TEXT [Commentary]

  4.   The resultant scene (2:18-27)

18 Then the LORD will pity his people

and jealously guard the honor of his land.

19 The LORD will reply,

“Look! I am sending you grain and new wine and olive oil,

enough to satisfy your needs.

You will no longer be an object of mockery

among the surrounding nations.

20 I will drive away these armies from the north.

I will send them into the parched wastelands.

Those in the front will be driven into the Dead Sea,

and those at the rear into the Mediterranean.[*]

The stench of their rotting bodies will rise over the land.”

Surely the LORD has done great things!

21 Don’t be afraid, O land.

Be glad now and rejoice,

for the LORD has done great things.

22 Don’t be afraid, you animals of the field,

for the wilderness pastures will soon be green.

The trees will again be filled with fruit;

fig trees and grapevines will be loaded down once more.

23 Rejoice, you people of Jerusalem!

Rejoice in the LORD your God!

For the rain he sends demonstrates his faithfulness.

Once more the autumn rains will come,

as well as the rains of spring.

24 The threshing floors will again be piled high with grain,

and the presses will overflow with new wine and olive oil.

25 The LORD says, “I will give you back what you lost

to the swarming locusts, the hopping locusts,

the stripping locusts, and the cutting locusts.[*]

It was I who sent this great destroying army against you.

26 Once again you will have all the food you want,

and you will praise the LORD your God,

who does these miracles for you.

Never again will my people be disgraced.

27 Then you will know that I am among my people Israel,

that I am the LORD your God, and there is no other.

Never again will my people be disgraced.

NOTES

2:18 Then the LORD will pity . . . and jealously guard. The vowel pointing of the MT indicates that the two verbs (“pity” and “be jealous”) have already taken place: “and the Lord was jealous for his land and took pity upon his people” (cf. LXX, Vulgate, Peshitta, NRSV, NJB, REB). The reading of the NLT rests on a repointing of the Hebrew forms to indicate a future promise, an understanding favored by Luther and followed by some English translations (NIV, KJV, NKJV, NASB). That the unpointed form could be understood as other than past time is indicated in Theodotion’s Greek version of the OT, where volitive future forms are read. Justification for this position comes from the notion that the Hebrew form could also be read as a jussive (“may the Lord be jealous and take pity”) and thereby be seen as a continuance of the prayer in 2:17.

Because Joel does not report such repentance and restoration of blessing and because of the future promises that are given in the verses that follow, the rendering of the NLT appears to be justified. Chisholm (1990:61-62) proposes a compromise position, preserving the MT and viewing God’s compassion in Joel’s day and the following prophecy (vv. 19-27) as conditional: “Because of its repentant spirit Joel’s generation would not experience humiliation at the hands of the Gentiles. Each successive generation would also be kept from such shame if it sustained the same kind of loyalty.”

pity. The Hebrew verb has the double nuance of showing compassion and sparing from disaster.

2:19 will reply. Whether one views this verb as future or past is contingent upon the decision made as to the verbs in v. 18. The NLT takes the former alternative.

Look! I am sending. This Hebrew construction (hinneh + present participle) indicates that God already is putting his promise into motion.

2:20 armies from the north. The point of reference is variously understood, some thinking that locusts are intended, others that human armies are in view. Since locusts do not normally invade Israel from the north, what is described would be an extraordinary event. The locust infestation had indeed been unprecedented (1:2-4) so that some unusual significance must be attributed to it. It would seem best, then, to consider that the locusts’ approach from the north symbolized the gathering threat of invading armies from the north, the most usual direction of foreign invasion (cf. Jer 1:13-15; 4:6; 6:1-5, 22-23; Ezek 38:6, 15; 39:2).

front . . . rear. The mention of front and rear columns echoes the before and after motif connected with the earlier locust invasion (see note on 2:3). Likewise, as Finley (1990:63) observes, “The similarities between locusts and an invading army form the basis for the military terms used in the passage . . . ‘its vanguard,’ . . . and ‘its rear guard.’”

The stench of their rotting bodies. The figure is doubly apropos. Like the smell of rotting locusts over wasteland as well as those driven ashore by the waves of the two seas involved (the Mediterranean and the Dead), so the stench of the rotting bodies of enemy soldiers will leave a foul odor over the area. One such case of mass death in Israel is recounted in Sennacherib’s aborted attempt to take Jerusalem in the days of Hezekiah. Struck dead by God’s angel, 185,000 Assyrian corpses were revealed with the morning light (2 Kgs 19:35).

