TEXT [Commentary]

  B.   Warnings Based on the Locust Plague (2:1-27)

1.   The prospect: the coming invasion (2:1-11)

1 Sound the trumpet in Jerusalem[*]!

Raise the alarm on my holy mountain!

Let everyone tremble in fear

because the day of the LORD is upon us.

2 It is a day of darkness and gloom,

a day of thick clouds and deep blackness.

Suddenly, like dawn spreading across the mountains,

a great and mighty army appears.

Nothing like it has been seen before

or will ever be seen again.

3 Fire burns in front of them,

and flames follow after them.

Ahead of them the land lies

as beautiful as the Garden of Eden.

Behind them is nothing but desolation;

not one thing escapes.

4 They look like horses;

they charge forward like warhorses.[*]

5 Look at them as they leap along the mountaintops.

Listen to the noise they make—like the rumbling of chariots,

like the roar of fire sweeping across a field of stubble,

or like a mighty army moving into battle.

6 Fear grips all the people;

every face grows pale with terror.

7 The attackers march like warriors

and scale city walls like soldiers.

Straight forward they march,

never breaking rank.

8 They never jostle each other;

each moves in exactly the right position.

They break through defenses

without missing a step.

9 They swarm over the city

and run along its walls.

They enter all the houses,

climbing like thieves through the windows.

10 The earth quakes as they advance,

and the heavens tremble.

The sun and moon grow dark,

and the stars no longer shine.

11 The LORD is at the head of the column.

He leads them with a shout.

This is his mighty army,

and they follow his orders.

The day of the LORD is an awesome, terrible thing.

Who can possibly survive?

NOTES

2:1 Sound the trumpet . . . Raise the alarm . . . Let everyone tremble. Once again (cf. 1:5), Joel begins his message with a series of imperatives followed by the particle ki [TH3588, ZH3954] (because). The “trumpet” (shopar [TH7782, ZH8795]) was made of a ram’s horn. It was blown not only on ceremonial occasions (e.g., Lev 25:9) and to call people to religious assemblies (2:15) but also to summon men to battle (Judg 6:34) or for sounding an alarm in times of imminent danger (Hos 5:8; Amos 3:6). The people were to tremble because of the coming Day of the Lord.

my holy mountain! The mention of Jerusalem (lit., “Zion”) and the holy hill, where Yahweh dwelt in the Temple, points to the spiritual nature of the coming events. (For a discussion of Zion theology, see the commentary on Obad 1:17-21.) The reference to Zion emphasized that the Lord was Israel’s king who had chosen Jerusalem as his dwelling place (Ps 132:13) and who would ultimately establish his Kingdom on earth among those who love him and submit to his rule (Ps 87:2-6). The Zion theology here prepares Joel’s hearers for the motif of the Divine Warrior to follow.

the day of the LORD. Some identify the events of ch 2 with ch 1, deciding that both deal with either a local locust plague (Finley, von Orelli) or a human army (Andinach, Stuart). A variation of this view suggests that 2:1-11 is “a more dramatic, semi-apocalyptical account of the locust invasion which itself is a harbinger of the Day” (Hubbard 1989:53). Some suggest that this passage, as well as the entire book, is made up of symbolic descriptions of military attacks (Freeman 1968:150-154). Others think that the locust plague of ch 1 is a precursor to the coming military invasion of eschatological times described in apocalyptic terms in ch 2.

The position taken here is a variation of the latter view, taking ch 1 as a literal locust invasion, which Joel sees as a harbinger of the Day of the Lord. Joel 2:1-11 describes that day in the form of a tightly structured judgment oracle containing quasi-apocalyptical terminology, the whole to be understood as an allegory. That day is not exclusively eschatological (contra Feinberg, Wolff), but the whole, unfolding process culminates at distant times. (In favor of this view is the fact that Joel’s imagery goes beyond the activities of locusts and that he uses a clearly observable story line in developing his metaphor of locusts = armies.) Joel’s primary concern, however, was the near future—seeing, in the westward push of the Neo-Assyrian kings, an imminent danger for God’s disobedient people.

