Section III The Hope of Future Blessings
Joel 2:20-32
A. DESTRUCTION OF THE “NORTHERN ARMY,” 2:20
This verse does not find consistent interpretation among biblical scholars. If it refers only to the locusts, the prophet is speaking of the “northerner” (RSV) as the locusts coming from the north as they did in the plague of 1915. Keil argues that the “northern one” (army is italicized, indicating that it has been added to the text in KJV) furnishes no decisive argument in favor of an allegorical interpretation. The IB and other contemporary authorities concur in this view.1
In the minds of some scholars, the northern army is viewed as a human army since Israel's historic enemies are from the north. Both Archer and Ellicott2 believe “him of the north” to be applied to the Assyrian hordes which were later to destroy Israel (Jer. 1:13 speaks of the Chaldean army pouring southward from the face of the north). Ellicott argues that the addition of the patronymic syllable to the Hebrew word indicates a “native of the North.” Thus he believes that, under the image of the destruction of the locusts, the prophet points to deliverance from the northern invaders.3
In either case, the blessing of deliverance is promised to land (21), beasts (22), and people (23).
B. RENEWAL OF SPIRITUAL AND EARTHLY BLESSINGS, 2:21-27
The land is now urged not to fear, but to rejoice: for the Lord will do great things (21). This promise is followed by additional addresses to the beasts of the field (22) and the children of Zion (23), who are to be blessed with the former rain, and the latter rain in the first month.4 As a result, the beasts are promised adequate pasture; the fruit tree and the fig tree, ravaged by the locusts, are now to be blessed by yielding their strength (fruit).
Verses 24-27 continue the promise of God's blessings of restoration. The drought has been broken, the rains have come in abundance. All that was lost through the plague will now be given back manifold to the children of Zion. The famine will be replaced by plenty, including wheat … wine and oil (24).
In v. 25 the same four stages of the locust are spoken of as in 1:4 (see comment there), though the order is reversed. And as in v. 11 the horde of locusts is spoken of as my great army used of the Lord in judgment upon the nation. The promise of restoration suggests that the plague continued for several years. Now, however, the blessings of the Lord are given as a response to penitential prayers and the people shall never (again) be ashamed (27). Keil adds the expression of duration—” to all eternity”—because Jehovah, the only true God, is present in the midst of Israel and hath dealt wondrously (26) with His people.
C. THE COMING OF THE HOLY SPIRIT, 2:28-32
We now see the higher blessing set before the people of God as: (1) the outpouring of the Spirit of God upon all flesh; (2) the judgment of the nations; and (3) the glorification of the people of God. While these features are not kept strictly apart, nevertheless they are clearly indicated and closely related to one another.
Verses 28-32 are familiar to the New Testament student as the glorious promise quoted by Peter on the Day of Pentecost and identified as “spoken by the prophet Joel” (Acts 2:16-21).5
And it shall come to pass afterward (sometime in the future), that I will pour out my spirit upon all flesh (28). If the Lord had given the early and latter rain in material blessings, He was ready also to pour out (Isa. 32:5; Ezek. 39:29) spiritual blessing in the gift of His Spirit. In this respect, Peter is Joel's commentary.
If the first great teaching in Joel is repentance in the face of trouble, the second is the outpouring of the Spirit upon all flesh. The promise is an enlargement of Num. 11:29 and fulfilled, as previously observed, on the Day of Pentecost described in Acts 2. The whole promise is preeminently eschatological, yet meant “for the comfort of the people in the prophet's own time.” Robinson continues that “it is akin to Jeremiah's promise of a ‘new covenant’(Jer. 31:31-34). Though there is no prediction of the Messiah in the book of Joel, yet as Horton well observes, our study of this book should lead us to Christ and the baptism of the Spirit. Thus Joel begins to bridge the chasm to the Kingdom of Grace.”6
The promise of the Spirit to all flesh is followed by a description of the phenomena accompanying the great event which Peter was later to identify with the Day of Pentecost. In Num. 12:6, visions and dreams are the two forms of prophetic revelation. This allusion in Joel means that sons, daughters, old men, and young men shall receive the Spirit of God with His gifts.
The promise is also extended to the servants and handmaids (29; men and women slaves). The gospel was to break the fetters of slavery, a conclusion which the Jewish expositors (LXX and Pharisees) were not able to accept.7
The promise of the Spirit is the high-water mark of Joel's prophecy. (1) The promise is universal, 28-29; (2) It is a promise of a new covenant, 32; (3) It is a promise to those who believe, 32.
The great and the terrible day of the Lord (31; cf. Mai. 4:5) is closely associated with the promise of the Spirit. The phenomena spoken of in v. 31 are figurative descriptions of judgment in both the Old and New Testaments (Isa. 13:10; Mark 13:24; Rev. 6:12).8
Both Peter and Paul (Rom. 10:13) quote from Joel in applying the principle of salvation by faith to men of all generations. And it shall come to pass, that whosoever shall call upon the name of the Lord shall be delivered (32). There is the call to the Lord in the face of judgment and the promise of deliverance to those who repent. The last phrase of 32 implies that the remnant, those who truly believe, shall be saved. Even as early as Joel, human response in faith becomes the complement of divine election. God elects to deliverance those who call on the name of the Lord.9
The former rain moderately is translated by the Vulgate as “Teacher of righteousness.” If this translation is given, there is an intimation of the advent of the Messiah (Ellicott, p. 433). Moreh, translated “early rain” in the KJV, is translated “teacher” in the Chaldee and Vulgate. Keil has a full explanation in support of the position (Op. cit., p. 205).