Joel 2 — King James Version

Verse 1

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

Blow ye - The prophet continues his exhortation to the priests, who were appointed to summon the solemn assemblies.

John Calvin Bible Commentary

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 consider God’s judgments. Now the reason why I wished to join together these eleven verses was, because the design of the Prophet in them is no other than to stir up by fear the minds of the people. The object of the narrative then is, to make the people sensible, that it was now no time for taking rest; for the Lord, having long tolerated their wickedness, was now resolved to pour upon them in full torrent his whole fiery. This is the sum of the whole. Let us now come to the words. Sound the trumpet,he says,in Zion; cry out in my holy mountain; let all the inhabitants of the earth tremble.The Prophet begins with an exhortation. We know, indeed that he alludes to the usual custom sanctioned by the law; for as on festivals trumpets were sounded to call the people, so also it was done when anything extraordinary happened. Hence the Prophet addresses not each individually; but as all had done wickedly, from the least to the greatest, he bids the whole assembly to be called, that they might in common own themselves to be guilty before God, and deprecate his vengeance. It is the same as though the Prophet had said that there was no one among the people who could exempt himself from blame, for iniquity had prevailed through the whole body. But this passage shows that when any judgment of God is impending, and tokens of it appear, this remedy ought to be used, namely, that all must publicly assemble and confess themselves worthy of punishments and at the same time flee to the mercy of God. This, we know, was, as I have already said, formerly enjoined on the people; and this practice has not been abolished by the gospel. And it hence appears how much we have departed from the right and lawful order of things; for at this day it would be new and unusual to proclaim a fast. How so? Because the greater part are become hardened; and as they know not commonly what repentance is, so they understand not what the profession of repentance means; for they understand not what sin is, what the wrath of God is, what grace is. It is then no wonder that they are so secure, and that when praying for pardon is mentioned, it is a thing wholly unknown at this day. But though people in general are thus stupid, it is yet our duty to learn from the Prophets what has always been the actual mode of proceeding among the people of God, and to labor as much as we can, that this may be known, so that when there shall come an occasion for a public repentance, even the most ignorant may understand that this practice has ever prevailed in the Church of God, and that it did not prevail through inconsiderate zeal of men, but through the will of God himself.But he bids the inhabitants of the land to tremble. By these words he intimates, that we are not to trifle with God by vain ceremonies but to deal with him in earnest. When therefore, the trumpets sound, our hearts ought to tremble; and thus the reality is to be connected with the outward signs. And this ought to be carefully noticed; for the world is ever disposed to have an eye to some outward service, and thinks that a satisfaction is given to God, when some external rite is observed. But we do nothing but mock God, when we present him with ceremonies, while there is no corresponding sincere feeling in the heart; and this is what we shall find handled in another place.The Prophet now adds threatening, that he might stir up the minds of the people: For coming,he says, is the day of Jehovah for nigh it is.By these words he first intimates that we are not to wait until God strikes us, but that as soon as he shows signs of his wrath, we ought to anticipate his judgment. When God then warns us of his displeasure, we ought instantly to solicit pardon: nigh, he says, is the day of Jehovah. What follows has a regard to the end which we have mentioned; for the Prophet paints the terrible judgment of God with the view of rousing minds wholly stupid and indifferent.

McArther Bible Commentary

With an increased level of intensity, Joel utilized the metaphor of the locust plague and drought as a backdrop from which to launch an intensified call to repent in view of the coming invasion of Judah and the Day of the Lord, present and future.

Bible Cross References

1 Corinthians 14:8 Revelation 6:17 Exodus 10:14 Numbers 10:7 Jeremiah 4:5 Ezekiel 12:23 Ezekiel 30:3 Ezekiel 33:3 Hosea 5:8 Joel 1:15 Joel 2:11 Joel 2:15 Joel 2:31 Joel 3:14 Amos 5:18 Obadiah 1:15 Zephaniah 1:14 Zephaniah 1:16 Zechariah 14:1

Verse 2

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

A day of darkness - A time of exceeding great troubles and calamities. And this passage may well allude to the day of judgment, and the calamities which precede that day. As the morning - As the morning spreads itself over all the hemisphere and first upon the high mountains, so shall the approaching calamities overspread this people. A great people - This seems more directly to intend the Babylonians.

John Calvin Bible Commentary

And then he says, A day of darkness and of thick darkness, a day of clouds and of obscurity, as the dawn which expands over the mountains.By calling it a dark and gloomy day, he wished to show that there would be no hope of deliverance; for, according to the common usage of Scripture, we know that by light is designated a cheerful and happy state, or the hope of deliverance from any affliction: but the Prophet now extinguishes, as it were, every hope in this world, when he declares that the day of Jehovah would be dark, that is, without hope of restoration. This is his meaning. When he says afterwards,As the dawn which expands, etc., he mentions this to signify the celerity with which it would come; for we know how sudden is the rising of the dawn on the mountains: the dawn spreads in a moment on the mountains, where darkness was before. For the light penetrates not immediately either into valleys or even into plains; but if any one looks at the summits of mountains, he will see that the dawn rises quickly. 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.Here the Prophet specifies the kind of judgment that would be, of which he had generally spoken before; and he shows that what he had hitherto recorded of God’s vengeance ought not to be so understood as that God would descend openly and visibly from heaven, but that the Assyrians would be the ministers and executioners of his vengeance. In short, the Prophet shows here that the coming of that people ought to have been as much dreaded as if God had put forth his hand and executed on his people the vengeance deserved by their sins. And by these words he teaches us, that men gain nothing by being blind to the judgments of God; for God will notwithstanding execute his works and use the instrumentality of men; for men are the scourges by which he chastises his own people. The Chaldeans and the Assyrians were unbelievers; yet God used them for the purpose of correcting the Jews. This the Prophet now shows, that is, that God was the avenger in these very Assyrians, for he employed them as the ministers and executioners of his judgment. We see at the same time that the Prophet describes here the terrible wrath of God to shake off from the Jews their tardiness; for he saw that they were not moved by all his threatening, and ever laid hold on some new flattering pretenses. This is the reason why he gives such a long description.

McArther Bible Commentary

In dramatic and vivid language, Joel compared the drought and locusts to fire, horses, and an invading army.

Bible Cross References

Matthew 24:21 Revelation 9:2 Lamentations 1:12 Ezekiel 32:7 Ezekiel 34:12 Ezekiel 38:9 Daniel 9:12 Daniel 12:1 Joel 1:2 Joel 1:6 Joel 2:10 Joel 2:11 Joel 2:25 Joel 2:31 Amos 4:13 Amos 5:18 Zephaniah 1:15

Verse 3

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

A fire - The Chaldeans, as a fire shall utterly consume all things. Behind them - What is left behind is as burnt with a flame. As Eden - Fruitful and pleasant.