2:2 darkness and gloom . . . thick clouds and deep blackness. The terminology used by Joel is highly expressive. All four terms became standard vocabulary with regard to the dreadful Day of the Lord (e.g., Isa 13:10; Ezek 34:12; 38:9; Amos 5:18-20; Zeph 1:15). The NT likewise speaks of Christ’s coming in association with clouds (Matt 24:30; 26:64; Acts 1:9-11; 1 Thess 4:17; Rev 1:7).

like dawn spreading across the mountains. Keil (1954:190) fancies here a reflection of the sun’s rays from the locusts’ wings. However, the simile probably envisions a comparison between the sudden appearance and gradual spreading of the light of dawn with the first sight and growing spectacle of the locusts.

great and mighty. Joel had described the earlier locusts as powerful and innumerable. The emphasis here is upon the sheer might of the great army that will invade the land.

Nothing like it has been seen before. Joel’s description echoes that of 1:2.

2:3 Fire burns in front of them, and flames follow after them. The MT speaks of fire before and flame behind the invaders. Joel has already used the image to describe the devastation of the locusts (1:19). Fire is often employed to depict the divine presence (e.g., Exod 19:18; Dan 7:9). “In front of” serves to stitch the various portions of this section together (see commentary). Finley (1990:44-45) notes the use of the “before and after” motif throughout Joel’s prophecy.

as the Garden of Eden. Ezekiel used the Garden of Eden in a figure portraying the lavish splendor of Tyre (Ezek 28:13) and Assyria (Ezek 31:8-9, 16, 18). The motif is used elsewhere in connection with the contrast between plenty and desolation (Isa 51:3; Ezek 36:35).

2:4 like horses. A comparison between locusts and horses occurs in Job 39:19-26 and Rev 9:7. The resemblance of locusts’ heads to horses’ heads is reflected in the Italian cavalletta (little horse) and German Heupferd (hay horse)—both words for locust.

they charge forward. The verb here (yerutsun [TH7323, ZH8132]) is the first of seven with the archaic ending -un. Whether a syntactical distinction exists in such forms in the OT is debated. Their relative rarity, however, may suggest that Joel employs them to give his poem more vividness and to create a certain dramatic flair and emphasis (cf. Wolff 1977:46) for his readers. Prinsloo (1985:42) opts for a certain weightiness to the description drawn from the idea of movement.

2:5 leap along the mountaintops. Sennacherib boasted of scaling mountain heights to capture loftily situated cities: “. . . on the peak of Mount Nipur, a steep mountain, like the nests of the eagle (vulture), king of birds, . . . Gullies, mountain torrents and waterfalls, dangerous cliffs, I surmounted in my sedan chair. Where it was too steep for my chair, I advanced on foot. Like a young gazelle I mounted the high(est) peaks in pursuit of them” (Luckenbill 1927:2.122).

like the rumbling of chariots. The advance of the locusts, with wings whirring ceaselessly, is likened to the thunderous rumbling of chariots. The simile is an apt one, for soon literal chariots would appear signaling Israel’s day of reckoning. The Assyrian chariotry was greatly feared. Sennacherib called his war chariot “the vanquisher of the wicked and evil” and “the vanquisher of the enemy.”

like the roar of fire. The crackling sound made by locusts chewing up the landscape is likened to a raging prairie fire.

like a mighty army. In a third simile the orderly advance of the locusts is compared to that of an army on the march, a figure that would become all too meaningful to God’s people in the near future.

