Joel 2

Joe 2:1-32.

THE

COMING

JUDGMENT A

MOTIVE TO

REPENTANCE.

PROMISE OF

BLESSINGS IN THE

LAST

DAYS.

A more terrific judgment than that of the locusts is foretold, under

imagery drawn from that of the calamity then engrossing the afflicted

nation. He therefore exhorts to repentance, assuring the Jews of

Jehovah's pity if they would repent. Promise of the Holy Spirit in the

last days under Messiah, and the deliverance of all believers in Him.

1. Blow . . . trumpet--to sound an alarm of coming war

(Nu 10:1-10;

Ho 5:8;

Am 3:6);

the office of the priests.

Joe 1:15

is an anticipation of the fuller prophecy in this chapter.

2. darkness . . . gloominess . . . clouds

. . . thick darkness--accumulation of synonyms, to

intensify the picture of calamity

(Isa 8:22).

Appropriate here, as the swarms of locusts intercepting the sunlight

suggested darkness as a fit image of the coming visitation.

as the morning spread upon the mountains: a great people--Substitute

a comma for a colon after mountains: As the morning light spreads itself

over the mountains, so a people numerous

[MAURER] and strong shall

spread themselves. The suddenness of the rising of the morning

light, which gilds the mountain tops first, is less probably thought by

others to be the point of comparison to the sudden inroad of the foe.

MAURER refers it to the yellow splendor which arises from the

reflection of the sunlight on the wings of the immense hosts of locusts

as they approach. This is likely; understanding, however, that the

locusts are only the symbols of human foes. The immense Assyrian host

of invaders under Sennacherib (compare

Isa 37:36)

destroyed by God

(Joe 2:18, 20, 21),

may be the primary objects of the prophecy; but ultimately the last

antichristian confederacy, destroyed by special divine interposition,

is meant (see on

Joe 3:2).

there hath not been ever the like--(Compare

Joe 1:2;

Ex 10:14).

3. before . . . behind--that is, on every side

(1Ch 19:10).

fire . . . flame--destruction . . . desolation

(Isa 10:17).

as . . . Eden . . . wilderness--conversely

(Isa 51:3;

Eze 36:35).

4. appearance . . . of horses--

(Re 9:7).

Not literal, but figurative locusts. The fifth trumpet, or first woe,

in the parallel passage

(Re 9:1-11),

cannot be literal: for in

Re 9:11

it is said, "they had a king over them, the angel of the

bottomless pit"--in the Hebrew, Abaddon ("destroyer"), but in

the Greek, Apollyon--and

(Re 9:7)

"on their heads were as it were crowns like gold, and their

faces were as the faces of men." Compare

Joe 2:11,

"the day of the Lord . . . great and very terrible"; implying

their ultimate reference to be connected with Messiah's second coming

in judgment. The locust's head is so like that of a horse that the

Italians call it cavalette. Compare

Job 39:20,

"the horse . . . as the grasshopper," or locust.

run--The locust bounds, not unlike the horse's gallop, raising

and letting down together the two front feet.

5. Like the noise of chariots--referring to the loud sound caused by

their wings in motion, or else the movement of their hind legs.

on the tops of mountains--MAURER connects this with "they," that is,

the locusts, which first occupy the higher places, and thence descend to

the lower places. It may refer (as in English Version) to "chariots,"

which make most noise in crossing over rugged heights.

6. much pained--namely, with terror. The Arab proverb is, "More

terrible than the locusts."

faces shall gather blackness--

(Isa 13:8;

Jer 30:6;

Na 2:10).

MAURER translates, "withdraw their brightness,"

that is, wax pale, lose color (compare

Joe 2:10;

Joe 3:15).

7-9. Depicting the regular military order of their advance, "One

locust not turning a nail's breadth out of his own place in the march"

[JEROME]. Compare

Pr 30:27,

"The locusts have no king, yet go they forth all of them by

bands."

8. Neither shall one thrust another--that is, press upon so as to

thrust his next neighbor out of his place, as usually occurs in a large

multitude.

when they fall upon the sword--that is, among missiles.

not be wounded--because they are protected by defensive armor

[GROTIUS].

MAURER translates, "Their (the locusts') ranks are

not broken when they rush among missiles" (compare

Da 11:22).

