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?
And he brought me into the inner court of the LORD's house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.
Wherefore should the heathen say, Where is now their God?
Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.
And the porch before the temple of the house, twenty cubits was the length thereof, according to the breadth of the house; and ten cubits was the breadth thereof before the house.
As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?
O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?
And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he is small.
Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he is small.
That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
Therefore, ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys, to the desolate wastes, and to the cities that are forsaken, which became a prey and derision to the residue of the heathen that are round about; Therefore thus saith the Lord GOD; Surely in the fire of my jealousy have I spoken against the residue of the heathen, and against all Idumea, which have appointed my land into their possession with the joy of all their heart, with despiteful minds, to cast it out for a prey. Prophesy therefore concerning the land of Israel, and say unto the mountains, and to the hills, to the rivers, and to the valleys, Thus saith the Lord GOD; Behold, I have spoken in my jealousy and in my fury, because ye have borne the shame of the heathen: Therefore thus saith the Lord GOD; I have lifted up mine hand, Surely the heathen that are about you, they shall bear their shame.
And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the LORD of hosts.
Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God.
O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.
My tears have been my meat day and night, while they continually say unto me, Where is thy God?
And they will tell it to the inhabitants of this land: for they have heard that thou LORD art among this people, that thou LORD art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the LORD was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
And I looked, and, behold, ye had sinned against the LORD your God, and had made you a molten calf: ye had turned aside quickly out of the way which the LORD had commanded you. And I took the two tables, and cast them out of my two hands, and brake them before your eyes. And I fell down before the LORD, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke him to anger. For I was afraid of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me at that time also. And the LORD was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time. And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount. And at Taberah, and at Massah, and at Kibrothhattaavah, ye provoked the LORD to wrath. Likewise when the LORD sent you from Kadeshbarnea, saying, Go up and possess the land which I have given you; then ye rebelled against the commandment of the LORD your God, and ye believed him not, nor hearkened to his voice. Ye have been rebellious against the LORD from the day that I knew you. Thus I fell down before the LORD forty days and forty nights, as I fell down at the first; because the LORD had said he would destroy you. I prayed therefore unto the LORD, and said, O Lord GOD, destroy not thy people and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand. Remember thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin: Lest the land whence thou broughtest us out say, Because the LORD was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness. Yet they are thy people and thine inheritance, which thou broughtest out by thy mighty power and by thy stretched out arm.
Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this.
Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people:
Behold, we are servants this day, and for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it:
And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.
Thou makest us to turn back from the enemy: and they which hate us spoil for themselves. Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen. Thou sellest thy people for nought, and dost not increase thy wealth by their price. Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us. Thou makest us a byword among the heathen, a shaking of the head among the people.
Remember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name. O deliver not the soul of thy turtledove unto the multitude of the wicked: forget not the congregation of thy poor for ever. Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty. O let not the oppressed return ashamed: let the poor and needy praise thy name. Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily. Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth continually.
We are become a reproach to our neighbours, a scorn and derision to them that are round about us.
Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.
O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance. The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary. We are thine: thou never barest rule over them; they were not called by thy name.
Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people. Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste. Wilt thou refrain thyself for these things, O LORD? wilt thou hold thy peace, and afflict us very sore?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Joel 2
Commentary on Joel 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 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).