John Calvin Bible Commentary

Before them,he says, the fire will devour, and after them the flame will burn.He means that the vengeance of God would be such as would consume the whole people: for God has in various ways begun to chastise the people, but, as we have seen, without any advantage. The Prophet then says here that the last stroke remained, and that the Lord would wholly destroy men so refractory, and whom he could not hitherto restore to a sound mind by moderate punishments. For he had in a measure spared them, though he had treated them sharply and severely, and given them time to repent. Hence, when the Prophet saw that they were wholly irreclaimable, he says, that it now only remained that the Lord should at once utterly consume them.He adds, As the garden of Eden the land is before them, and after them it is the land of solitude; and so(and also)there will be no escape from them. Here the Prophet warns the Jews, that though they inhabited a most pleasant country and one especially fruitful, there was no reason for them to flatter themselves, for God could convert the fairest lands into a waste. He therefore compares Judea to the garden of Eden or to Paradise. But such also was the state of Sodom, as Moses shows. What did it avail the Sodomites that they dwelt as in Paradise, that they inhabited a rich and fertile land, and thought themselves to be nourished as in the bosom of God? So also now the Prophet says, “Though the land is like Paradise, yet when the enemy shall march through it, a universal waste shall follow, a scattering shall everywhere follow, there shall be no cultivation, no pleasantness, no appearance of inhabited land, for the enemy will destroy every thing ” His purpose was to prevent the Jews, by confiding in God’s blessing, which they had hitherto experienced, from heedlessly disregarding in future his vengeance; for his wrath would in a moment consume and devour whatever fruitfulness the land had hitherto possessed. This is the meaning. He therefore concludes that there would be no escape from these enemies, the Assyrians, because they would come armed with a command to reduce to nothing the whole land.

Bible Cross References

Exodus 10:5 Exodus 10:15 Psalm 97:3 Psalm 105:34 Psalm 105:35 Isaiah 9:18 Isaiah 9:19 Isaiah 14:17 Isaiah 15:6 Isaiah 51:3 Ezekiel 36:35 Zechariah 7:14

Verse 4

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Calvin Bible Commentary

He afterwards adds many similitudes, which any one of himself can sufficiently understand: I shall not therefore be long in explaining them, and many words would be superfluous. As the appearance of horses their appearance, and as horsemen, so will they run.This verse sets forth again the suddenness of vengeance, as though the Prophet had said, that long distance would be no obstacle, for the Assyrians would quickly move and occupy Judea; for distance deceived the Jews, and they thought that there would be a long respite to them. Hence the Prophet here removes this vain confidence, when he says that they would be like horses and horsemen. He then adds, —

McArther Bible Commentary

Their appearance is like … horses. The resemblance of the locust's head to that of a horse is striking, so much so that the prophet reiterates the word appearance. Horses were not used for agricultural purposes in ancient times, but were the most feared kind of military equipment (Exo 15:1 ff., Joe 2:19; Deu 20:1; Jos 11:4). The simile continues with "like chariots" (Joe 2:5); "like a strong people" (Joe 2:5); "like mighty men" (Joe 2:7); and "like men of war" (Joe 2:7); and "like a thief" (Joe 2:9).

Bible Cross References

Revelation 9:7 Judges 5:22

Verse 5

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Calvin Bible Commentary

Like the sound of chariots.They expoundמרכבות merecabut, chariots, though the Hebrews rather think them to be harnesses or saddles as we call them; but yet I prefer to view them as chariots; for what the Prophet says, that theyshall leap on the tops of mountainslike the sound of chariots, would not be suitably applied to the trappings of horses. They then shall leap on tops of mountains — but how? as chariots, that is, they shall come with great force, or make a great and terrible noise. And he speaks of the tops of mountains for there we know the noise is greater when there is any commotion. The Prophet, therefore, does in every way amplify God’s vengeance, that he might awaken the Jews, who by their indifference had too long provoked the Lord’s wrath.Like the sound, he says, of the flame of fire,or of a fiery flame,devouring the stubble. He compares the Assyrians to a flame, which consumes all things; and he compares the Jews to stubble, though they thought themselves fortified by many forces and strongholds.

Bible Cross References

Revelation 9:9 Job 39:20 Isaiah 5:24 Isaiah 30:30 Jeremiah 50:42

Verse 6

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

Blackness - Such as is the colour of dead men, or the dark paleness of men frightened into swoons.

John Calvin Bible Commentary

At length he adds, As a strong people, prepared for battle; their face the people will dread, and all faces shall gather blackness.By these words the Prophet intimates that the Assyrians at their coming would be supplied with such power as would, by report only, lay prostrate all people. But if the Assyrians should be so formidable to all people, what could the Jews do? In short, the Prophet here shows that the Jews would by no means be able to resist enemies so powerful; for they would by their fame alone so lay prostrate all people, that none would dare to rise up against them. He then compares them to giants.As giants, he says,they will run here and there; as men of war they will climb the wall, and man (that is, every one) in his ways shall walk.The Prophet heaps together these various expressions, that the Jews might know that they had to do with the irresistible hand of God, and that they would in vain implore assistance here and there; for they could find no relief in the whole world, when God executed his vengeance in so formidable a manner. He says further,they shall not stop their goings,though some render the words, “They shall not inquire respecting their ways;” for he had said before, “They shall proceed in their ways:” then the meaning is, They shall not come like strangers, who, when they journey through unknown regions, make anxious inquiries, whether any be lying in wait, whether there be any turnings in the road, whether the ways be difficult and perplexed:They shall not inquire,he says; they shall securely proceed, as though the road was open to them, as though the whole country was known to them. This part also serves to show celerity, that the Jews might dread the vengeance of God the same as if it was quite nigh them.

Bible Cross References

Isaiah 13:8 Jeremiah 8:21 Jeremiah 30:6 Nahum 2:10

Verse 7

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

Their ranks - This skill in ordering and the steadiness in keeping under, exactly like trained soldiers, foretells the terror and strength of both the armies signified by these locusts, and of the locusts themselves.

Bible Cross References

Job 16:14 Proverbs 30:27 Isaiah 5:27 Joel 2:8

Verse 8

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

The sword - The sword shall not be a weapon to destroy them; literally verified in the locusts, and verified in the strange preservations in the most desperate adventures made by the Assyrians or Babylonians.

John Calvin Bible Commentary

He then adds, A man shall not push his brother. By this mode of speaking the Prophet means that they would come in perfect order, so that the multitude would create no confusion, as it is mostly the case: for it is very difficult for an army to march in regular order without tumult, like two or three men walking together. For when a hundred horsemen march together some commonly hinder others. When therefore so large a number assemble together, it can hardly be possible for them not to retard and impede one another. But the Prophet declares that this would not be the case with the Assyrians, for the Lord would direct their goings. Though then the Lord would bring so large a multitude, it would yet be so well arranged and in such order, that no one would push his companion, or be any hindrance to him.A man,he says, shall in his way proceed, even without any impediment.And on swords they shall fall, and shall not be wounded:that is, they shall not only be strong men of war, so that they shall intrepidly face every kind of danger; but they shall also escape unhurt from all weapons; though they may rush on swords like madmen and show no care for themselves, they shall not yet be wounded. But this may be taken in a still simpler way, “They shall not be wounded” that is, as if they could not be wounded. And it seems to me to be the genuine sense of the Prophet, that they would not entertain any fear of death, so as cautiously to attack their enemies, but would with impunity provoke death itself by casting themselves on the very swords: they would not then fear any wound, but dare to face swords as if they were wholly harmless to them. Some render the word, “they shall not covet;” and then the word means as if the Prophet had said, that they would not be covetous of money. But this meaning can hardly suit this place; and we see that the best sense seems to be, that they would heedlessly rush on swords, as though they could not be wounded.

Bible Cross References

Isaiah 5:27 Joel 2:7 Joel 2:9

Verse 9

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

Runs to and fro - This seems not proper to these insects, but it well suits with soldiers, that conquer a city and search all places for plunder. Run upon the wall - To clear the wall of all the besieged. The houses - Either forsaken by the inhabitants, or defended by such as are in them. Like a thief - Suddenly, unexpectedly, to spoil if not to kill.