9. run to and fro in the city--greedily seeking what they can devour.

the wall--surrounding each house in Eastern buildings.

enter in at the windows--though barred.

like a thief--

(Joh 10:1;

compare

Jer 9:21).

10. earth . . . quake before them--that is, the inhabitants of the

earth quake with fear of them.

heavens . . . tremble--that is, the powers of heaven

(Mt 24:29);

its illumining powers are disturbed by the locusts which intercept the

sunlight with their dense flying swarms. These, however, are but the

images of revolutions of states caused by such foes as were to invade

Judea.

11. Lord . . . his army--So among Mohammedans, "Lord of the locusts"

is a title of God.

his voice--His word of command to the locusts, and to the antitypical

human foes of Judea, as "His army."

strong that executeth his word--

(Re 18:8).

12. With such judgments impending over the Jews, Jehovah Himself urges

them to repentance.

also now--Even now, what none could have hoped or believed

possible, God still invites you to the hope of salvation.

fasting . . . weeping . . . mourning--Their sin being most heinous

needs extraordinary humiliation. The outward marks of repentance are to

signify the depth of their sorrow for sin.

13. Let there be the inward sorrow of heart, and not the mere outward

manifestation of it by "rending the garment"

(Jos 7:6).

the evil--the calamity which He had threatened against the impenitent.

14. leave . . . a meat offering and a drink

offering--that is, give plentiful harvests, out of the first-fruits

of which we may offer the meat and drink offering, now "cut off"

through the famine

(Joe 1:9, 13, 16).

"Leave behind Him": as God in visiting His people now has left

behind Him a curse, so He will, on returning to visit them, leave

behind Him a blessing.

15. Blow the trumpet--to convene the people

(Nu 10:3).

Compare

Joe 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).

16. sanctify the congregation--namely, by expiatory rites and

purification with water [CALVIN],

(Ex 19:10, 22).

MAURER translates, "appoint a solemn assembly,"

which would be a tautological repetition of

Joe 2:15.

elders . . . children--No age was to be excepted

(2Ch 20:13).

bridegroom--ordinarily exempted from public duties

(De 24:5;

compare

1Co 7:5, 29).

closet--or, nuptial bed, from a Hebrew root "to cover," referring

to the canopy over it.

17. between the porch and . . . altar--the porch of

Solomon's temple on the east

(1Ki 6:3);

the altar of burnt offerings in the court of the priests, before the

porch

(2Ch 8:12;

compare

Eze 8:16;

Mt 23:35).

The suppliants thus were to stand with their backs to the altar on

which they had nothing to offer, their faces towards the place of the

Shekinah presence.

heathen should rule over them--This shows that not locusts, but human

foes, are intended. The Margin translation, "use a byword against

them," is not supported by the Hebrew.

wherefore should they say . . . Where is their God?--that is, do not

for thine own honor's sake, let the heathen sneer at the God of Israel,

as unable to save His people

(Ps 79:10; 115:2).

18. Then--when God sees His people penitent.

be jealous for his land--as a husband jealous of any dishonor done

to the wife whom he loves, as if done to himself. The Hebrew comes

from an Arabic root, "to be flushed in face" through indignation.

19. corn . . . wine . . . oil--rather, as

Hebrew, "the corn . . . the wine

. . . the oil," namely, which the locusts have

destroyed [HENDERSON]. MAURER not so well explains, "the corn, &c., necessary

for your sustenance." "The Lord will answer," namely, the

prayers of His people, priests, and prophets. Compare in the case of

Sennacherib,

2Ki 19:20, 21.

20. the northern army--The Hebrew expresses that the north in relation to Palestine is not merely the quarter whence the invader

comes, but is his native land, "the Northlander"; namely, the Assyrian

or Babylonian (compare

Jer 1:14, 15;

Zep 2:13).

