Chapter 2

1 He sheweth unto Zion the terribleness of God’s judgment. 12 He exhorteth to repentance, 15 prescribeth a fast, 18 promiseth a blessing thereon. 21 He comforteth Zion with present, 28 and future blessings.

1. Blow. Verses 1–11 give a further description of the disaster caused by the “locusts” (see on ch. 1:4), and of the appearance of them” (ch. 2:4).

Trumpet. Heb. shophar, an instrument made of a ram’s horn, used for signaling (see Vol. III, p. 39).

Zion. The name was applied both to Jerusalem and to the mountain upon which Jerusalem was situated (see on Ps. 48:2).

Day of the Lord. See on ch. 1:15.

In view of the fact that the great day of the Lord is hastening on apace and but few precious moments of probation remain, it behooves the church of God to rouse from its spiritual lethargy and seek repentance and humiliation. There are many in Zion who are satisfied with their spiritual attainments. They feel “rich, and increased with goods,” and in “need of nothing” (Rev. 3:17). Others who feel a need are either too lethargic to effect a change or else expect that the lack will be supplied in the time of the latter rain (see TM 507). All such need to be aroused by the trumpet blast from Zion’s watchman. Now, while the day of grace lingers, is the time to make thorough work of repentance, to cleanse the soul of every defilement, and to permit the full work of grace upon the heart. See further on v. 14.

2. A day of darkness. The language may be understood either figuratively, of adversity and despair, or literally, of the darkness caused by the plague of locusts, such as had come upon Egypt (Ex. 10:15). An actual darkening of the sun is mentioned in Joel 2:31.

Morning. Heb. shachar, “the reddish light preceding the dawn.” By a change of vowels to shechor the RSV reads “darkness.” Either figure appropriately describes the invading “locust” army spreading itself over the countryside.

A great people. See on ch. 1:6.

Not bee ever. See on ch. 1:2.

3. A fire. A locust invasion leaves the ground appearing as though it has been burned over.

Garden of Eden. A symbol of fruitfulness (Gen. 2:8).

4. Horses. Locusts resemble horses in the shape of the head. See Rev. 9:7, where onrushing cavalry are described under the figure of locusts.

Horsemen. Heb. parashim, a word also designating riding horses (“war horses,” RSV). In rapidity of motion, locusts are like running horses. See on Ex. 10:4–15.

5. Chariots. See on v. 4. Compare Rev. 9:9. The sound of the advancing locust horde is described under the figure of the noise of moving chariots.

Fire that devoureth. This was the noise made when the locusts alighted and devoured every green thing.

6. Blackness. Heb. paХrur, according to some authorities, “a glow,” such as might be seen upon the face in excitement. Others think the terror caused by the locusts withdraws the glow from the face, leaving paleness there (see RSV). The idea of blackness connects paХrur with parur, “a cooking pot,” which is black from the soot collected upon it. The LXX reads, “every face as the blackness of a pot.”

7. Men of war. The locusts are compared to a well-disciplined army overcoming all obstacles (see Prov. 30:27).

8. Thrust another. The clause reads literally, “and each will not crowd his brother.”

Fall upon the sword. Or, “plunge upon [or through] the javelin.” No weapon used against them harms them. It is impossible to stay their progress.

9. Run to and fro. Heb. shaqaq, “to rush upon.” The clause would be better translated, “They rush upon the city.”

At the windows. The windows of ancient houses were unglazed, and hence presented no impediment to the invading locusts.

10. Earth shall quake. This verse should be understood in connection with v. 11. It describes the physical phenomena accompanying the day of the Lord. The conditions here portrayed could not have been produced by the locust army unless the language was intended to be highly hyperbolic. The vivid description of the insect invasion served only as an illustration of the judgments to come upon Judah in the day of the Lord (see on ch. 1:4, 15).

The sun and the moon. Compare Isa. 13:9–11; Amos 8:9. Jesus showed how these physical phenomena would be displayed in connection with the final day of the Lord (Matt. 24:29, 30). Joel was focusing on the great day of the Lord as it might have been fulfilled with respect to the nation of Israel (see on Joel 1:4). Jesus was showing how the great day of the Lord will come, now that the purpose of God are being accomplished through the church (see pp. 35, 36).

