Joe 2:32, Mat 4:10, Act 9:14 | JFB | STEP | 32. call on . . . name of . . . Lord — Hebrew, JEHOVAH . Applied to Jesus in (compare ). Therefore, Jesus is JEHOVAH ; and the phrase means, "Call on Messiah in His divine attributes." shall be delivered —as the Christians were, just before Jerusalem's destruction, by retiring to Pella, warned by the Saviour ( ); a type of the spiritual deliverance of all believers, and of the last deliverance of the elect "remnant" of Israel from the final assault of Antichrist. "In Zion and Jerusalem" the Saviour first appeared; and there again shall He appear as the Deliverer ( ). as the Lord hath said —Joel herein refers, not to the other prophets, but to his own words preceding. call —metaphor from an invitation to a feast, which is an act of gratuitous kindness ( ). So the remnant called and saved is according to the election of grace, not for man's merits, power, or efforts ( ).

Joel 2:32

32. call on . . . name of . . . Lord—Hebrew, JEHOVAH. Applied to Jesus in Ro 10:13 (compare Ac 9:14; 1Co 1:2). Therefore, Jesus is JEHOVAH; and the phrase means, "Call on Messiah in His divine attributes."

shall be delivered—as the Christians were, just before Jerusalem's destruction, by retiring to Pella, warned by the Saviour (Mt 24:16); a type of the spiritual deliverance of all believers, and of the last deliverance of the elect "remnant" of Israel from the final assault of Antichrist. "In Zion and Jerusalem" the Saviour first appeared; and there again shall He appear as the Deliverer (Zec 14:1-5).

as the Lord hath said—Joel herein refers, not to the other prophets, but to his own words preceding.

call—metaphor from an invitation to a feast, which is an act of gratuitous kindness (Lu 14:16). So the remnant called and saved is according to the election of grace, not for man's merits, power, or efforts (Ro 11:5).

Matthew 4:10

10. Then saith Jesus unto him, Get thee hence, Satan—Since the tempter has now thrown off the mask, and stands forth in his true character, our Lord no longer deals with him as a pretended friend and pious counsellor, but calls him by his right name—His knowledge of which from the outset He had carefully concealed till now—and orders him off. This is the final and conclusive evidence, as we think, that Matthew's must be the right order of the temptations. For who can well conceive of the tempter's returning to the assault after this, in the pious character again, and hoping still to dislodge the consciousness of His Sonship, while our Lord must in that case be supposed to quote Scripture to one He had called the devil to his face—thus throwing His pearls before worse than swine?

for it is written— (De 6:13). Thus does our Lord part with Satan on the rock of Scripture.

Thou shalt worship—In the Hebrew and the Septuagint it is, "Thou shalt fear"; but as the sense is the same, so "worship" is here used to show emphatically that what the tempter claimed was precisely what God had forbidden.

the Lord thy God, and him only shalt thou serve—The word "serve" in the second clause, is one never used by the Septuagint of any but religious service; and in this sense exclusively is it used in the New Testament, as we find it here. Once more the word "only," in the second clause—not expressed in the Hebrew and the Septuagint—is here added to bring out emphatically the negative and prohibitory feature of the command. (See Ga 3:10 for a similar supplement of the word "all" in a quotation from De 27:26).

Acts 9:14

14. here he hath authority, &c.—so that the terror not only of the great persecutor's name, but of this commission to Damascus, had travelled before him from the capital to the doomed spot.