Day 1036 of 1461 · 2029-11-01

Joel 2:1–32

My plan starts

¹Blow the trumpet in Zion, and sound an alarm in my holy mountain! Let all the inhabitants of the land tremble, for the day of Yahweh comes, for it is close at hand:

²A day of darkness and gloominess, a day of clouds and thick darkness. As the dawn spreading on the mountains, a great and strong people; there has never been the like, neither will there be any more after them, even to the years of many generations.

³A fire devours before them, and behind them, a flame burns. The land is as the garden of Eden before them, and behind them, a desolate wilderness. Yes, and no one has escaped them.

⁴Their appearance is as the appearance of horses, and they run as horsemen.

⁵Like the noise of chariots on the tops of the mountains, they leap, like the noise of a flame of fire that devours the stubble, like a strong people set in battle array.

⁶At their presence the peoples are in anguish. All faces have grown pale.

⁷They run like mighty men. They climb the wall like warriors. They each march in his line, and they don’t swerve off course.

⁸Neither does one jostle another; they march everyone in his path, and they burst through the defenses, and don’t break ranks.

⁹They rush on the city. They run on the wall. They climb up into the houses. They enter in at the windows like thieves.

¹⁰The earth quakes before them. The heavens tremble. The sun and the moon are darkened, and the stars withdraw their shining.

¹¹Yahweh thunders his voice before his army; for his forces are very great; for he is strong who obeys his command; for the day of Yahweh is great and very awesome, and who can endure it?

¹²“Yet even now,” says Yahweh, “turn to me with all your heart, and with fasting, and with weeping, and with mourning.”

¹³Tear your heart, and not your garments, and turn to Yahweh, your God; for he is gracious and merciful, slow to anger, and abundant in loving kindness, and relents from sending calamity.

¹⁴Who knows? He may turn and relent, and leave a blessing behind him, even a meal offering and a drink offering to Yahweh, your God.

¹⁵Blow the trumpet in Zion! Sanctify a fast. Call a solemn assembly.

¹⁶Gather the people. Sanctify the assembly. Assemble the elders. Gather the children, and those who nurse from breasts. Let the bridegroom go out of his room, and the bride out of her room.

¹⁷Let the priests, the ministers of Yahweh, weep between the porch and the altar, and let them say, “Spare your people, Yahweh, and don’t give your heritage to reproach, that the nations should rule over them. Why should they say among the peoples, ‘Where is their God?’ ”

¹⁸Then Yahweh was jealous for his land, And had pity on his people.

¹⁹Yahweh answered his people, “Behold, I will send you grain, new wine, and oil, and you will be satisfied with them; and I will no more make you a reproach among the nations.

²⁰But I will remove the northern army far away from you, and will drive it into a barren and desolate land, its front into the eastern sea, and its back into the western sea; and its stench will come up, and its bad smell will rise.” Surely he has done great things.

²¹Land, don’t be afraid. Be glad and rejoice, for Yahweh has done great things.

²²Don’t be afraid, you animals of the field; for the pastures of the wilderness spring up, for the tree bears its fruit. The fig tree and the vine yield their strength.

²³“Be glad then, you children of Zion, and rejoice in Yahweh, your God; for he gives you the early rain in just measure, and he causes the rain to come down for you, the early rain and the latter rain, as before.

²⁴The threshing floors will be full of wheat, and the vats will overflow with new wine and oil.

²⁵I will restore to you the years that the swarming locust has eaten, the great locust, the grasshopper, and the caterpillar, my great army, which I sent among you.

²⁶You will have plenty to eat, and be satisfied, and will praise the name of Yahweh, your God, who has dealt wondrously with you; and my people will never again be disappointed.

²⁷You will know that I am among Israel, and that I am Yahweh, your God, and there is no one else; and my people will never again be disappointed.

²⁸“It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will dream dreams. Your young men will see visions.

²⁹And also on the servants and on the handmaids in those days, I will pour out my Spirit.

³⁰I will show wonders in the heavens and in the earth: blood, fire, and pillars of smoke.

³¹The sun will be turned into darkness, and the moon into blood, before the great and terrible day of Yahweh comes.

³²It will happen that whoever will call on Yahweh’s name shall be saved; for in Mount Zion and in Jerusalem there will be those who escape, as Yahweh has said, and among the remnant, those whom Yahweh calls.

About a five-minute read

Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~935 words.

Matthew Henry. Any one sees the vast numbers that there shall be of locusts and caterpillars, destroying the land, will say (as we are all apt to be most affected with what is present), "Surely, never was the like before, nor ever will be the like again." Note, Extraordinary judgments are rare things, and seldom happen, which is an instance of God's patience. But that reproach of the church is especially to be dreaded and deprecated which reflects upon God: "Let them not say among the people, Where is their God - that God who has promised to help them, whom they have boasted so much of and put such a confidence in?" If God's heritage be destroyed, the neighbours will say, "God was either weak and could not relieve them or unkind and would not." Deu 32:37, Where are now their gods in whom they trusted? They are here called to a public national repentance, to be exercised in the solemn assembly, as a national act, for the glory of God and the excitement of one another, and that the neighbouring nations might know and observe what it was that qualified them for God's gracious returns in mercy to them, which they would be the admiring witnesses of. By the law many annual feasts were appointed, but only one day in the year was to be observed as a fast, the day of atonement, a day to afflict the soul; and, if they had kept close to God and their duty, there would have been no occasion to observe any more; but now that they had by sin brought the judgments of God upon them they are often called to fasting. There is a great and terrible day of the Lord coming, which shall be ushered in with wonders in heaven and earth, blood, and fire, and pillars of smoke, the turning of the sun into darkness and the moon into blood.