2:21 O land. The NLT reading understands the Hebrew noun to refer to the land of Israel (cf. 1 Kgs 8:40; 2 Chr 6:31); Joel’s admonition is to the people in the land. Because the ground was pictured as being in mourning over the loss of the same products mentioned as being restored here (cf. 1:10 with 2:24), Joel may be personifying the ground. Here the ground’s mourning has been turned to confidence.

2:22 animals . . . pastures . . . fig trees and grapevines. The Lord’s blessings would affect the whole environment. It would mean productivity and resources for all, people and animals alike.

2:23 the rain he sends demonstrates his faithfulness. The underlying Hebrew phrase has been variously understood. Most have followed the traditional understanding of moreh [TH4175A, ZH4620] as “rain.” Nevertheless, the usual word for early rain is yoreh [TH3138, ZH3453; cf. TH3384C, ZH3722], a reading found in some Hebrew mss in the second occurrence of the word in the verse (NLT, “autumn rains”). The variant may be the proper reading there. This word moreh [TH4175A, ZH4620] occurs elsewhere only in Ps 84:6[7], where it is also traditionally rendered “early rain,” although this meaning is far from certain.

Already the ancient versions had difficulty in understanding Joel’s use of moreh, the LXX and Peshitta relating it to words dealing with food, while the Vulgate reads “teacher [of righteousness],” a conclusion also reached in one edition of the LXX (ton hupodeiknuonta [TG5263, ZG5683], “him who gives instruction”) and followed by some contemporary authors (e.g., Nowell). Interestingly, the Greek verb used in the latter case lays stress on that which is taught indirectly or by induction. Such a meaning is well suited to the context in Joel, for it would allow the Hebrew participial form its natural force. Thus rendered, the full phrase may be translated “that which gives instruction in righteousness.” The arrival of the seasonal rains would assure the populace of God’s renewed blessings upon his repentant people (cf. Ps 85:10-13). See the rendering of W. Rudolph (1967:249), who repoints the accusative marker eth- attached to the first hammoreh [TH4175A, ZH4620] as a separate noun, ’oth [TH226, ZH253], and translates: “The sign that points to salvation.” See also Patterson 1985:253-255.

autumn rains . . . rains of spring. Although the NLT gives the sense of the passage, the previous line of the MT indicates that such rains will come in abundance. The early or autumn rains generally came in October–November, the late or spring rains in March–April. The three terms for rain—geshem [TH1653, ZH1773] (rain), yoreh [TH3138, ZH3453] (early rain), and malqosh [TH4456, ZH4919] (latter rain)—appear together in Jer 5:24.

2:25 I will give you back. Crenshaw (1995:157) points out that the verb translated “give back” is derived “from a legal context and designates payment for losses incurred.” The retention, albeit not in the same order, of the names for locusts (cf. 1:4) assures the people of equal compensation. The great disaster will be reversed; loss will be swallowed up in superabundant blessings.

2:26 you will have all the food you want. The NLT captures well the force of the MT, which stresses the promise of continued feasting to full satisfaction. God will give even better than equal compensation: it will be a bountiful blessing (cf. Ps 66:8-12).

you will praise the LORD your God. The MT reads “the name of the Lord your God.” God’s name had been damaged due to the people’s judgment in the locust plague. Now his name would be vindicated.

2:27 you will know that I am among my people. Hosea 11:9 records God’s continuing love for his people despite their sins: “I am God . . . the Holy One living among you.” Isaiah 52:5-10 tells of a day when a dispersed Israel will again know God’s name, for he will provide their salvation in the sight of all. Zephaniah 3:15-20 prophesies of a time when God will rejoice over them in their midst. Joel will return to the theme of God’s presence among his people in 3:17, 21.