The locust's native country is not the north, but the

south, the deserts of Arabia, Egypt, and Libya. Assyria and

Babylon are the type and forerunner of all Israel's foes (Rome, and the

final Antichrist), from whom God will at last deliver His people, as He

did from Sennacherib

(2Ki 19:35).

face . . . hinder part--more applicable to a human army's van and rear, than to locusts. The northern invaders are to be

dispersed in every other direction but that from which they had come: "a

land barren and desolate," that is, Arabia-Deserta: "the eastern (or front)

sea," that is, the Dead Sea: "the utmost (or hinder)

sea," that is, the Mediterranean. In front and behind mean east

and west; as, in marking the quarters of the world, they faced the

east, which was therefore "in front"; the west was behind them; the

south was on their right, and the north on their left.

stink--metaphor from locusts, which perish when blown by a storm

into the sea or the desert, and emit from their putrefying bodies such a

stench as often breeds a pestilence.

because he hath done great things--that is, because the invader hath

haughtily magnified himself in his doings. Compare as to

Sennacherib,

2Ki 19:11-13, 22, 28.

This is quite inapplicable to the locusts, who merely seek food, not

self-glorification, in invading a country.

21-23. In an ascending gradation, the land destroyed by

the enemy, the beasts of the field, and the children of

Zion, the land's inhabitants, are addressed, the former two by

personification.

Lord will do great things--In contrast to the "great things" done by

the haughty foe

(Joe 2:20)

to the hurt of Judah stand the "great things" to be done by Jehovah for

her benefit (compare

Ps 126:2, 3).

22.

(Zec 8:12).

As before

(Joe 1:18, 20)

he represented the beasts as groaning and crying for want

of food in the "pastures," so now he reassures them by the promise of

springing pastures.

23. rejoice in the Lord--not merely in the springing pastures, as the brute "beasts" which cannot raise their thoughts higher

(Isa 61:10;

Hab 3:18).

former rain . . . the rain . . . the former

. . . the latter rain--The autumnal, or "former rain,"

from the middle of October to the middle of December, is put first, as

Joel prophesies in summer when the locusts' invasion took place, and

therefore looks to the time of early sowing in autumn, when the

autumnal rain was indispensably required. Next, "the rain,"

generically, literally, "the showering" or "heavy rain." Next,

the two species of the latter, "the former and the latter rain" (in

March and April). The repetition of the "former rain" implies that He

will give it not merely for the exigence of that particular season when

Joel spake, but also for the future in the regular course of nature,

the autumn and the spring rain; the former being put first, in the

order of nature, as being required for the sowing in autumn, as the

latter is required in spring for maturing the young crop. The

Margin, "a teacher of righteousness," is wrong. For the same

Hebrew word is translated "former rain" in the next sentence,

and cannot therefore be differently translated here. Besides, Joel

begins with the inferior and temporal blessings, and not till

Joe 2:28

proceeds to the higher and spiritual ones, of which the former are the

pledge.

moderately--rather, "in due measure," as much as the land requires;

literally, "according to right"; neither too much nor too little, either

of which extremes would hurt the crop (compare

De 11:14;

Pr 16:15;

Jer 5:24;

see on

Ho 6:3).

The phrase, "in due measure," in this clause is parallel to "in the

first month," in the last clause (that is, "in the month when

first it is needed," each rain in its proper season). Heretofore

the just or right order of nature has been interrupted

through your sin; now God will restore it. See my

Introduction

to Joel.

24. The effect of the seasonable rains shall be abundance of all

articles of food.

25. locust . . . cankerworm . . . caterpiller . . . palmer worm--the

reverse order from

Joe 1:4,

where (see on

Joe 1:4)

God will restore not only what has been lost by the full-grown

consuming locust, but also what has been lost by the less

destructive licking locust, and swarming locust, and

gnawing locust.

26. never be ashamed--shall no longer endure the "reproach of the

heathen

(Joe 2:17),

[MAURER]; or rather, "shall not bear the shame of

disappointed hopes," as the husbandmen had heretofore

(Joe 1:11).

So spiritually, waiting on God, His people shall not have the shame of

disappointment in their expectations from Him

(Ro 9:33).

27. know that I am in the midst of Israel--As in the Old Testament

dispensation God was present by the Shekinah, so in the New Testament

first, for a brief time by the Word made flesh dwelling among us

(Joh 1:14),

and to the close of this dispensation by the Holy Spirit in the Church

(Mt 28:20),

and probably in a more perceptible manner with Israel when restored

(Eze 37:26-28).

never be ashamed--not an unmeaning repetition from

Joe 2:26.