Jamieson–Fausset–Brown. 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 fifth trumpet, or first woe, in the parallel passage (Rev 9:1-11), cannot be literal: for in Rev 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 (Rev 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. 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-- (Rev 18:8). 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 (Num 11:29) as the prophets of the Old Testament, but men of all ages and ranks.

John Calvin. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. 2. It is then the settle as though the Prophet said, "The day of the Lord is nigh, for the Lord can suddenly stretch forth his hand, as the dawn spreads over the mountains." He then mentions its character, A people great and strong to whom there has not been the like from the beginning, or from ages and after whom there will be no more the like, to the years of a generation and a generation. Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand; 1. We now then see why these words, God will be jealous for his land, are added; as though he said "Though this land has been polluted by the wickedness of men, yet God has consecrated it to himself: He will, therefore, regard his own covenant, and thus turn away his face from looking on their sins." He will spare, he says, his people, that is, his chosen people: for, as I have said, the Prophet no doubt ascribes here the safety of the people, and the hope of their safety, to the gratuitous election of God; for the jealousy of God is nothing else but the vehemence and ardor of his paternal love. It is the same as though he said, "So great will be the succession of evils, that the whole order of nature will seem to be subverted that the very elements will put on a new form; the sun, which illuminates the earth, will be turned into darkness, the moon into blood; the calamities which shall come will take away every token of God's kindness.

Full commentary on this passage

Matthew Henry

chapter

In this chapter we have, I. A further description of that terrible desolation which should be made in the land of Judah by the locusts and caterpillars (Joe 2:1-11). II. A serious call to the people, when they are under this sore judgment, to return and repent, to fast and pray, and to seek unto God for mercy, with directions how to do this aright (Joe 2:12-17). III. A promise that, upon their repentance, God would remove the judgment, would repair the breaches made upon them by it, and restore unto them plenty of all good things (Joe 2:18-27). IV. A prediction of the setting up of the kingdom of the Messiah in the world, by the pouring out of the Spirit in the latter days (Joe 2:28-32). Thus the beginning of this chapter is made terrible with the tokens of God's wrath, but the latter end of it made comfortable with the assurances of his favour, and it is in the way of repentance that this blessed change is made; so that, though it is only the last paragraph of the chapter that points directly at gospel-times, yet the whole may be improved as a type and figure, representing the curses of the law invading men for their sins, and the comforts of the gospel flowing in to them upon their repentance.

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1–11

Here we have God contending with his own professing people for their sins and executing upon them the judgment written in the law (Deu 28:42), The fruit of thy land shall the locust consume, which was one of those diseases of Egypt that God would bring upon them, Deu 28:60. I. Here is the war proclaimed (Joe 2:1): Blow the trumpet in Zion, either to call the invading army together, and then the trumpet sounds a charge, or rather to give notice to Judah and Jerusalem of the approach of the judgment, that they might prepare to meet their God in the way of his judgments and might endeavor by prayers and tears, the church's best artillery, to put by the stroke. It was the priests' business to sound the trumpet (Num 10:8), both as an appeal to God in the day of their distress and a summons to the people to come together to seek his face. Note, It is the work of ministers to give warning from the word of God of the fatal consequences of sin, and to reveal his wrath from heaven against the ungodliness and unrighteousness of men. And though it is not the privilege of Zion and Jerusalem to be exempted from the judgments of God, if they provoke him, yet it is their privilege to be warned of them, that they might make their peace with him. Even in the holy mountain the alarm must be sounded, and then it sounds most dreadful, Amo 3:2. Now, shall a trumpet be blown in the city, in the holy city, and the people not be afraid? Surely they will. Amo 3:6. Let all the inhabitants of the land tremble; they shall be made to tremble by the judgment itself; let them therefore tremble at the alarm of it. II. Here is a general idea given of the day of battle, which cometh, which is nigh at hand, and there is no avoiding it. It is the day of the Lord, the day of his judgment, in which he will both manifest and magnify himself. It is a day of darkness and gloominess (Joe 2:2), literally so, the swarms of locusts and caterpillars being so large and so thick as to darken the sky (Exo 10:15), or rather figuratively; it will be a melancholy time, a time of grievous affliction. And it will come as the morning spread upon the mountains; the darkness of this day will come as suddenly as the morning light, as irresistibly, will spread as far, and grow upon them as the morning light. III. Here is the army drawn up in array (Joe 2:2): They are a great people, and a strong. Any one sees the vast numbers that there shall be of locusts and caterpillars, destroying the land, will say (as we are all apt to be most affected with what is present), "Surely, never was the like before, nor ever will be the like again." Note, Extraordinary judgments are rare things, and seldom happen, which is an instance of God's patience. When God had drowned the world once he promised never to do it again. The army is here describe to be, 1. Very bold and daring: They are as horses, as war-horses, that rush into the battle and are not affrighted (Job 39:22); and as horsemen, carried on with martial fire and fury, so they shall run, Joe 2:4. Some of the ancients have observed that the head of a locust is very like, in shape, to the head of a horse. 2. Very loud and noisy - like the noise of chariots, of many chariots, when driven furiously over rough ground, on the tops of the mountains, Joe 2:5. Hence is borrowed part of the description of the locusts which St. John saw rise out of the bottomless pit. Rev 9:7, Rev 9:9, The shapes of the locusts were like unto horses prepared to the battle; and the sound of their wings was as the sound of chariots, of many horses running to the battle. Historians tell us that the noise made by swarms of locusts in those countries that are infested with them has sometimes been heard six miles off. The noise is likewise compared to that of a roaring fire; it is like the noise of a flame that devours the stubble, which noise is the more terrible because that which it is the indication of is devouring. Note, When God's judgments are abroad they make a great …