COMMENTARY [Text]

The familiar prophetic theme of reversal (e.g., Hos 1–2; Zeph 1, 3) comes into prominence here. The agricultural products of the land, which were destroyed in the locust plague, will flourish with even greater fertility (cf. 1:9-12 with 2:19, 22b-26). The invader will be permanently expelled (cf. 1:6; 2:2-11 with 2:20, 25), the animal kingdom will enjoy the plenty of the land (cf. 1:18-20 with 2:22a), and the people’s callous disregard for God will be transformed into a living relationship with him (cf. 1:5-13; 2:12-13 with 2:27). Based on the populace’s proper response to Joel’s instructions with respect to confession of sin and repentance, God promises that he will restore all that was lost in the locust plague and more.

What a time that will be! The ground will experience full revitalization. The whole natural world will bask in its exceedingly great fertility. God’s people will rejoice in the timely arrival of the life-giving rains that will so nourish the productivity of cultivated lands, orchards, and vineyards that the storehouses will be stocked to overflowing. The Lord is truly the God of all grace (Exod 34:6; Neh 9:17; Isa 30:18; Rom 5:17-21; Rev 21:22-26). Moreover, the surrounding nations’ mocking of Israel will be silenced, for Israel’s enemies will be repulsed with staggering losses. The ridicule that Israel had known (cf. 2:17) would never be heard again (cf. Isa 29:22-24; 54:4-8, 11-14; Zeph 3:11).

Above all, the Lord wanted his people to understand the lesson of the locust plague. The locusts had been his destroying army and had been sent in response to his people’s wayward behavior (cf. Jer 17:13; Hos 4:17-19; 10:6). However, the people were still God’s people and God was still their God (cf. Hos 2:23). With full repentance would come full forgiveness and deliverance from the disgrace of divine chastisement.

Several important theological truths are evident in this section. Immediately, one is impressed with the high value of genuine repentance and prayer. Although these do not compel God to be moved to remit deserved punishment, God is a God of great compassion, who does hear and respond to genuine prayer (1 Kgs 8:18-30, 33-40; Ps 4:1-3; Isa 65:24-25; 1 John 1:8-9). Accordingly, the psalmist brings his prayer of contrition to the Lord with full confidence that God will hear and forgive him (Pss 6:9; 32:1-11; 51:1-17). Further, Paul reports that God is a God of all grace so that “as people sinned more and more, God’s wonderful grace became more abundant” (Rom 5:20).

Believers, therefore, are encouraged to be in constant prayer, both confessing their sins and spending time in communion with the Lord (1 Thess 3:10; 5:17; 1 Tim 2:8; see commentary on Jonah 1:17–2:10). In so doing, they discover that God’s faithfulness and compassion are ever present and that he longs to fellowship with his own in order to pour out blessings upon his obedient and faithful followers (Deut 28:1-2, 12; Neh 9:30, 33; Lam 3:22-23). Indeed, Jeremiah often reports that God “rose early” (KJV), hoping to meet with his people (cf. Jer 7:13; 25:3; etc.). How sad it is when believers “get up early” not to commune with God but only to pursue their corrupt ways (Zeph 3:7).

While the time of day for meeting with God is not the crucial thing, the Lord’s own example (Mark 1:35) does at least encourage believers to set aside that part of the day when they are “at their best.” As believers, we need to come into his presence to praise and thank him for his grace and goodness (Eph 2:7; Phil 4:19) and thereby gain strength and direction for daily living (Ps 5:3; Matt 6:9-15).

God’s compassion and his justice are clearly seen in this passage. God not only promised his people forgiveness and deliverance, but the restoration of all that had been lost. God does indeed deal firmly with all, meting out punishment and reward commensurate with the occasion and needs (3:4-8; Deut 32:4; cf. Isa 9:7; 24:14-23; 2 Thess 1:6-8). Although this may not always seem to be the case, over the long term it is perfectly true—God’s judgment is just.

Greater still, God’s abundant mercy and goodness often move him to treat people in a far better way than they deserve, graciously withholding the deserved punishment and generously bestowing his blessings upon them far beyond their expectations (Job 42:12-17; Matt 20:1-15; Eph 2:4-9; 1 Tim 1:15-16; 2 Pet 3:9). Since this is true, those who claim God’s name ought also to be just and fair in all their dealings with others (Lev 19:15; Deut 16:18-20; Prov 24:23; Mic 6:8; Hab 2:4). This is especially true within the Christian community (Phil 4:8-9; 1 Tim 5:21; Jas 2:1-13; 1 Pet 5:1-4). May our lives reflect the gracious demeanor of our Savior.