2:6 Fear grips all the people. Lit., “before his face peoples are in anguish.” The word translated “fear,” which is used of the anguish of a woman in travail (Isa 13:8), is often employed colorfully to describe the fear of those who face an enemy invasion (Deut 2:25; Jer 51:29; Ezek 30:16). The introductory mippanayw [TH4480/6440/2050.2, ZH4946/7156/2257] (before his face) harkens back to lepanayw in v. 3 and provides lexical stitching between vv. 3-5 and 6-9.

every face grows pale. Several suggestions have been made for the derivation of the term “grows pale,” which occurs only here and in Nah 2:10[11]. The LXX translates it as “like a cooking pot,” perhaps envisioning a pot made bright by heat. The NLT translates according to the sense of the passage: The faces of all are devoid of color due to fear.

2:7 march like warriors . . . scale . . . like soldiers. The double simile continues the comparison of locusts with armies. Chariotry is joined by infantry. On the basis of Ps 18:29, Crenshaw (1995:123) observes that the verb for “march” should probably be understood as “attack.” The fear of the populace at the sight of the locusts thus becomes intensified due to their actual arrival. God’s people would soon know the full force of Joel’s words!

never breaking rank. Because the Hebrew verb used here is usually translated “take a pledge” (cf. Deut 24:10), other etymologies have been sought for the verb here. Of the several suggestions, two are most likely. (1) Guillaume (1965:2.27) relates the Hebrew root ‘abat [TH5670A, ZH6293] to Arabic hbt (deviate), the force being “none leaves his path” (cf. LXX, “do not turn aside”). (2) The Hebrew verb may be related to the Akkadian ebetu (“be tied”; see The Assyrian Dictionary “E”, Oppenheim [Chicago: The Oriental Institute, 1958], 13-14), with the negative particle lo’ [TH3808, ZH4202] (not) repointed and read as the asseverative lu’ [TH3863, ZH4273] (yea), thus giving the phrase a sense like “they hold to their own paths” (see Waltke and O’Connor 1990:211-212). In this regard, Driver (1915:90-91) cites an eyewitness report of the orderly advance of locusts during an invasion (cf. Prov 30:27). The NLT has caught the sense of the context and accords with traditional understandings (cf. KJV, RSV, NASB, NIV).

2:8 They break through defenses without missing a step. The second part of this could also be rendered, “and no weapon can stop them” (NIDOTTE 2.198-199). This meaning is followed by several translations (LXX, NRSV, REB) and expositors (Keil, Stuart, Wolff). Others prefer to understand it as a defensive watercourse (Allen, Crenshaw, Hubbard) or defenses in general (NIV, Finley). In that light, a relation to the Akkadian salhu (outer wall) is not impossible. (See The Assyrian Dictionary, “S” Part I, Reiner [Chicago: The Oriental Institute, 1989], 243-244; see also Patterson 1985:250.)

2:9 city . . . walls . . . houses . . . windows. The invaders have breached the defenses and penetrated into the inner recesses of the city. Driver (1915:91) cites an eyewitness report about a locust plague. The eyewitness said that the locusts “entered the inmost recesses of the houses, were found in every corner, stuck to our clothes, and infested our food.” The closing simile, “like thieves through the windows,” points to the unexpected means of entry used by the invaders. Stuart (1987:251) points out the scriptural parallel of the plague of locusts that filled the Egyptian houses (Exod 10:6) and then adds, “On the military level, however, capture and destruction of houses brings to completion the conquest of a city (cf. Deut 28:30; 32:25; 2 Kgs 25:9; Neh 7:4).”

2:10 earth quakes . . . heavens tremble. Once again (cf. 2:1-2) the reader hears of terrifying events in nature—the incalculable numbers of the invaders and the declaration that it is the Day of the Lord. The cataclysmic upheaval of heaven and earth depicted here and in the description of the sun, moon, and stars that follows, owes its origin to the portrayal of the Divine Warrior in the Exodus epic literature. For the motif of the Divine Warrior, see notes and commentary on Hab 3:8-15.

2:11 He leads them with a shout. The Lord’s shout before his army contrasts with the trumpet blast of 2:1. Paul reports that Christ will “come down from heaven with a commanding shout” when he returns for his own (1 Thess 4:16).