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12–17

We have here an earnest exhortation to repentance, inferred from that desolating judgment described and threatened in the foregoing verses: Therefore now turn you to the Lord. 1. "Thus you must answer the end and intention of the judgment; for it was sent for this end, to convince you of your sins, to humble you for them, to reduce you to your right minds and to your allegiance." God brings us into straits, that he may bring us to repentance and so bring us to himself. 2. "Thus you may stay the progress of the judgment. Things are bad with you, but thus you may prevent their growing worse; nay, if you take this course, they will soon grow better." Here is a gracious invitation, I. To a personal repentance, exercised in the soul, every family apart, and their wives apart, Zac 12:12. When the judgments of God are abroad, each person is concerned to contribute his quota to the common supplications, having contributed to the common guilt. Every one must mend one and mourn for one, and then we should all be mended and all found among God's mourners. Observe, 1. What we are here called to, which will teach us what it is to repent, for it is the same that the Lord our God still requires of us, we having all made work for repentance. (1.) We must be truly humbled for our sins, must be sorry we have by sin offended God, and ashamed we have by sin wronged ourselves, both wronged our judgments and wronged our interests. There must be outward expressions of sorrow and shame, fasting, and weeping, and mourning; tears for the sin that procured it. But what will the outward expressions of sorrow avail if the inward impressions be not agreeable, and not only accompany them, but be the root and spring of them, and give rise to them? And therefore it follows, Rend your heart, and not your garments; not but that, according to the custom of that age, it was proper for them to rend their garments, in token of great grief for their sins and a holy indignation against themselves for their folly; but, "Rest not in the doing of that, as if that were sufficient, but be more in care to accommodate your spirits than to accommodate your dress to a day of fasting and humiliation; nay, rend not your garments at all, unless withal you rend your hearts, for the sign without the thing signified is but a jest and a mockery, and an affront to God." Rending the heart is that which God looks for and requires; that is the broken and contrite heart which he will not despise, Psa 51:17. When we are greatly grieved in soul for sin, so that it even cuts us to the heart to think how we have dishonoured God and disparaged ourselves by it, when we conceive an aversion to sin, and earnestly desire and endeavor to get clear of the principles of it and never to return to the practice of it, then we rend our hearts for it, and then will God rend the heavens and come down to us with mercy. (2.) We must be thoroughly converted to our God, and come home to him when we fall out with sin. Turn you even to me, said the Lord (Joe 2:12), and again (Joe 2:13), Turn unto the Lord your God. Our fasting and weeping are worth nothing if we do not with them turn to God as our God. When we are fully convinced that it is our duty and interest to keep in with him, and are heartily sorry we have ever turned the back upon him, and thereupon, by a firm and fixed resolution, make his glory our end, his will our rule, and his favour our felicity, then we return to the Lord our God, and this we are all commanded and invited to do, and to do it quickly. 2. What arguments are here used to persuade this people thus to turn to the Lord, and to turn to him with all their hearts. When the heart is rent for sin, and rent from it, then it is prepared to turn entirely to God, and to be devoted entirely to him, and he will have it all or none. Now, to bring ourselves to this, let us consider, (1.) We are sure that he is, in general, a good God. We must turn to the Lord our God, not only because he has been j…