John Calvin Bible Commentary

It afterwards follows, Through the city shall they march; over the wall shall they run here and there; into houses shall they climb; through the windows shall they enter like a thief.The Prophet here shows that the Jews in vain trusted in their fortified cities, for the enemies would easily penetrate into them. They shall march, he says, through the city, that is, as though there were no gates to it. The meaning then is, that though Judea abounded in cities, which seemed impregnable and appeared sufficient to arrest the course of enemies, as it had happened almost always, so that great armies were forced to desist when any strong fortified city stood in their way; yet the Prophet says that cities would be no impediment to the Assyrians at their coming to Judea, for they would march through the city, as along a plain road, where no gates are closed against them. They shall then march through the midst of cities as through a plain or open fields. To the same purpose is what follows,They shall run here and there over the wall,he says. These are indeed hyperbolical words; yet, when we consider how slow men are to fear punishment, we must allow that the Prophet in these expressions does not exceed moderation. They shall then run up and down through the city; that is, “In vain you expect that there will be to you any rest or quietness, for ye think that you sill be able for a time to sustain the onsets of your enemies: This,” he says, “will by no means be the case, for they shall run here and there over the wall, as though it were a plain. Besides,they shall climb into the houses, and enter in through the windows, and do this as a thief;that is, though there should be no hostile attack, yet they shall stealthily and secretly penetrate into your houses: when there will be a great tumult, when the whole regions shall meet in arms, and when ye will think yourselves able to resist, they will then as thieves quietly enter into your houses and come in through the windows, and ye shall not be able to close up the passage against them.”

Bible Cross References

John 10:1 Exodus 10:6 Jeremiah 9:21 Joel 2:8

Verse 10

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

The earth - A divine hyperbole. But this also may have a reference to the great day.

John Calvin Bible Commentary

Then he adds,Before their face shall the earth tremble, and in anguish shall be the heavens; the sun and the moon shall become dark, and the stars shall withdraw their brightness.The Prophet speaks here more hyperbolically; but we must ever remember that he addressed men extremely stupid: it then behaved him to speak in an unusual manner, that he might touch their feelings; for it avails nothing to speak in all ordinary way to perverse men, especially to those who have divested themselves of all shame, and whom Satan has fascinated, so that they fear nothing and grieve at nothing. When therefore each stupidity lays hold on the minds of men, God must thunder that his word may be heard. As then the listlessness of the people was monstrous, so it was necessary, so to speak, for the Prophet to utter monstrous words. This is the reason why he now says,Before their face(namely, that of the enemies)shall the land tremble; and then he adds,The heavens also shall be in anguish; not that the heavens would fear the Assyrians; but the Prophet intimates that such would be the vengeance, that it would terrify the whole world; and this he intimates, that the Jews might cease to expect any subterfuges, for they flattered themselves, as though they could fly on the clouds, or could find for themselves some hiding-places or some corners at a distance. The Prophet gives them to understand that the whole world would be full of horror, when the Lord would come furnished with his army. He speaks also ofthe sun and the moon;as though he said, “There will be no more any hope of aid from created things; for the vital light itself shall fail, when the Lord shall pour forth the flood of his fury:The sun and the moon,he says,shall become dark; and the stars shall withhold their brightness.Though then ye lift up your eyes, not even a spark of light will there be to comfort you, for darkness on every side will cover you; and ye shall know by heaven as well as by earth that God is angry with you. Here, in short, he shuts up against the Jews every avenue to hope; for not only the Assyrian will rage on earth, but God will also give signs of vengeance from heaven, so that the sun will be constrained to show such a sign, as well as the moon and all the stars.

McArther Bible Commentary

earth quakes … sun and moon grow dark. The ground trembles as dust flies along with the growing devastation. Earthquakes and cosmic disruptions are well attested elsewhere as signs accompanying divine appearances (Jdg 5:4; Psa 18:7; Jer 4:23-26; Nah 1:5-6; Mat 24:7). So devastating are the locusts that they are associated with heavenly phenomena. Joel later refers to these signs (cf. Joe 2:31; Joe 3:15).

Bible Cross References

Matthew 24:29 Mark 13:24 Revelation 6:12 Revelation 8:12 Revelation 9:2 Psalm 18:7 Isaiah 5:30 Isaiah 13:10 Isaiah 34:4 Jeremiah 4:23 Ezekiel 32:7 Ezekiel 32:8 Joel 2:2 Joel 2:31 Joel 3:15 Joel 3:16 Nahum 1:5

Verse 11

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

Utter his voice - Summon them in and encourage them as a general doth his soldiers. His army - Of locusts and insects, and of Chaldeans signified by these.

McArther Bible Commentary

the day of the Lord. This is the third of five (Joe 1:15; Joe 2:1, Joe 2:31; Joe 3:14) occurrences. See Introduction: Historical and Theological Themes. There is a growing sense of severity with each successive mentioned.

Bible Cross References

1 Thessalonians 4:16 Revelation 6:17 Revelation 18:8 Psalm 46:6 Isaiah 13:4 Jeremiah 25:30 Jeremiah 30:7 Jeremiah 50:34 Ezekiel 22:14 Joel 1:6 Joel 1:15 Joel 2:1 Joel 2:2 Joel 2:25 Joel 2:31 Joel 3:14 Joel 3:16 Amos 5:18 Obadiah 1:15 Malachi 3:2

Verse 12

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Calvin Bible Commentary

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, 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 particlesוגם ugamare 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 is wont to do. God graciously meets us and is ready to receive us unto favor, though we have a hundred times alienated ourselves from him; but we bring nothing but hypocrisy and disguise: hence the Prophet declares here distinctly, that this dissimulation does not please God, and that they can hide nothing, who only pretend some sort of repentance by external signs, and that what is required is the serious and sincere feeling of the heart. This is what he means by the whole heart; not that perfect repentance can be formed in men, but the whole or complete heart is opposed to a divided heart: for men well understand that God is not ignorant; yet they divide their heart, and when they bestow some portion on God, they think that he is satisfied; and in the meantime there remains an interior and some hidden perverseness, which separates them far from God. This vice the Prophet now condemns, when he says,Turn with the whole heart.He then shows that it is an hypocrisy abominable to God, when men keep the greater part of their heart, as it were, closed up, and think it enough, if only they bring, so to speak, some volatile feeling.He afterwards adds, fasting, and weeping, and mourning;and by these words he shows how grievously they had sinned; as though he said, that they deserved not only one kind of destruction, but were worthy of hundred deaths; that God therefore would not now be content with any common repentance, and except they came suppliantly and deeply felt their own guilt. It is indeed true, that we ought daily and even constantly to sigh, because we continue almost every hour to provoke God’s wrath against us; but the Prophet here speaks of solemn fasting, because the people had so grievously offended God that there was required some extraordinary confession, such as he here describes.Comethen to mewith fasting, and weeping, and wailing” that is “Show at length that you are guilty and submissively deprecate the vengeance which ye have through your wickedness deserved.” He speaks like a judge, when he tells the criminal, not to act dissemblingly, but simply to confess his fault. The guilty are indeed wont to weave many excuses to avoid punishment; but when the judge deems a man guilty, and he is abundantly proved to be so, he says, “What good can you do? for these your shuffling and subterfuges make your case worse: for now I hold you bound, and you cannot escape by these shifts, and will only the more provoke my displeasure. If then you wish me to show you favor, own how grievously you have offended, and without any coloring; confess now that you are worthy of death, and that nothing else remains for you, except I mercifully pardon you: for if you try to extenuate your crime, if you attempt by some excuse to seek reprief, you will gain nothing.” So now does the Lord deal with this people:Turn to me,he says; first, sincerely; thenwith fasting, with weeping, and with wailing;that is, “Let it appear that you suppliantly deprecate the destruction which ye have deserved, for moderate repentance will not do, inasmuch as ye are guilty before me of so many crimes.” We now apprehend the Prophet’s meaning.