11. His army. The interpretation of the “locust” plague depends in part upon the date that is assigned to the book of Joel (see p. 937). If it is assumed that the book was written in the time of Josiah (2 Kings 22; 23:1–30), it is possible to see in the vivid description of the plague a forecast of the Babylonian invasion, of which Hezekiah had already been warned (2 Kings 20:16–18). Joel would then be contemporaneous with Habakkuk and Zephaniah, who also warned of the threatened invasion (Hab. 1:6; Zeph. 1). Zephaniah’s description of the day of the Lord and his call to repentance closely parallel those of Joel (Zeph. 1:14, 15; 2:1–3).

The phrase “his army” may be compared with Jeremiah’s statement concerning Babylon, “Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms” (Jer. 51:20).

12. Turn. Heb. shub, better, “turn back,” or, “return.”

All your heart. Compare Deut. 4:29; Jer. 29:11–14. Only genuine repentance could avert the threatened judgments.

13. Rend your heart. For a Jew to rend his garment was a sign of great grief. It signified that he had encountered some terrible calamity (Gen. 37:34; Lev. 13:45; 2 Chron. 34:27; Jer. 36:24). Since, however, it was possible to exhibit such external signs of grief without any real inward feeling of sorrow, the people were commanded to avoid such pretense by rending, instead, their hearts.

Gracious and merciful. See Ex. 34:6, 7; Neh. 9:17.

Repenteth him. On God’s repenting see on Gen. 6:6; 1 Sam. 15:11; see also PP 630. The discipline of the judgments would be unnecessary if the requisite change in character were wrought (see Jer. 26:3; Jonah 4:2). Prayer does not change the mind of God. With Him there is “no variableness, neither shadow of turning” (James 1:17). But prayer changes the petitioner (see on Dan. 10:13). When the conditions of answered prayer are met, God can bestow rich blessings.

14. Who knoweth? It is God who determines whether discipline is necessary. The penitent may rest assured that if, despite his change of heart, discipline follows, the chastisement will work for his good (see Heb. 12:5–11).

In view of the great and terrible day of the Lord now soon to burst upon a doomed world, Joel’s call to repentance has not diminished its force (see GC 311; 6T 408, 409). The call has a twofold application: for the worldling it is an appeal to forsake folly and sin and to accept the Lord Jesus Christ, the only means of salvation offered to men (Acts 4:12); for the lukewarm professor of religion (Rev. 3:16) it is an appeal to awake from spiritual lethargy and to make certain of salvation. See further on v. 1.

15. Trumpet. See on v. 1.

16. People. These various classes are enumerated to show the universality of the appeal.

17. The porch. The vestibule at the entrance of the Temple (see on 1 Kings 6:3). The brazen altar for burnt offerings stood in the court in front of the porch (see 2 Chron. 8:12; see on 1 Kings 8:64). The place of meeting was thus directly at the entrance to the Temple.

Thine heritage. Compare the appeal in Ex. 32:12; Deut. 9:26, 29; also Eze. 36:20–23.

18. Then will the Lord. The clause reads literally, “Then Yahweh became jealous.” It is assumed that the repentance enjoined had taken place. Verses 18–32 constitute God’s merciful response to the urgent appeal of the priests in the preceding verse. The promises were conditional, and because the Israelites never wholeheartedly responded to Joel’s appeal, those promises were never fulfilled for them. However, certain features of the promises will be fulfilled in principle in connection with the Christian church (see pp. 35, 36).

19. Lord will answer. Literally, “Yahweh answered” (see on v. 18).

Corn, and wine, and oil. That which the locusts had destroyed would be restored (see ch. 1:10).

20. Northern army. Locusts have been reported occasionally entering Palestine from the northeast, though more generally they come from the arid regions to the south of Judah. Here the north is obviously selected because many of Judah’s enemies entered Palestine from the north. The locust invasion, though probably real, was presumably also a figure of the invasion of hostile armies (see on ch. 1:4). Some who hold to an early date for Joel (see p. 21) see a reference here to the Assyrians. Those who hold to a date in the time of Josiah see a reference to the Babylonians (see Jer. 1:14; 4:6). The devastation caused by the Babylonians might have been averted by sincere repentance and reform (see p. 31).

Drive him. A vivid description of the speedy and total destruction of the locusts.

With his face. The Hebrews frequently designated directions of the compass, from the standpoint of facing east. Thus the west would be behind them, the south on the right hand, and the north on the left.

East sea. The Dead Sea.

Utmost sea. That is, the Mediterranean.