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18–27

See how ready God is to succour and relieve his people, how he waits to be gracious; as soon as ever they humble themselves under this hand, and pray, and seek his face, he immediately meets them with his favours. They prayed that God would spare them, and see here with what good words and comfortable words he answered them; for God's promises are real answers to the prayers of faith, because with him saying and doing are not two things. Now observe, I. Whence this mercy promised shall take rise (Joe 2:18): God will be jealous for his land and pity his people. He will have an eye, 1. To his own honour, and the reputation of his covenant with Israel, by which he had conveyed to them that good land and had given in the value of it very high; now he will not suffer it to be despised nor disparaged, but will be jealous for the credit of his land, and the inhabitants of it, who had been praised as a happy people and therefore must not lie open to reproach as a miserable people. 2. To their distress: He will pity his people, and, in pity to them, he will restore them their forfeited comforts. God's compassion is a great encouragement to those that come humbly to him as penitents and as petitioners. II. What his mercy shall be, in several instances: - 1. The destroying army shall be dispersed and defeated (Joe 2:20): "I will remove far off from you the northern army, that army of locusts and caterpillars that invaded you from the north, brought in upon the wings of a north wind, an army which you could put no stop to the progress of; but, when you have made your peace with God, he will ease you of these soldiers that are quartered upon you and will drive them into a land barren and desolate, into that vast howling wilderness that Israel wandered in, where, after having surfeited upon the plenty of Canaan, they shall perish for want of sustenance. Those that have their face to the east sea (the Dead Sea, which lay east of Judea) shall perish in that, and the rear of the army shall be lost in the Great Sea," called here the utmost sea. They had made the land barren and desolate, and now God will cast them into a land barren and desolate. Thus those whom God employs for the correction of his people come afterwards to be themselves reckoned with; and the rod is thrown into the fire. Nothing shall remain of these swarms of insects but the ill savour of them. When Egypt was eased of the plague of locusts they were carried away to the Red Sea, Exo 10:19. Note, When an affliction has done its work it shall be removed in mercy, as the locusts of Canaan were from a penitent people, not as the locusts of Egypt were removed, in wrath, from an impenitent prince, only to make room for another plague. Many interpreters, by this northern army, understand that of Sennacherib, which was dispersed when God by it had accomplished his whole work upon Mount Zion and upon Jerusalem, Isa 10:12. This enemy shall be driven away, because he has done great things, has done a great deal of mischief, and has magnified to do it, has done it in the pride of his heart; therefore it follows (Joe 2:21), The Lord will do great things for his people, as the enemy has done great things against them, to convince them that wherein they deal proudly he is, and will be, above them, that, what great things soever they did, they did no more than God commissioned them to do; and as, when he said to them, Go, they went, so, when he said to them, Come, they came, to show that they were soldiers under him. 2. The destroyed land shall be watered and made fruitful. When the army is scattered, yet what shall we do if the desolation they have made continue? It is therefore promised (Joe 2:22) that the pastures of the wilderness, the pastures which the locusts had left as bare as the wilderness, shall again spring and the trees shall again bear their fruit, particularly the fig-tree and the vine. But, when we see how the country is wasted, we are tempted to say, Can these dry bones liv…

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28–32

The promises of corn, and wine, and oil, in the foregoing verses, would be very acceptable to a wasted country; but here we are taught that we must not rest in those things. God has reserved some better things for us, and these verses have reference to those better things, both the kingdom of grace and the kingdom of glory, with the happiness of true believers in both. We are here told, I. How the kingdom of grace shall be introduced by a plentiful effusion of the Spirit, (Joe 2:28, Joe 2:29). We are not at a loss about the meaning of this promise, nor in doubt what it refers to and wherein it had its accomplishment, for the apostle Peter has given us an infallible explication and application of it, assuring us that when the Spirit was poured out upon the apostles, on the day of Pentecost (Act 2:1, etc.), that was the very thing which was spoken of here by the prophet Joel, Joe 2:16, Joe 2:17. That was the gift of the Spirit, which, according to this prediction, was to come, and we are not to look for any other, any more than for another accomplishment of the promise of the Messiah. Now, 1. The blessing itself here promised is the pouring out of the Spirit of God, his gifts, graces, and comforts, which the blessed Spirit is the author of. We often read in the Old Testament of the Spirit of the Lord coming by drops, as it were, upon the judges and prophets whom God raised up for extraordinary services; but now the Spirit shall be poured out plentifully in a full stream, as was promised with an eye to gospel-times, Isa 44:3. I will pour my Spirit upon thy seed. 2. The time fixed for this is afterwards; after the fulfilling of the foregoing promises this shall be fulfilled. St. Peter expounds this of the last days, the days of the Messiah, by whom the world was to have its last revelation of the divine will and grace in the last days of the Jewish church, a little before its dissolution. 3. The extent of this blessing, in respect of the persons on whom it shall be bestowed. The Spirit shall be poured out upon all flesh, not as hitherto upon Jews only, but upon Gentiles also; for in Christ there is no distinction between Jew and Greek, Rom 10:11, Rom 10:12. Hitherto divine revelation was confined to the seed of Abraham, none but those of the land of Israel had the Spirit of prophecy; but, in the last days, all flesh shall see the glory of God (Isa 40:5) and shall come to worship before him, Isa 66:23. The Jews understand it of all flesh in the land of Israel, and Peter himself did not fully understand it as speaking of the Gentiles till he saw it accomplished in the descent of the Holy Ghost upon Cornelius and his friends, who were Gentiles (Act 10:44, Act 10:45), which was but a continuation of the same gift which was bestowed on the day of Pentecost. The Spirit shall be poured out upon all flesh, that is, upon all those whose hearts are made hearts of flesh, soft and tender, and so prepared to receive the impressions and influences of the Holy Ghost. Upon all flesh, that is, upon some of all sorts of men; the gifts of the Spirit shall not be so sparing, or so much confined, as they have been, but shall be more general and diffusive of themselves. (1.) The Spirit shall be poured out upon some of each sex. Not your sons only, but your daughters, shall prophesy; we read of four sisters in one family that were prophetesses, Act 21:9. Not the parents only, but the children, shall be filled with the Spirit, which intimates the continuance of this gift for some ages successively in the church. (2.) Upon some of each age: "Your old men, who are past their vigour and whose spirits begin to decay, your young men, who have yet but little acquaintance with and experience of divine things, shall yet dream dreams and see visions;" God will reveal himself by dreams and visions both to the young and old. (3.) Upon those of the meanest rank and condition, even upon the servants and the handmaids. The Jewish doctors say, Prophecy does not reside …