McArther Bible Commentary

Even in the midst of judgment, opportunity to repent was given. If the people would demonstrate genuine repentance, the Lord stood ready to forgive and bless. Tragically, pagan Ninevah repented (Jon 3:5-9) and God relented (Jon 3:10), but Judah did not and the Lord would not. See notes on 2Sa 24:16; Jer 18:8-10; Jer 42:10.

Bible Cross References

Deuteronomy 4:29 1 Samuel 7:3 Esther 4:16 Isaiah 58:4 Jeremiah 4:1 Jeremiah 4:2 Ezekiel 33:11 Daniel 9:3 Hosea 12:6 Malachi 1:9

Verse 13

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

And repenteth him - He turneth from executing the fierceness of his wrath.

Bible Cross References

Genesis 37:34 Exodus 34:6 2 Samuel 1:11 Job 1:20 Psalm 34:18 Psalm 51:17 Psalm 86:5 Psalm 103:8 Isaiah 57:15 Jeremiah 18:8 Jeremiah 41:5 Jeremiah 42:10 Hosea 14:1 Amos 7:3 Amos 7:6 Jonah 4:2

Verse 14

Matthew Henry's Concise Bible Commentary

God's judgments.

The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.

John Wesley's Bible Commentary

He will return - God doth not move from one place to another; but when he withholds his blessings, he is said to withdraw himself. And so when he gives out his blessing, he is said to return. And leave a blessing behind him - Cause the locusts to depart before they have eaten up all that is in the land.

Bible Cross References

Jeremiah 18:8 Jeremiah 26:3 Jeremiah 26:13 Joel 1:9 Joel 1:13 Amos 5:15 Jonah 3:9 Haggai 2:19

Verse 15

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

John Calvin Bible Commentary

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 tosanctify a fastBy this wordקדש kodesh, he means a proclamation for a holy purpose.Sanctify,thena 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. 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; for as we are not sufficiently touched by the sense of God’s wrath, those aids are useful which help to excite and affect us. He then who fasts, excites himself the more to penitence. We now perceive the right use of fasting. But it is of public fasting that the Prophet speaks here. For what purpose? That the Jews, whom he had before summoned, might present themselves before God’s tribunal, and that they might come there, not with vain excuses, but with humble prayer. This is the design of fasting. We now see how foolishly the Papists have abused fasting; for they think it to be a meritorious work; they imagine that God is honored by abstinence from meat; they also mention those benefits of fasting to which I have referred; but they join fasts with festivals, as if there was some religion in abstaining from flesh or certain meats. We now then perceive by what gross puerilities the Papists trifle with God. We must then carefully notice the end in view, whenever the Scripture speaks of fasting; for all things will be confounded, except we lay hold on the principle which I have stated — that fasting ought ever to be connected with its end. We shall now proceed.

McArther Bible Commentary

Blow … consecrate … call. Cf. Joe 1:14; Joe 2:1.

Bible Cross References

Numbers 10:3 2 Kings 10:20 Jeremiah 36:9 Joel 1:14 Joel 2:1

Verse 16

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

John Wesley's Bible Commentary

The children - Though they understand little what is done, yet their cities ascend, and God with pity looks on their tears. These that suck - Their cries and tears may perhaps move the congregation to more earnest supplication to God for mercy. So the Ninevites, (Jonah 3:7-8) . The bridegroom - Let the new married man leave the mirth of the nuptials and afflict himself with the rest.

John Calvin Bible Commentary

Proclaim, he says,a meeting עצרה otsareis not properly an assembly, but the deed itself:hence also the word is transferred to festivals.Proclaim,then,a meeting, call the people, sanctify the assembly.The word, sanctify, seems to be taken here in a sense different from what it had been before. The people, in order to engage in holy services, performed those rites, as it is well known, by which they cleansed themselves from their pollutions. No one entered the temple without washing; and no one offered a sacrifice without abstaining from an intercourse with his wife. The Prophet then alludes to these legal purgations when he saysSanctify the assembly.He afterwards adds, Bring together the old, gather the young sucking the breasts.With regard to the old, we have said before that they are separately named, because they ought to have taken the lead by their example; and further a greater guilt belonged to them, for we know that it is a duty incumbent on the old to govern others, and, as it were, to hold the reins. But when the old themselves become dissolute, and restrain not the lusts of the young, they are doubly culpable before God. It is no wonder then that the Prophet bids here the old to be called; for it became them to be the leaders of others in confessing their repentance. But what follows seems strange. He would have the young, sucking the breasts, to be assembled. Why are these brought in as involved in guilt? Besides, the people were to own their repentance; and yet infants are without understanding and knowledge; so that they could not humble themselves before God. It must, then, have been a mockery and a vain show; nay, the Prophet seems to encourage the people in hypocrisy by bidding young infants to assemble together with men and women. To this I answer, that children ought to have been brought together, that those grown up and advanced in years might through them perceive what they deserved; for the wrath of God, we know, reached to the very infants, yea, and to brute animals: when God puts forth his hand to punish any people, neither asses nor oxen are exempt from the common scourge. Since, then, God’s wrath comes upon brute animals and upon young infants, it is no wonder that the Lord bids all to come forth publicly and to make a confession of repentance; and we see the same to have been the case with brute animals; and when, if the Lord grants, we shall come to, we shall then speak on this subject. The Ninevites, when they proclaimed a fast, not only abstained themselves from meat and drink, but constrained also their oxen and horses to do the same. Why? Because the very elements were involved, as it were, with them in the same guilt: “Lord, we have polluted the earth; whatever we possess we have also polluted by our sins; the oxen the horses, and the asses, are in themselves innocent, but they have contracted contagion from our vices: that we may therefore obtain mercy, we not only offer ourselves suppliantly before thy face, but we bring also our oxen and horses; for if thou exercises the fullest severity against us, thou wilt destroy whatever is in our possession.” So also now, when the Prophet bids infants to be brought before God, it is done on account of their parents. Infants were in themselves innocent with regard to the crimes of which he speaks; but yet the Lord could have justly destroyed the infants together with those of advanced age. It is then no wonder that in order to pacify God’s wrath the very infants are summoned with the rest: but as I have already said, the reason is on account of their parents, that the parents themselves might perceive what they deserved before God, and that they might the more abhor their sins by observing that God would take vengeance on their children, except he was pacified. For they ought to have reasoned from the less to the greater: “See, if God exercises his own right towards us, there is destruction not only hanging over us, but also over our children; if they are guilty through our crimes, what can we say of ourselves, who are the authors of these evils? The whole blame belongs to us; then severe and dreadful will be God’s vengeance on us, except we be reconciled to him.”We now then perceive why infants were called, together with their parents; not that they might confess their penitence, as that was not compatible with their age, but that their parents might be more moved, and that such a sight might touch their feelings, and that dread might also seize them on seeing that their children were doomed to die with them for no other reason, but that by their contagion and wickedness they had infected the whole land and everything that the Lord had bestowed on them. He afterwards subjoins, Let the bridegroom go from his closet,orrecess, and the bride from her chamber.It is the same as though the Prophet had bidden every joy to cease among the people; for it was of itself no evil to celebrate nuptials; but it behooved the people to abstain from every rejoicing on seeing the wrath of God now suspended over them. Hence, things in themselves lawful ought for a time to be laid aside when God appears angry with us; for it is no season for nuptials or for joyful feasts, when God’s wrath is kindled, when the darkness of death spreads all around. No wonder, then, that the Prophet bids the bridegroom and the bride to come forth from their chamber, that is, to cast aside every joy, and to defer their nuptials to a more suitable time, and now to undergo their delights, for the Lord appeared armed against all. It would have been then to provoke, as it were, His wrath, to indulge heedlessly in pleasures, when he wished not only to terrify, but almost to frighten to death those who had sinned; for when the Lord threatens vengeance, what else is indifference but a mockery of his power? “I have called you to weeping and wailing; but ye have said, ‘We will feast:’ as I live, saith the Lord, this iniquity shall never be blotted out.” We see how extremely displeased the Lord appears there to be with those who, having been called to weeping and fasting, did yet indulge themselves in their pleasures; for such, as I have said, altogether laugh to scorn the power of God. The Prophet’s exhortation ought then to be noticed, when he bids the bridegroom and the bride to leave their nuptials, and to put on the same mournful appearance as the rest of the people. He thus shook off heedlessness from all, since God had appeared with tokens of his wrath. This is the sum of the whole.