His stink. Observers have noted the sickening stench arising from the putrefying bodies of masses of locusts.

He hath done. That is, the locust army in its destructiveness.

21. Fear not. Previously the land had mourned (ch. 1:10).

Great things. The locusts had done great things in destruction; God would do great things in deliverance.

22. Ye beasts. The animals that had endured great distress for lack of food are now called upon to rejoice, for the pastures, and with them the trees, yield a plentiful sustenance.

23. Be glad. In its primary application this verse refers to the restoration of adequate rainfall. The former rain fell in the autumn and promoted germination; the latter rain fell in the spring and helped to bring the grain crops to maturity (see Vol. II, p. 109). In their application to the Christian church the rains represent the work of the Holy Spirit (TM 506; see the following).

Former rain. Heb. moreh, literally, “teacher,” and so translated in Prov. 5:13; Isa. 30:20. Moreh comes from the root yarah, which means “to direct,” “to teach,” “to instruct.” Yarah is also the root of torah, the word commonly translated “law” in the OT (see on Prov. 3:1). Many scholars prefer the translation “teacher” here, whereas others think that the context requires “former rain.” The Hebrew for “former rain” is yoreh (from the root rawah, “to saturate”), and not moreh, unless this verse in Joel is an exception. See further under the next comment.

Moderately. Heb. lisedaqah, literally, “with respect to righteousness,” or, “for righteousness.” The word for “righteousness” (sedaqah) occurs more than 150 times in the OT, but nowhere in the sense of “moderately,” as we commonly understand that word, unless this is the exception. Consequently, various meanings have been given to the phrase translated, “the former rain moderately.” The RSV reads, “the early rain for your vindication”; others, “rain for righteousness,” “rain for justification,” or “early rain as His righteousness prompts Him to give it.” On the other hand, if “teacher” be read instead of “former rain” (see the foregoing under “Former rain”), as in the Targums and the Vulgate, then “righteousness” can be given its usual meaning and the clause may be rendered, “the teacher of righteousness.” Some of the Jewish commentators saw a reference here to the Messiah. Christian commentators have variously referred the “teacher” to Joel, an ideal teacher, the Messiah, the instruction of Moses and the prophets, etc.

Some Adventist expositors, in making an application of this verse to the Christian church, have attached special significance to the literal reading, “the teacher of righteousness.” Inasmuch as the time of the latter rain is also the time of the “loud cry” (see GC 611; cf. EW 71), they have applied the clause, “the teacher of righteousness,” to the message of the righteousness of Christ to be given special prominence at this time. “The message of Christ’s righteousness is to sound from one end of the earth to the other to prepare the way of the Lord. This is the glory of God, which closes the work of the third angel” (6T 19; cf. TM 89–94).

The rain. Heb. geshem, frequently denoting a violent shower, or a downpour.

The former rain, and the latter rain. The word here translated “former rain” is moreh, as above. However, 34 Hebrew manuscripts here read yoreh, the common word for “former rain.” It is evident that the literal “former rain,” or “early rain,” is here intended.

In its figurative application to the Christian church the early rain represents the outpouring of the Holy Spirit on the day of Pentecost, whereas the latter rain represents the final outpouring of the Holy Spirit, which produces “the ripening of the harvest” (GC 611; cf. AA 54, 55). “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening” (GC 611).

The figures of the early and latter rains have reference also to individual Christian experience. “The Holy Spirit is given to carry forward, from one stage to another, the process of spiritual growth. The ripening of the grain represents the completion of the work of God’s grace in the soul” (TM 506). Unless the early rain has done its work the latter rain will prove ineffective. Those who wish to share in the “refreshing” must “obtain the victory over every besetment” (EW 71).

The latter rain gives “power to the loud voice of the third angel” (EW 86) and prepares “the church for the coming of the Son of man” (AA 55). It prepares “the saints to stand in the period when the seven last plagues shall be poured out” (EW 86). It emboldens the honesthearted to accept the truth (EW 271).

24. Floors. Heb. goranoth, “threshing floors.” Verses 24–27 portray the wholesome effects of the abundant rain on the parched and barren ground. Verse 24 affords a striking contrast to ch. 1:10–12.

Fats. Heb.yeqabim, “wine presses.”

25. Restore … the years. Compare ch. 1:4. In like manner the future rewards will amply compensate for all earth’s sorrows and trials (see Rom. 8:18; EW 17).