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John Calvin

Joel 2:1-11 1. Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand; 1. Clangite tuba in Sion, et clamate (alii vertunt, tantarizate: sed est generale verbum: clamate igitur, vel, clamorem odite) in monte sancto meo: contremiscant omnes incolae terrae, quia venit dies Jehovae, quia propinquus est. 2. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. 2. Dies tenebrarum et caliginis, dies nubis et obscuritatis, sicut aurora expanditur super montes, populus magnus et robustus (vel, terribilis;) similis ei non fuit a seculo, et post eum, non addet (hoc est, non erit amplius) ad annos generationis et generationis (ego cogor uno contextu legere haec omnia; dicam postea suo loco rationem.) 3. A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. 3. Coram facie ejus (coram ipso) devorans ignis, et post eum exuret flamma: sicut hortus Eden terra coram ipso (ante faciem ejus ad verbum;) et post eum desertum solitudinis (vel, vastitatis;) adeoque evasio non erit ei. 4. The appearance of them is as the appearance of horses; and as horsemen, so shall they run. 4. Quasi aspectus equorum aspectus ejus, et tanquam equites current. 5. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. 5. Sicut vocem quadrigarum (sic mrkvvt interpretes vertunt: postea dicam de hoc verbo,) super cacumina montium saltabunt, secundum vocem flammae ignis vorantis stipulam, quasi populus robustus (vel, terribilis) paratus ad proelium. 6. Before their face the people shall be much pained: all faces shall gather blackness. 6. A facie ejus pavebunt populi, omnes facies colligent nigredinem. 7. They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: 7. Quasi gigantes (vel, fortes) discurrent, sicut viri proelii ascendent murum, et vir (hoc est, quisque in viis suis ambulabit, et non tardabunt gressus suos (alii, non inquirent de viis suis.) 8. Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded. 8. Vir fratrem suum (hoc est, quisque socium suum) non premet, quisque in viis suis ambulabit: usque in gladium cadent (hoc est, super gladium cadent) non vulnerabuntur (alii, non concupiscent.) 9. They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. 9. Per urbem gradientur, per murum discurrent, in domos ascendent, usque ad fenestras intrabunt tanquam fur. 10. The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: 10. Coram eo contremiscet terra, et angentur coeli; sol et luna nigrescent, et stellae retrahent splendorem suum. 11. And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it? 11. Et Jehova edet vocem suam coram exercitu suo, quia magna valde castra ejus: quia robustus qui facit (vel, exequitur) verbum ejus; quia magnus dies Jehovae, et terribilis valde, et quis sustinebit eum? This chapter contains serious exhortations, mixed with threatening; but the Prophet threatens for the purpose of correcting the indifference of the people, whom we have seen to have been very tardy to consid…

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Joel 2:12-13 12. Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: 12. Atque etiam nunc dicet Jehova, convertimini ad me in toto corde vestro, et in jejunio, et in fletu, et in planctu. 13. And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 13. Et scindite cor vestrum, et non vestimenta vestra, et convertimini ad Jehovam Deum vestrum, quia ipse propitius et misericors, longus ad iram, et multus clementia, et poenitebit eum super malo. The Prophet, having proclaimed the dreadful judgment which we have noticed, now shows that he did not intend to terrify the people without reason, but, on the contrary, to encourage them to repentance; which he could not do without offering to them the hope of pardon; for as we have said before, and as it may be collected from the whole of Scripture, men cannot be restored to the right ways except they entertain a hope of God's mercy inasmuch as he who has been ungodly, when he despairs, wholly disregards himself, observing no restraint. Hence the Prophet now represents God as propitious and merciful, that he might thus kindly allure the people to repentance. He says first, [3]And even now the Lord says, Turn ye to me. The Prophet exhorts the people, not in his own name, but speaks in the person of God himself. He might indeed have borne witness to the favor which he proclaimed; but the discourse becomes more striking by introducing God as the speaker. And there is a great importance in the words, even now; for when one considers what we have noticed in the beginning of the chapter, a prospect of relief could hardly have been deemed possible. God had, indeed, in various ways, tried to restore the people to the right way; but, as we have seen, the greater part had become so void of feeling, that the scourges of God were wholly ineffectual; there remained, then, nothing but the utter destruction which the Prophet threatened them with at the beginning of the second chapter. Yet, in this state of despair, he still sets forth some hope of mercy, provided they turned to him; even now, he says. The particles vgm ugam are full of emphasis, "even now" that is, "Though ye have too long abused God's forbearance, and with regard to you, the opportunity is past, for ye have closed the door against yourselves; yet even now, -- which no one could have expected, and indeed what ought to be thought incredible by yourselves, -- even now God waits for you, and invites you to entertain hope of salvation." But it was necessary that these two particles, even now, should be added; for it is not in the power of men to fix for themselves, as they please, the season for mercy. God here shows the acceptable time, as Isaiah says (Isaiah 49:8) to be, when he has not yet rejected men, but when he offers to be propitious. We must then remember that the Prophet gives not here liberty to men to delay the time, as the profane and scorners are wont to do, who trifle with God from day to day; but the Prophet here shows that we must obey the voice of God, when he invites us, as also Isaiah says, Behold now the time accepted, behold the day of salvation: seek God now, for he is near; call on him while he may be found.' So then, as I have reminded you, these two particles, even now, are added, that men may be made attentive to the voice of God when he invites them, that they may not delay till tomorrow, for the Lord may then close the door, and repentance may be too late. We at the same time see how indulgently God bears with men, since he left a hope of pardon to a people so obstinate and almost past recovery. Even now, he says, turn ye to me with your whole heart. The Prophet here reminds us that we must not act feignedly with God; for men are ever disposed to trifle with him. We indeed see what almost the whole world i…