McArther Bible Commentary

From oldest to youngest they were to come. The situation was so grave that even the groom and bride were exhorted to assemble (cf. Deu 24:5); consummation of the marriage could wait.

Bible Cross References

Matthew 21:16 1 Samuel 16:5 2 Chronicles 29:5 Psalm 19:5 Joel 1:14

Verse 17

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

John Wesley's Bible Commentary

The porch - That stately porch built by Solomon, (1 Kings 6:3) . The altar - The altar of burnt - offering, which stood at some distance from this porch, and here are the priests commanded to stand, fasting and praying, whence they might be heard and seen by the people in the next court, in which the people were wont to pray. To reproach - Famine, though by locusts is a reproach to this thine heritage; it will be greater reproach to be slaves to the nations signified by the locusts, therefore in mercy deliver us from both one and the other.

John Calvin Bible Commentary

Then it follows, Between the court and the altar let the priests, the ministers of Jehovah, weep.It was the priests’ office, we know, to pray in the name of the whole people; and now the Prophet follows this order. It was not, indeed, peculiar to the priests to pray and to ask pardon of God; but they prayed in the name of all the people. The reason must be well known to us; for God intended by these legal types to remind the Jews, that they could not offer prayers to him, except through some mediator; the people were unworthy to offer prayers by themselves. Hence the priest was, as it were, the middle person. The whole of this is to be referred to Christ; for by him we now pray; he is the Mediator who intercedes for us. The people stood then afar off, we now dare to come nigh to God; for the vail is rent, and through Christ we are all made priests. Hence, we are allowed in familiar way and in confidence to call God our Father: and yet without Christ’s intercession, no access to God would be open to us. This then was the reason for the legal appointment. Hence the Prophet now says,Let the priests weep; not that he wished the people in the meantime to neglect their duty; but he expresses what had been prescribed by the law of God; that is, that the priests should offer supplications in the name of the people.And he says, Between the court and the altar;for the people remained in the court, the priests themselves had a court by its side which they called the sacerdotal court; but the people’s court was over against the sanctuary. Then the priest stood, as it were, in the middle between God, that is, the ark of the covenant, and the people: the people also were standing there. We now perceive that what the Prophet meant was, that the people had the priests as their mediators to offer prayers; and yet the confession of them all was public. He calls the prieststhe ministers of Jehovah,as we have before found. He thus designates their office; as though he had said, that they were not more worthy than the rest of the people, as though they excelled by their own virtue or merits; but that the Lord had conferred this honor on the tribe of Levi by choosing them to be his ministers. It was then on account of their office that they came nearer to God, and not for any merit in their own works.He further adds, Spare, Lord, or be propitious to,thy people; and give not thy heritage to reproach, that the Gentiles may rule over them. Here the Prophet leaves nothing to the priests, but to flee to God’s mercy; as though he had said that now no plea remained for the people, and that they were greatly deceived if they pretended any excuse, and that their whole hope was in God’s mercy. He afterwards shows the ground on which they were to seek and to hope for mercy; and he calls their attention to God’s gratuitous covenant,Give not thy heritage for a reproach to the Gentiles.By these words he shows, that if the Jews depended on themselves, they were past recovery; for they had so often and in such various ways provoked God’s wrath, that they could not hope for any pardon: they had also been so obstinate that the door as it were had been closed against them on account of their hardness. But the Prophet here reminds them, that as they had been freely chosen by God as his peculiar people, there remained for them a hope of deliverance, but that it ought not to have been sought in any other way. We now then understand the design of the Prophet, when he speaks of God’s heritage; as though he had said, that the people could now undertake nothing to pacify God, had they not been God’s heritage:Give notthen thy heritage to reproach.He had in view the threatening, which he had before mentioned; for it was an extreme kind of vengeance, when the Lord determined to visit his people with utter destruction; after having worn them out and consumed them by famine and want, God resolved wholly to consume them by the sword of enemies. It is then to this vengeance that he now alludes when he says,That the Gentiles may not rule over them. It is therefore absurd, as many do, to connect with this the discourse concerning the locusts: such a thing is wholly inconsistent with the design of the Prophet.It is then added, Why should they say among the people, Where is their God?The Prophet now adduces another reason, by which the Jews might propitiate God, and that is, because his own glory is concerned: this reason has indeed an affinity to the former, for God could not expose his heritage to the reproaches of the Gentiles without subjecting also his holy name to their blasphemies. But the Prophet shows here more distinctly that God’s glory would be subject to reproach among the nations, if he dealt with the people according to the full demands of justice; for the Gentiles would contemptuously deride him, as though he could not save his people. Hence in this second clause he reminds us, that when engaged in seeking pardon, we ought to place before our eyes The glory of God, that we ought not to seek our own salvation without remembering the holy name of God, which ought of right to be preferred to all other things. And at the same time he strengthens also the hope of the people, when he teaches that the glory of God is connected with the salvation of those who had sinned; as though he had said, “God, that he may provide for his own glory, will have mercy on you.” They must then have come more willingly to God’s presences when they saw that their salvation was connected with the glory of God, and that they would be saved that the name of God might be preserved safe and free from blasphemies.We now then perceive what the Prophet meant in this verse: he first strips the Jews of all confidence in works, showing that nothing remained for them except they fled to God’s free mercy. He then shows that this mercy is folded on God’s gratuitous covenant, because they were his heritage. In the third place, he shows that God would be merciful to them from a regard to his own glory, lest he should expose it to the reproaches of the Gentiles, if he exercised extreme severity towards his people. Let us now proceed —

McArther Bible Commentary

See note on Joe 1:19.

Bible Cross References

Exodus 32:11 Exodus 32:12 Numbers 25:6 2 Chronicles 8:12 Psalm 42:3 Psalm 42:10 Psalm 44:13 Psalm 74:10 Psalm 79:10 Psalm 115:2 Isaiah 22:12 Isaiah 37:20 Ezekiel 8:16 Joel 1:9 Amos 7:2 Amos 7:5 Micah 7:10

Verse 18

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

John Calvin Bible Commentary

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.