Who can possibly survive? The rhetorical question assumes a negative answer: “No one!” Malachi (Mal 3:2) similarly asks of the day when the messenger of the covenant arrives, “Who will be able to endure it?”

COMMENTARY [Text]

The opening verses of chapter 2 repeat several vocabulary items and themes already found in chapter 1—especially the presence of a powerful army (cf. 1:6 with 2:2, 4-5, 11); the unprecedented locust attack (cf. 1:2-4 with 2:2); the nearness of the Day of the Lord (cf. 1:15 with 2:1-2, 10-11); and the image of consuming fire (cf. 1:19-20 with 2:3). This section also has clear ties with what follows. Indeed, the oracle of 2:1-11 only reaches full closure in the subsequent verses. It prepares the reader for Joel’s teaching concerning the Day of the Lord (2:12-17) and the Lord’s projected response, should the people repent (2:18-27). There, the locusts of this unit are pictured as repulsed, while the land that was overrun and devastated by locusts (cf. 1:4-13) is to be restored to its former beauty (2:25-26a).

Though this section shares many similar features with chapter 1, the passage has its own distinctive form and message. First, it may be noted that verses 1-2 and 10-11 form an inclusio encompassing the entire section. The alarm warning of the imminent Day of the Lord, with its awesome portents and the appearance of an unprecedented and powerful army (2:1-2), is balanced by further notices of cosmic phenomena and the vastness of that army on the Day of the Lord (2:10-11). Second, the middle portion (2:3-9) also has its unique features. Here, the army whose near arrival was announced has now arrived, and its impact is being felt (2:3). The appearance of the forces drawn up for battle is then detailed (2:4-5), together with the effect of that sight upon the defending populace (2:6). All of this is capped by a description of the orderly attack and penetration of the invaders into the city.

Structurally, verses 3-9 fall into two strophes, each of which is similarly introduced; we find the lexically related words lepanayw (in 2:3) and mippanayw (in 2:6), both of which may be translated “before them” (cf. NRSV). It should be noted, as well, that verse 10 also begins with lepanayw and verse 11 contains the phrase lipene khelo [TH2428, ZH2657] (before his army). There is, therefore, unity to the entire passage: a warning concerning that awful day and the appearance of the invaders (2:1-2), their success (2:3-9), and the display in nature (2:2, 10) that accompanies the vast army moving against the helpless populace (2:11).

From a literary perspective, it seems that Joel intended his carefully crafted poetry to be understood allegorically. It is important to note that a plot line is clearly discernable in the imagery (metaphor and simile) that abounds throughout the section. Building on the metaphor of locusts as armies, Joel painted a scene that would be all too vivid for a people who had just witnessed several waves of locust invasions. He wanted to convey to his hearers and readers that these events were but a precursor to a still greater catastrophe.

In quasi-apocalyptic terms, Joel portrayed the arrival of a new wave of “locusts”—an army of unprecedented magnitude and power that could descend from the north (2:20) at any time, should the warnings inherent in the recent locust plague not be heeded. The Lord had sent the locusts to bring his people to a realization of their empty formalism and sinful practices. He would yet send a greater striking force should there be no repentance (cf. 2:12-17). But he would remit the penalty if they would repent (2:18-27). Only if such were forthcoming could the threatened disaster be averted.

That Joel presented a scene of coming human armies by using the figure of locusts is understandable both from a literary standpoint and from ancient precedent. As for the former, it has been noted that much of Joel’s message is presented in the form of similes. Similes may express an equivalent identification or a looser point of relationship. Thus, if a son carries on the precise ideals of his father, he can be said to be “like his father” in the full sense of the comparison. If, however, a father likes classical music and the son enjoys American jazz, while the son could be said to be “like his father,” a lover of music, the comparison would not be equivalent. Joel had already used a simile of equivalence: The Lord’s day would come as it will come (2:1)—and it will be a shattering from Shaddai (2:2).[36] Now he employs another simile. The coming army is like the coming of a horde of locusts (2:11; cf. 1:6). The comparison is an apt one because both the army and the locusts are the Lord’s.