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Joel 2:14 14. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? 14. Quis novit an revertatur et poeniteat eum, et relinquat post se (alii vertunt, post eum; ego tamen malo sic transferre, Relinquat post se) benedictionem, oblationem et libamen Jehovae Deo vestro? The Prophet seems at first sight to leave men here perplexed and doubtful; and yet in the last verse, as we have seen, he had Offered a hope of favor, provided they sincerely repented. Hence the Prophet seems not to pursue the same subject, but rather to vary it: and we have already said, that all exhortations would be frigid, nay, useless, by which God stirs us up to repentance, except he were to testify that he is ready to be reconciled. Seeing then that the Prophet here leaves the minds of men in suspense, he seems to rescind what he has before alleged respecting God's mercy. But we must understand that this is a mode of speaking which often occurs in Scripture. For wherever God is set forth to us as one hardly willing to pardon, it is done to rouse our slothfulness, and also to shake off our negligence. We are at first torpid when God invites us, except he applies his many goads; and then we act formally in coming to him: it is hence needful that both these vices should be corrected in us, -- our torpor must be roused, -- and those self-complacences, in which we too much indulge ourselves, must be shaken off. And this is the object of the Prophet; for he addresses, as we have seen, men almost past recovery. If he had only said, God is ready to pardon, if he had used this way of speaking, they would have come negligently, and would not have been sufficiently touched by the fear of God: hence the Prophet here, as it were, debates the matter with them, "Even though we ought justly to despair of pardon, (for we are unworthy of being received by God,) yet there is no reason why we should despair; for who knows" which means "God is placable and we must not despair." The Prophet then sets forth here the difficulty of obtaining pardon, not to leave men in suspense, for this would be contrary to his former doctrine; but to create in them a desire for the grace of God, that they might by degrees gather courage, and yet not immediately rise to confidence, but that they might come anxiously to God, and with much deliberation, duly considering their offenses. We now understand the purpose of the Prophet. But this will be easier understood by supposing two gradations in repentance. Then the first step is, when men feel how grievously they have offended. Here sorrow is not to be immediately removed after the manner of impostors, who cajole the consciences of men, so that they indulge themselves, and deceive themselves, with empty self-flatteries. For the physician does not immediately ease pain, but considers what is more necessary: it may be he will increase it, for a thorough clearing may be needful. So also do the Prophets of God, when they observe trembling consciences, they do not immediately apply soothing consolations, but on the contrary show that they ought not, as we have already said, to trifle with God, and exhort them while willingly running to God, to set before them his terrible judgment, that they may be more and more humbled. The second step is, when the Prophets cheer the minds of men, and show that God now willingly meets them, and desires nothing more than to see men willing to be reconciled to him. The Prophet is now urging them to take the first step, when he says, Who knows whether the Lord will turn? But some may object and say, "Then the Prophet has spoken inconsistently; for first he has described God as merciful, and has spoken of his goodness without any reserve; and then he throws in a doubt: he seems here to observe no consistency." I answer, that the Prophets of God do not always very anxiously hold to what seems consistent in their discourses; and fart…

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Joel 2:15-17 15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: 15. Clangite tuba in Sion, sanctificate jejunium, indicite conventum: 16. Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. 16. Colligite populum, sanctificate coetum, coedunate senes, colligite parvulos et sugentes ubera, et egrediatur sponsus e penetrali suo et sponsa e thalamo suo. 17. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? 17. Inter atrium et altare plorent sacerdotes, ministri Jehovae, et dicant, Propitius esto Jehova super populum tuum; et ne des haereditatem tuam in opprobrium, ut dominentur super eos gentes: cur dicent in populis, Ubi est Deus corum? 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. [5] 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; fo…