McArther Bible Commentary

With the advent of verse Joe 2:18, the text makes a decisive transition, devoting the remainder of the book to future restoration. This assumes an interval of time between verse Joe 2:17 and verse Joe 2:18 during which Israel repented. As a result of her repentance, the three major concerns of Joe. 1:1-2:17 are answered by the Lord: physical restoration (Joe 2:21-27), spiritual restoration (Joe 2:28-32), and national restoration (Joe 3:1-21).

Bible Cross References

Isaiah 37:32 Isaiah 60:10 Isaiah 63:9 Isaiah 63:15 Zechariah 1:14 Zechariah 8:2

Verse 19

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

John Calvin Bible Commentary

He afterwards says,God has answeredand 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, Hehas 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 already accepted before God, though, as I have before reminded you, ye have not offered them.”And, at the same time, he speaks of the effect, Behold, I will send to you corn, wine, and oil; and ye shall be satisfied. Here, by the effects, he proves that God would be propitious; for want of food was the first evidence of God’s displeasure, to be followed by the destruction which the Prophet had threatened. What does he say now? God will restore to you abundance of corn, wine, and oil; and he says further,I will not give you to the Gentiles for a reproach that they may rule over youWe now then apprehend the meaning of the Prophet; for he not only promises that God would be placable but also declares that he was already placable; and this he confirms by external tokens; for God would immediately remove the sins of his wrath, and turn them into blessings. Hence he says, ‘He will give you abundance of corn, wine, and oil, so as fully to satisfy you.’ As they had perceived that God was angry with them by the sterility of the land, and also by its produce being consumed by chafers, by locusts, and other animals or insects; so now the Lord would testify his love to them by the abounding fruitfulness of every thing. And then he joins another sentence, I will not give you any more for a reproach to the Gentiles. When he says, “any more,” he intimates that they had been before exposed to reproach; and we indeed know that they were then suffering many evils; but there remained that destruction of which we have heard. God does then here promise, that they should no more be subject to the reproaches of the Gentiles provided they repented; for the Prophet ever speaks conditionally. It now follows —

McArther Bible Commentary

reproach … shame. "No reproach" among the nations (Joe 2:19) and "never be put to shame" (Joe 2:26-27) are absolute statements that could only be fulfilled in the far future. Cf. Joe 3:17.

Bible Cross References

Leviticus 26:5 Jeremiah 31:12 Ezekiel 34:29 Ezekiel 36:15 Hosea 2:21 Hosea 2:22 Joel 1:10 Malachi 3:10

Verse 20

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

John Wesley's Bible Commentary

The northern army - That part of the locusts which are toward the north. With his face - The van of this army shall be driven into the dead sea, east of Jerusalem. The hinder part - The rear of this army shall be driven into the west sea. His stink - The stench of these locusts destroying and lying putrified on the face of the earth, or the corpses of the Assyrians slain and unburied.

John Calvin Bible Commentary

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, 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. 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 thehindermost 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.

McArther Bible Commentary

northern army. Although some have viewed this as a reference to the locusts, it is more likely referring to a military invasion by a country coming down from the north of Israel (cf. Eze 38:6, Eze 38:15; Eze 39:2). That future army will be driven into the eastern sea (Dead Sea) and the western sea (Mediterranean Sea).

Bible Cross References

Deuteronomy 11:24 Isaiah 34:3 Jeremiah 1:14 Jeremiah 1:15 Amos 4:10 Zechariah 14:8

Verse 21

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

McArther Bible Commentary

Reminiscent of Joe 1:18-20, the former situation had been reversed. The animals were admonished to be afraid no longer.

Bible Cross References

Psalm 126:3 Isaiah 54:4 Jeremiah 30:10 Joel 2:26 Zephaniah 3:16 Zephaniah 3:17

Verse 22

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

John Wesley's Bible Commentary

Their strength - Bring forth as much as they are able to stand under.

Bible Cross References

Psalm 65:12 Psalm 65:13

Verse 23

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

EGW SDA Bible Commentary

. See EGW on Revelation 18:1.

John Wesley's Bible Commentary

The former rain - The autumn rain which is needful to mellow the earth and fit it to receive the corn. The latter rain - Needful to bring forward and ripen the fruits, accounted the latter rain because these husbandmen and vine - dressers reckoned from seed time to spring and harvest. The first month - That is, our March.

McArther Bible Commentary

former … latter rain. The former rains came in October - December to prepare the seed-bed and assist germination, while the latter rains came in March-May to provide ample moisture for the grain and fruit crops to be rich and full.

Bible Cross References

Acts 14:17 James 5:7 Leviticus 26:4 Deuteronomy 11:14 Psalm 84:6 Psalm 149:2 Isaiah 12:2 Isaiah 41:16 Jeremiah 5:24 Hosea 6:3 Habakkuk 3:18 Zechariah 10:1 Zechariah 10:7

Verse 24

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

John Wesley's Bible Commentary

The fats - The vessels into which the liquor ran out of the press.

Bible Cross References

Leviticus 26:10 Proverbs 3:10 Amos 9:13 Malachi 3:10

Verse 25

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

John Wesley's Bible Commentary

Restore - Make up to you.

John Calvin Bible Commentary

The Prophet confirms what he had previously said, and states what is of an opposite character, — that God can as easily restore a rich fruitfulness to the land as he had before rendered it barren by sending devouring insects. I will give you years,(for the other years,) he says; and that the Jews might more fully understand that all this was in God’s hand, he expressly declares that thecankerworms, the chafers, and the locusts, were his army and as it were his hired army, whom he had employed as it seemed good to him. The spoilers, then, which had destroyed the whole produce of the land, were, as the Prophet declares, the messengers of God: it was not, he says, by chance that the locusts, or the cankerworms, or the chafers came; but God hired these soldiers, they were his forces and his army to distress the whole people; then famine and want consumed them. It is not then to no purpose that the Prophet mentions here that these destructive insects were God’s army; it is to show more fully what is here promised; for God, who had by this army devoured the whole increase of the land, can now easily restore plenty for the barrenness of past years. Now, when any one lays down his arms, the land is afterwards cultivated, and brings forth its usual fruit: so the Lord also now shows, that the land had been barren, because he had sent forth his army, which laid waste its whole produce. But now, he says, when I shall restore you to favor, there will be no army to devour your fruit: the land then will nourish you, for there will be nothing to prevent you to receive its wonted produce.Had not the Jews been made assured that the land had been sterile, because the locusts, and the chafers, and the cankerworms, were the army which the Lord had prepared they might have ever dreaded these spoilers: “Surely the locusts will spring up, the chafers and the cankerworms will come, to devour all the fruit.” The Prophet shows that this happened not by chance: “Now then, when God shall be reconciled to you, the land will yield its increase, and nothing shall hinder you from enjoying its abundance.” great,he shows that God has no need of strong forces to subdue men; for when he prepares locusts and insects, which are but little things, they snatch food from the mouths of men and leave them in want; though no one puts forth a sword against them, they yet pine away with hunger. The Prophet then derides here the arrogance of men, and shows that God needs not do much, when he intends to reduce them to nothing. Let us now proceed —

McArther Bible Commentary

Cf. Joe 1:4.

Bible Cross References

Exodus 10:5 Jeremiah 46:23 Joel 1:4 Joel 2:2 Joel 2:11 Malachi 3:11

Verse 26

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

John Wesley's Bible Commentary

Wondrously - In one year giving as much as the locusts wasted in the years foregoing. Ashamed - Neither disappointed of your hopes, nor necessitated to seek relief among the heathen.