The comparison of locusts and armies is well documented in the ancient literature of Egypt, Ugarit, Sumer, and Assyria, as well as in the Old Testament (Judg 6:3-5; 7:12; Jer 46:23).[37] The Old Testament prophets were fond of comparing human nations and cities to insects and animals. Thus, Egypt is compared to flies and Assyria to bees (Isa 7:18), Babylon’s Nebuchadnezzar is likened to an eagle or vulture (Ezek 17), Pharaoh is compared to a fish (Ezek 29:3-5), and God’s people to a lioness (Ezek 19). Nahum compares Assyria to a lion (Nah 2:11-12) and the people of Nineveh to locusts (Nah 3:15b). The fact that the prophesied attack comes from the north, whereas locust invasions customarily arrived from the east or southeast, gives further weight to the suggestion that armies are intended here, though presented under the figure of locusts.

Joel’s allegory combines the imagery of locusts as armies with the theme of the Day of the Lord. The apocalyptic-like imagery of the passage (2:1-2a, 10-11) makes it certain that Joel understood that the process that would eventuate in the eschatological Day of the Lord (see the commentary on 1:14-15 and the note on 2:1) was about to begin. God’s people stood in imminent danger.

Theologically, this passage centers on the awesomeness of the coming Day of the Lord. It informs its hearers and readers that the day is one of darkness. Light will be withdrawn from the celestial luminaries, while the earth itself is thrown into convulsions. It will be a time of warfare, as the Lord himself stands at the head of the armies of earth in order to bring judgment to God’s people. Much of this is reflective of other prophetic passages dealing with the Day of the Lord, so there may be a certain standard prophetic stylization here.[38] Nevertheless, the descriptions indicate that ultimately, when God brings the Day of the Lord to its culmination, catastrophic happenings will occur. Moreover, there is danger for those who live in ungodliness all along the way.

Joel, like the other prophets, views the Day of the Lord as a process that repeats itself over historical time.[39] He understood that danger was very near (1:15; 2:1) and would soon be realized in the succeeding decades. Indeed, it would come in the form of several invading nations: Assyria, the Neo-Babylonians, and the Romans.

What was true in Joel’s time remains true today. The time of the Lord’s judgment is ever near. The culmination of the whole process of the Day of the Lord, though known only to God, will come quickly and with frightful force (Luke 21:24b-26; 1 Thess 5:1-2; 2 Pet 3:8-10; Rev 6–19).[40] Accordingly, people ought not to live so as to become the objects of God’s wrath but rather in accordance with the holy standards of God (1 Thess 5:9-24; Heb 12:14-29; Jas 5:8-9; 1 Pet 4:7-11; 2 Pet 3:11-16).

The justice of God is clearly presented in this passage. God, the righteous judge (cf. 2 Tim 4:8), does and will judge sin, whether among the unrighteous or among his own people (Ps 9:7-8; Ezek 18:30-32; Acts 17:31; Heb 10:26-31). Believers often take refuge in the truth that, whereas the unrepentant face eternal judgment (Rom 3:23; 6:23), they stand forgiven in God’s sight through the atoning work of Christ (2 Cor 5:21; 1 Pet 2:24). Nevertheless, it is also true that believers will stand before God to give an account of their lives (Rom 14:10-12; 2 Cor 5:7-10). Further, where unconfessed sin arises in a believer’s life, God will bring his chastising judgment to bear, as evidenced in the lives of God’s saints throughout the ages (Heb 12:6). Well should the body of Christ be warned that where such things as empty religiosity, greed, pride, and self-centeredness mark the lives of the church and society, Joel’s Day of the Lord remains near at hand (Jas 5:9; 2 Pet 3:8-10; 1 John 2:18a; 5:20; Rev 3:11-14).