26. Eat in plenty. A striking contrast to the earlier conditions (ch. 1:16, 17).

Praise. A spirit of praise and gratitude would characterized those privileged to share in the restoration, a praise, not of themselves, but of God, who had wrought such marvelous deliverance. The anthems of heaven resound with praise and gratitude to God (see Rev. 7:11, 12; cf. Rev. 5:13).

27. Ye shall know. The wondrous workings of God in the restoration of Israel would give evidence to those who had been tempted to believe that God had forsaken His people, that God was indeed working for their good. Even in the plague God had overruled for purposes of mercy to bring about a much-needed repentance and reform. Some had interpreted the successes of the enemy as evidence that the gods of the heathen were more powerful than Jehovah. With Israel victorious over her foes, all would know that Jehovah was indeed God and “none else.”

28. Afterward. Heb. ХachareРken, “after this.” The phrase is indefinite as to time. It was God’s plan to bestow upon the restored state of Israel the spiritual blessings here described (see on Eze. 39:29). Because of the failure of the people, and the consequent rejection of the Jewish nation (see p. 33), the promises were not fulfilled to literal Israel. These promises were transferred to spiritual Israel. Peter identified the events on the day of Pentecost as a partial fulfillment of Joel’s prophecy (Acts 2:16–21). Instead of “afterward” Peter used the phrase “in the last days” (v. 17).

Upon all flesh. This though is further emphasized by the enumeration of the various age groups that would share the spiritual blessings; further, by the fact that bond and free alike would receive the Spirit. The context makes clear that more than the reception of the Spirit, such as accompanies conversion and works transformation of life, is here spoken of. This special pouring out of the Spirit results in the display of supernatural gifts, such as prophesying. On the day of Pentecost, when the apostles “were all filled with the Holy Ghost, and began to speak with other tongues” (Acts 2:4), Peter asserted that “this is that which was spoken by the prophet Joel” (v. 16).

In the early church “the manifestation of the Spirit” was given “to every man to profit withal” (1 Cor. 12:7). Various gifts were in evidence, such as “the word of wisdom,” “the word of knowledge,” “faith,” “healing,” “working of miracles,” “prophecy,” “discerning of spirits,” “divers kinds of tongues,” and “the interpretation of tongues” (vs. 8–10).

The events of Pentecost were but a partial fulfillment of Joel’s prediction. The prophecy is to “reach its full accomplishment in the manifestation of divine grace which will attend the closing work of the gospel” (GC ix).

In the Hebrew Bible vs. 28–32 constitute ch. 3, and what is ch. 3 in the English Bible is ch. 4 in the Hebrew Bible.

Dream dreams. For a discussion of “dreams” and “visions” see on 1 Sam. 3:1; cf. Num. 12:6.

30. Wonders. On the and accompanying the second coming of Christ see Luke 21:25, 26; Rev. 6:12–17; 16:17–21.

31. Into darkness. On the fulfillment of this prediction before the second coming of Christ see on Matt. 24:29; see also GC 308.

Day of the Lord. See on ch. 1:15.

32. Whosoever shall call. It was God’s plan that by extensive missionary activities the remnant of Israel would carry a knowledge of the true God and of His salvation to the nations who knew Him not. Their failure transferred the task to the Christian church (see pp. 35, 36).

Remnant. Heb. sЊeridim, from the root sarad, “to run away,” hence “escapees,” “survivors.” The word is translated “remnant” only here and in Isa. 1:9. The more common OT word for remnant is from the root shaХar, “to be left over,” “to remain.” The last clause may be translated, “and among the survivors shall be those whom the Lord calls” (RSV).

Ellen G. White comments

1    GC 311; RC 66; TM 410; 8T 195; WM 80

11   GC 310

12, 13  GC 311

12–146T 409

12–17PK 627

13   EW 119; MB 87; 1T 133; 2T 303; 5T 649

15–17GC 311; 1T 180; 6T 408

16   MH 404; 5T 505; 6T 19

17   Ev 641; PP 455; TM 143; 1T 130, 596; 2T 361, 709; 3T 234; 5T 166, 452, 517

23   AA 55; COL 121; DA 827; EW 71; GC 611, 613; TM 506; 8T 21

26   GC 350

27   6T 409

28   Ev 567, 700; GC ix; ML 62

28, 29  EW 78; GC 464

31   GC 308