Bible Cross References

Leviticus 26:5 Deuteronomy 11:15 Deuteronomy 12:7 Psalm 67:5 Psalm 126:2 Psalm 126:3 Isaiah 25:1 Isaiah 45:17 Isaiah 62:9 Joel 2:21 Zephaniah 3:11

Verse 27

Matthew Henry's Concise Bible Commentary

Exhortations to fasting and prayer; blessings promised.

The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succour his people; and he waits to be gracious. They prayed that God would spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace, and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.

McArther Bible Commentary

I am in the midst of Israel. This promised return would be a reversal of the Lord's departure (cf. Ezek. 8-11).

Bible Cross References

Leviticus 26:11 Leviticus 26:12 Psalm 46:5 Isaiah 44:8 Isaiah 45:5 Isaiah 45:6 Isaiah 49:23 Ezekiel 37:6 Joel 3:17 Joel 3:21 Zephaniah 3:11

Verse 28

Matthew Henry's Concise Bible Commentary

A promise of the Holy Spirit, and of future mercies.

The promise began to be fulfilled on the day of Pentecost, when the Holy Spirit was poured out, and it was continued in the converting grace and miraculous gifts conferred on both Jews and Gentiles. The judgments of God upon a sinful world, only go before the judgment of the world in the last day. Calling on God supposes knowledge of him, faith in him, desire toward him, dependence on him, and, as evidence of the sincerity of all this, conscientious obedience to him. Those only shall be delivered in the great day, who are now effectually called from sin to God, from self to Christ, from things below to things above.

John Wesley's Bible Commentary

Afterward - After the return out of Babylon, after the various troubles and salvations by which these may know that I am the Lord. I will pour - In extraordinary gifts on the first preachers of the gospel, and in various graces to all believers. Upon all flesh - Before these gifts were confined to one particular nation; but now they shall be enlarged to all nations, and all that believe. Shall prophesy - This was in part fulfilled according to the letter in the first days of the gospel; but the promise means farther, by pouring out of the spirit on your sons and your daughters, they shall have as full a knowledge of the mysteries of God's law, as prophets before time had. Shalt dream dreams - This also was literally fulfilled in the apostles days. But it may mean farther, the knowledge of God and his will, shall abound among all ranks, sexes and ages in the Messiah's days, and not only equal, but surpass all that formerly was by prophesy, dreams, or visions.

McArther Bible Commentary

See Introduction: Interpretive Challenges; see notes on Act 2:16-21 for a discussion of how this relates to Peter's sermon on Pentecost in Jerusalem.

Bible Cross References

Luke 1:67 John 7:39 Acts 2:17 Hebrews 1:1 Numbers 11:17 1 Samuel 19:20 1 Samuel 28:6 Proverbs 1:23 Isaiah 32:15 Isaiah 40:5 Isaiah 44:3 Isaiah 49:26 Jeremiah 23:25 Ezekiel 36:27 Ezekiel 37:14 Ezekiel 39:29 Daniel 7:1 Zechariah 12:10

Verse 29

Matthew Henry's Concise Bible Commentary

A promise of the Holy Spirit, and of future mercies.

The promise began to be fulfilled on the day of Pentecost, when the Holy Spirit was poured out, and it was continued in the converting grace and miraculous gifts conferred on both Jews and Gentiles. The judgments of God upon a sinful world, only go before the judgment of the world in the last day. Calling on God supposes knowledge of him, faith in him, desire toward him, dependence on him, and, as evidence of the sincerity of all this, conscientious obedience to him. Those only shall be delivered in the great day, who are now effectually called from sin to God, from self to Christ, from things below to things above.

John Wesley's Bible Commentary

My spirit - Of adoption and sanctification.

John Calvin Bible Commentary

As the particle גם gamamplifies in Hebrew, it seems singular that the Prophet now limits to a few a gift common to all; for he had previously said, “Upon all flesh will I pour out my Spirit;” and now, “Upon servants and handmaids;” and he puts down “Also”. If he had simply said “Upon servants and handmaids will I pour out my Spirit,” there would have been no inconsistency, for it would have been the explanation of his former statement; for we know that what the Prophet says of all men must be taken with exception, inasmuch as many who were unbelievers were without this gift, and even those who before excelled in some sort of divine knowledge; we indeed know that the Jews were blinded, and we also know that not all among the common people were partakers of this excellent gift. There is no doubt, therefore, but that this which is said of “all flesh,” must be limited to the Church. It would not, then, have appeared strange, had the Prophet now added, “Upon servants and handmaids;” but the particlesוגם ugam, “And also,” create difficulty: it is a way of speaking to enlarge on what has been said, but here it seems not to enlarge; for to pour out the Spirit upon all the people, is more than to pour it out on servants and handmaids. The solution is twofold: the particlesוגם ugamare sometimes to be taken confirmatively. ‘I have blessed him,’ said Isaac of his son Jacob, ‘and also blessed shall he be.’ So in this place we may take the words of the Prophet to be,yea surely, being a repetition serving to confirm what had been said: but I prefer another sense; for the Prophet, I doubt not, meant here to add something more incredible than what he had previously said, “Upon servants and maid-servants will I pour out my Spirit,”that is, even upon those who were before Prophets; for they shall be enriched with a new gift, and shall gain increasing knowledge after the restoration of the Church, which is now approaching. We apprehend this to be the meaning of the Prophet. He had promised the grace of the Spirit to the whole body of the faithful, which appears, as I have said, from comparing the ancient state with our own: but now, after having spoken of the mass or the common people, he comes to the Prophets, who were superior to others who before performed the office of teaching, who attained rank and degree in the Church; these also shall gain accessions; that is, “My Spirit shall not only be conspicuous in the ignorant and the common people, but also in the Prophets themselves.”Surely it is a greater thing when they are taught who were before superior to others, and whom the Lord had set over the Church, and when they appear as new men, after having received a gift which the Lord had not previously conferred on them. When, therefore, new light appears in such men, it is certainly a greater thing than when the Spirit is poured out on the common people. We now then see the Prophet’s meaning as to the servants and the handmaids. He then repeats, In those days,intimating that so sudden and incredible the change will be, that Prophets will seem to have been before untaught men; for a much more excellent doctrine shall be given them. Then God shall so pour out his Spirits that all the ancient prophecies will appear obscure and of no value, compared with the great and extraordinary light which Christ, the Sun of Righteousness, will bring at his rising. And he mentions “handmaids”, for there were, we know, Prophetesses under the Law. Let us now go on —

Bible Cross References

1 Corinthians 12:13 Galatians 3:28 Ezekiel 36:27 Ezekiel 37:14 Zechariah 12:10

Verse 30

Matthew Henry's Concise Bible Commentary

A promise of the Holy Spirit, and of future mercies.

The promise began to be fulfilled on the day of Pentecost, when the Holy Spirit was poured out, and it was continued in the converting grace and miraculous gifts conferred on both Jews and Gentiles. The judgments of God upon a sinful world, only go before the judgment of the world in the last day. Calling on God supposes knowledge of him, faith in him, desire toward him, dependence on him, and, as evidence of the sincerity of all this, conscientious obedience to him. Those only shall be delivered in the great day, who are now effectually called from sin to God, from self to Christ, from things below to things above.

John Wesley's Bible Commentary

Wonders - They who read what historians report of these times, will see this fulfilled in the very letter. Blood - Possibly eruption of blood, as some fountains have been reported to have run with blood, prefiguring the great effusion of blood by the sword, and wars following. Fire - Either breaking out of the earth, or lightning in the air.