The twice-asserted truth enforces its unfailing certainty. As the

"shame" in

Joe 2:26

refers to temporal blessings, so in this verse it refers to the

spiritual blessings flowing from the presence of God with His people

(compare

Jer 3:16, 17;

Re 21:3).

28. afterward--"in the last days"

(Isa 2:2)

under Messiah after the invasion and deliverance of Israel from

the northern army. Having heretofore stated the outward

blessings, he now raises their minds to the expectation of

extraordinary spiritual blessings, which constitute the true

restoration of God's people

(Isa 44:3).

Fulfilled in earnest

(Ac 2:17)

on Pentecost; among the Jews and the subsequent election of a people

among the Gentiles; hereafter more fully at the restoration of Israel

(Isa 54:13;

Jer 31:9, 34;

Eze 39:29;

Zec 12:10)

and the consequent conversion of the whole world

(Isa 2:2; 11:9; 66:18-23;

Mic 5:7;

Ro 11:12, 15).

As the Jews have been the seedmen of the elect Church gathered out of

Jews and Gentiles, the first Gospel preachers being Jews from

Jerusalem, so they shall be the harvest men of the coming world-wide

Church, to be set up at Messiah's appearing. That the promise is not

restricted to the first Pentecost appears from Peter's own

words: "The promise is (not only) unto you and to your children, (but

also) to all that are afar off (both in space and in time), even

as many as the Lord our God shall call"

(Ac 2:39).

So here "upon all flesh."

I will pour out--under the new covenant: not merely,

let fall drops, as under the Old Testament

(Joh 7:39).

my spirit--the Spirit "proceeding from the Father and the Son," and

at the same time one with the Father and the Son (compare

Isa 11:2).

sons . . . daughters . . . old . . . young--not merely on a privileged

few

(Nu 11:29)

as the prophets of the Old Testament, but men of all ages and ranks.

See

Ac 21:9;

1Co 11:5,

as to "daughters," that is, women, prophesying.

dreams . . . visions--

(Ac 9:10; 16:9).

The "dreams" are attributed to the "old men," as more in accordance

with their years; "visions" to the "young men," as adapted to their

more lively minds. The three modes whereby God revealed His will under

the Old Testament

(Nu 12:6),

"prophecy, dreams, and visions," are here made the symbol of the full

manifestation of Himself to all His people, not only in miraculous gifts

to some, but by His indwelling Spirit to all in the New Testament

(Joh 14:21, 23; 15:15).

In

Ac 16:9; 18:9,

the term used is "vision," though in the night, not a dream. No

other dream is mentioned in the New Testament save those given to

Joseph in the very beginning of the New Testament, before the full

Gospel had come; and to the wife of Pilate, a Gentile

(Mt 1:20; 2:13; 27:19).

"Prophesying" in the New Testament is applied to all speaking under the

enlightenment of the Holy Spirit, and not merely to foretelling events.

All true Christians are "priests" and "ministers" of our God

(Isa 61:6),

and have the Spirit

(Eze 36:26, 27).

Besides this, probably, a special gift of prophecy and miracle-working

is to be given at or before Messiah's coming again.

29. And also--"And even." The very slaves by becoming the Lord's

servants are His freemen

(1Co 7:22;

Ga 3:28;

Col 3:11;

Phm 16).

Therefore, in

Ac 2:18

it is quoted, "My servants" and "My handmaidens"; as it

is only by becoming the Lord's servants they are spiritually

free, and partake of the same spirit as the other members of the

Church.

30, 31. As Messiah's manifestation is full of joy to believers, so

it has an aspect of wrath to unbelievers, which is represented here.

Thus when the Jews received Him not in His coming of grace, He came in

judgment on Jerusalem. Physical prodigies, massacres, and conflagrations

preceded its destruction

[JOSEPHUS, Wars of the Jews]. To these the

language here may allude; but the figures chiefly symbolize political

revolutions and changes in the ruling powers of the world,

prognosticated by previous disasters

(Am 8:9;

Mt 24:29;

Lu 21:25-27),

and convulsions such as preceded the overthrow of the Jewish polity.

Such shall probably occur in a more appalling degree before the final

destruction of the ungodly world ("the great and terrible day of

Jehovah," compare

Mal 4:5),

of which Jerusalem's overthrow is the type and earnest.

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).