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Joel 2:18-19 18. Then will the Lord be jealous for his land, and pity his people. 18. Et aemulatus est (aemulabitur, ad verbum) Jehova (hoc est, zelo ducetur Jehova) super terram suam, et propitius erit (et miserabitur, vel, parcet; nam chml est parcere) populo suo. 19. Yea, the Lord will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen. 19. Et respondit Jehova (vel, respondebit) et dicit (vel, dicet) populo suo, Ecce ego mitto vobis triticum et mustum et oleum, et saturabimini eo (vel illis potius, est mutatio numeri,) et non dabo vos amplius opprobium inter Gentes. The Prophet here again repeats, that prayers would not be in vain, provided the Jews truly humbled themselves before God. Then God, he says, will be jealous for his land and spare his people. He confirms what I have already said that God would deal mercifully with his people, because they were his heritage, that is because he had chosen them for himself. For the title of heritage, whence does it proceed except from the gratuitous covenant of God? for the Jews were not more excellent than others, but election was the only fountain from which the Jews had to draw any hope. We now then see why these words, God will be jealous for his land, are added; as though he said "Though this land has been polluted by the wickedness of men, yet God has consecrated it to himself: He will, therefore, regard his own covenant, and thus turn away his face from looking on their sins." He will spare, he says, his people, that is, his chosen people: for, as I have said, the Prophet no doubt ascribes here the safety of the people, and the hope of their safety, to the gratuitous election of God; for the jealousy of God is nothing else but the vehemence and ardor of his paternal love. God could not, indeed, express how ardently he loves those whom he has chosen without borrowing, as it were, what belongs to men. For we know that passions appertain not to him; but he is set forth as a father, who burns with jealousy when he sees his son ill-treated; he acknowledges his own blood, his bowels are excited, -- or, as a husband, who, on seeing dishonor done to his wife, is moved; and though he had been a hundred times offended, he yet forgets every offense; for he regards that sacred union between himself and his wife. Such a character, then, does God assume, that he might the better express how much and how intensely he loves his own elect. Hence he says, God will be jealous for his land. As he has hitherto been inflamed with just wrath, so now a contrary feeling will overcome the former; not that God is agitated by various passions, as I have already said, but this mode of speaking transferred from men, is adopted on account of our ignorance. He afterwards says, God has answered [8] and said to his people, Behold, I will send to you corn, wine, and oil. The Prophet does not here recite what had been done, but, on the contrary, declares, that God in future would be reconciled to them; as though he said, "I have hitherto been a herald of war, and bidden all to prepare themselves for the coming evil: but now I am a messenger to proclaim peace to you; if only you are resolved to turn to God, and to turn unfeignedly, I do now testify to you that God will be propitious to you; and as to your prayers know that they are already heard; that is, know that as soon as they were conceived, they were heard by the Lord." Hence he says, He has answered; that is "If, moved by my exhortation, ye return with sincerity to God, he will meet you, nay, he has already met you; he waits not until ye have done all that ye ought to do; but when he bids you to come to his temple and to weep, he at the same time wipes off your tears, he removes every cause of sorrow and anxiety." God, then, has answered; that is, "I am to you a certain and sufficient witness, that your prayers have been alrea…

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Joel 2:20 20. But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things. 20. Et Aquilonarem procul abigam a vobis, et disjiciam eum ad terram desertam et siccitatis: facies ejus ad mare orientale, et terminum ejus (disjiciam; ego enim apo tou koinou repeto) ad mare novissimum: et ascend et foetor ejus, et ascendet putredo ejus; quia magnificavit ad faciendum (hoc est, quia magnifice se extulit ad faciendum.) In this verse he more fully confirms the Jews, that they might not be afraid of reproach from the Gentiles. It may have been that the Assyrians were now in readiness, prepared for war; it was then difficult to free the Jews from every fear. The Prophet had said generally that they would be no more subject to the mockeries of the Gentiles; but yet fear could not but be felt by them. "We see the Assyrians already armed; and what can we expect but to be devoured by them? for we are not able to resist them." Anxiety then must have constantly tormented the Jews, had he not distinctly and in express words declared, "It is in God's power to drive away the Assyrians, and to confound all their attempts." The Prophet, therefore, is now on this subject. The Northlander, [9] he says, will I remove far from you. The Chaldeans and the Assyrians, we know, were northward of Judea. He then means here by the North those enemies, whose preparations terrified the Jews. Hence he says, I will drive them from you, and drive them far into a land of desert and of drought [10] . By these words he intimates, that though furnished with the greatest forces, and gaping for the land of Judea, and ready in their cupidity to devour it, the Syrians would yet return home without effecting anything; I will cast them into a desert land. In vain, he says, they covet your abundance, and desire to satisfy themselves with the fertility of your land; for I will drive them and their dread away. He then adds, His face to the east sea, and his rear to the hindmost sea; that is, I will scatter them here and there, so that his front shall be to one sea, (supposed to be the Salt Sea,) and his extremity to the hindermost sea, which was doubtless the Mediterranean: for the Salt Sea was east to the Jews, that is, it lies, as it is well known, towards the east. We now perceive in part what the Prophet means. But it must, at the same time, be added, that the Prophet removes fear from the Jews, which occupied their minds by observing the power of the Assyrians so great and extensive. "What is to be done? though God is present with us, and protects us by his help, yet how will he resist the Assyrians, for that army will fill the land". "God will yet find means," says the Prophet; "though the Assyrians should occupy the whole land, from the Salt or the East Sea to the Meridian or Mediterranean Sea, yet will God drive away this vast multitude: there is no reason then that ye should fear." Hence the Prophet has designedly set forth how terrible the Assyrian forces would be, that he might show that they could not be resisted, unless the Lord should disperse them and disappoint all their efforts. At last he adds, And his ill savor shall ascend: but I am not able to finish to-day. Footnotes: [9] Dr. Henderson agrees with Calvin in rendering this word, Northern or Highlander, and quotes Coverdale as rendering it, Him of the North. He considers this word as of "prime importance in the interpretation of this prophecy." Locusts visited Palestine not from the north, but from the south. "That, however," he adds, "which determines the question, is the addition of the patronymic y to tsphvn, indicating that the North was not merely the quarter whence the subject of the discourse came, but that its native country lay to the North of Palestine; just as htymny, the Tem…

