 NIV
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