John Calvin Bible Commentary

The Prophet seems here to contradict himself; for he had hitherto promised that God would deal kindly and bountifully with his people; and every thing he has said tended to elevate the spirits of the people and fill them with joy: but now he seems again to threaten them with God’s wrath and to strike miserable men with fear; who had not as yet a breathing time; for at the time the Prophet spoke, the Jews, we know, were in the greatest sorrow. What then is his purpose in adding a new cause of grief, as though they had not sorrow and lamentation enough? But it is rather an admonition than a threatening. The Prophet warns them of what would be, lest the faithful should promise themselves some happy condition in this world, and an exemption from all cares and troubles; for we know how prone men are to self-indulgence. When God promises any thing, they flatter themselves and harbor vain thoughts, as though they were beyond the reach of harm, and free from every grief and every evil. Such indulgence the flesh contrives for itself. Hence the Prophet reminds us, that though God would bountifully feed his Church, supply his people with food, and testify by external tokens his paternal love, and though also he would pour out his Spirit, (a token far more remarkable,) yet the faithful would continue to be distressed with many troubles; for God designs not to deal too delicately with his Church on earth; but when he gives tokens of his kindness he at the same time mingles some exercises for patience, lest the faithful should become self-indulgent or sleep on earthly blessings, but that they may ever seek higher things. We now then understand the Prophet’s design: he intends not to threaten the faithful, but rather to warn them, lest they should deceive themselves with empty dreams, or expect what is never to be, that is, to enjoy a happy rest in this world. Besides, the Prophet regards also another thing: we know indeed that men are hardly led to seek the grace of God, except when they are, as it were, forcibly drawn; hence spiritual life is neglected, and whatever belongs to the celestial kingdom, when we have all kinds of supplies on earth. The Prophet then commends here the spiritual grace of which he speaks, for this reason, — that the condition of men would be miserable, were not the Lord to exhilarate their minds and refresh them with the comfort which we have already noticed. — How so? There will be prodigies in heaven and on earth, the sun shall be turned into darkness, and the moon into blood, and all things shall be in disorder and in horrible darkness. What then would become of men, were not God to shine on them by the grace of his Spirit, to support them under such a confusion in heaven and on earth, and to show himself to be their Father?We then see that this was added for the fuller commendation of God’s grace, that men might know, that they would be much more miserable if God called them not to himself by the shining light of his Spirit. And that this was the Prophet’s design, we may learn from the discourse of Christ, which he made to his disciples a short time before his death. They asked what would be the sign of his coming, when he reminded them of the destruction of the temple, (Matthew 24:3-25:46). They thought that he would immediately accomplish that triumph of which they had heard, that they would be made participators of that eternal beatitude of which Christ had so often spoken to them. Christ then warned them not to be deluded with so gross a notion. He spoke of the destruction of Jerusalem, and then declared that all these things would be only the presages of evils — “These,” he says, “shall be only the preludes; for tumults will arise, wars shall be, and all places will be full of calamities; in a word, there will be an immense mass of all evils.” As Christ then corrected the mistake, with which the minds of the disciples were imbued, so the Prophet here checks vain imaginations, lest the faithful should think that Christ’s kingdom would be earthly, and fix their minds on corn and wine, on pleasures and quietness, on the conveniences of the present life:I will give you, he says,prodigies in heaven and on earth blood, fire, and dark clouds; the sun all be turned into darkness, and the moon into blood, before it shall come — the day of Jehovah, great and terrible

McArther Bible Commentary

Before … day of the Lord. This is the fourth appearance of this phrase (cf. Joe 1:15; Joe 2:1, Joe 2:11; Joe 3:14). See Introduction: Historical and Theological Themes. Unmistakable heavenly phenomena will signal the imminent arrival of God's wrath in the Day of the Lord (cf. Joe 2:10). See notes on Mat 24:29-31.

Bible Cross References

Matthew 24:29 Mark 13:24 Mark 13:25 Luke 21:11 Luke 21:25 Acts 2:19 Revelation 8:7 Song of Solomon 3:6 Jeremiah 4:28 Zechariah 14:6

Verse 31

Matthew Henry's Concise Bible Commentary

A promise of the Holy Spirit, and of future mercies.

The promise began to be fulfilled on the day of Pentecost, when the Holy Spirit was poured out, and it was continued in the converting grace and miraculous gifts conferred on both Jews and Gentiles. The judgments of God upon a sinful world, only go before the judgment of the world in the last day. Calling on God supposes knowledge of him, faith in him, desire toward him, dependence on him, and, as evidence of the sincerity of all this, conscientious obedience to him. Those only shall be delivered in the great day, who are now effectually called from sin to God, from self to Christ, from things below to things above.

John Wesley's Bible Commentary

The sun - Having mentioned the prodigies which were to be wrought on earth, he now specifies what shall be done in heaven. The terrible day - The unholy day of the destruction of Jerusalem; typifying the day of judgment.

Bible Cross References

Matthew 24:29 Mark 13:24 Luke 21:25 Acts 2:20 Revelation 6:12 Revelation 6:13 Revelation 8:12 Isaiah 13:9 Isaiah 13:10 Isaiah 34:4 Jeremiah 4:28 Ezekiel 32:7 Joel 2:1 Joel 2:2 Joel 2:10 Joel 2:11 Joel 3:15 Zechariah 14:6 Malachi 4:1 Malachi 4:5

Verse 32

Matthew Henry's Concise Bible Commentary

A promise of the Holy Spirit, and of future mercies.

The promise began to be fulfilled on the day of Pentecost, when the Holy Spirit was poured out, and it was continued in the converting grace and miraculous gifts conferred on both Jews and Gentiles. The judgments of God upon a sinful world, only go before the judgment of the world in the last day. Calling on God supposes knowledge of him, faith in him, desire toward him, dependence on him, and, as evidence of the sincerity of all this, conscientious obedience to him. Those only shall be delivered in the great day, who are now effectually called from sin to God, from self to Christ, from things below to things above.

John Wesley's Bible Commentary

Whosoever shall call - Who hearing the gospel repents and believes in Christ. Delivered - Either from those outward afflictions, or which is infinitely better from eternal miseries, which will swallow up the unbelieving world; "and it will aggravate the ruin of those who perish, that they might have been saved on such easy terms." Is it then easy for a non - elect to repent and believe? May he not as easily pull the sun out of the firmament? In mount Zion - In the true church typified by Zion. Jerusalem - In mystical Jerusalem, the church and the city of the Messiah. Deliverance - Temporal and eternal. Shall call - To believe in Christ, and by him to wait for eternal life.

McArther Bible Commentary

whoever calls. Quoted by Paul in Rom 10:13 (see note). remnant. In spite of the nation's sin, God promised to fulfill His unconditional covenants (Noahic covenant, Abrahamic covenant, priestly covenant, Davidic covenant, and new covenant). A future remnant of Jews will inherit God's promised blessings (cf. Isa 10:20-22; Isa 11:11, Isa 11:16; Jer 31:7; Mic 2:12; Zep 3:13; Rom 9:27).

Bible Cross References

Acts 2:21 Acts 2:39 Romans 9:27 Romans 10:13 Romans 11:26 Genesis 4:26 Isaiah 4:2 Isaiah 11:11 Isaiah 46:13 Jeremiah 31:7 Jeremiah 33:3 Amos 9:8 Obadiah 1:17 Micah 4:7