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Joel 2:21 21. Fear not, O land; be glad and rejoice: for the Lord will do great things. 21. Ne timeas terra, exulta et laetare; quia magnifice extulit se Jehova ad faciendum. Here he shows that God would have his turn to exalt himself, which the Assyrian presumptuously attempted to do. For God seems for a time to lie still, when he withholds himself, when he puts not forth his power, but waits to see the tendency of the insane conspiracies and the Satanic madness of those who rise up against him and his Church. But having for a time thus restrained himself, he at length comes forth; and this is what the Prophet means when he says, God has highly exalted himself to do his purpose. The Assyrian first attempted this; but now the Lord in his turn will raise up himself. God indeed could have done this before, but he would not; and we see this to be his usual mode of proceeding, to connive at the presumption of men, till the ripened time comes which he has predetermined; and then he dissipates in a moment their enterprises. God, then, has now nobly exalted himself; therefore rejoice and exult, O Land. But he says first, Fear not, O Land; and then, Exult and rejoice For it was necessary, in the first place, to remove the fear with which the minds of all were now seized. The Prophet, then, begins with consolation; for the Jews could have hardly entertained any joy, except the fear that oppressed them was first shaken off. Hence the Prophet maintains due order by saying, "Fear not, O Land, but rather exult and rejoice." He afterwards subjoins --

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Joel 2:22 22. 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. 22. Ne timeatis bestiae agri, quia germinarunt pascua deserti, quia arbor protulit fructum suum, ficulnea et vitis protulerunt virtutem (vel, substantiam) suam. Here the Prophet turns his address to the beasts; not that his instruction suited them; but it was a more efficacious mode of speaking, when he invited the very beasts to a participation of the people's joy; for except the Jews had been made to know that God's wrath was now nigh at hand, no consolation which the Prophet has hitherto applied would have been of any weight with them. But now since they perceived that God's wrath did not only suspend over them, but extended much farther, even to the beasts, and since the Lord would have mercy on them, so that his blessing would be partaken in common by the beasts and brute animals, the address was far more impressive. We hence see that the Prophet, for the best reason, directed his discourse to the very beasts, though destitute of mind and discernment. For in addressing brute animals he addressed men with double force; that is, he impressed their minds more effectually, so that they might seriously confess how great was God's wrath, and also how great would be his blessing. Beasts, he says, fear not. Then the beasts of the field ought to have dreaded the judgment of God which he had before denounced; for except God had been pacified to his people, the fire of his wrath would have consumed the whole land, trees and pastures; so all the beasts must have been famished. But now when God is reconciled to his people, his blessing will smile on the brute animals. What then is to be said of men? For God is properly propitious to them, and not to brute animals. We hence see that the fruit of reconciliation is made more evident, when it is in part extended to the brute creation. He therefore says, Fear not, ye beasts of the field: for the pastures of the desert will grow, the trees will bring forth their fruit. By these words the Prophet intimates, that had God's wrath toward his people been implacable, the sterility of the land would not have been improved. Now then whence came so sudden a change that the pastures grew, that the trees produced their fruits, both the fig-tree and the vine, except that God was pleased to bless the land, after having received men into favor? We now then apprehend the meaning of the Prophet, even this, -- that the land would be made by an angry God to execute his judgment, and that there would be no remedy for the barrenness of the land until men propitiated God. This is the sum of the whole. It now follows --

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9 more notes on this passage are in the library.

Jamieson–Fausset–Brown

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, Joe 2:20-21), 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; Exo 10:14).

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before . . . behind--that is, on every side (Ch1 19:10). fire . . . flame--destruction . . . desolation (Isa 10:17). as . . . Eden . . . wilderness--conversely (Isa 51:3; Eze 36:35).

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appearance . . . of horses-- (Rev 9:7). Not literal, but figurative locusts. The fifth trumpet, or first woe, in the parallel passage (Rev 9:1-11), cannot be literal: for in Rev 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 (Rev 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.

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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.

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much pained--namely, with terror. The Arab proverb is, "More terrible than the locusts." faces shall gather blackness-- (Isa 13:8; Jer 30:6; Nah 2:10). MAURER translates, "withdraw their brightness," that is, wax pale, lose color (compare Joe 2:10; Joe 3:15).

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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 Pro 30:27, "The locusts have no king, yet go they forth all of them by bands."

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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 Dan 11:22).

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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).

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22 more notes on this passage are in the library.