Joel 2:16 Komentář

In this chapter we have, I. A further description of that terrible desolation which should be made in the land of Judah by the locusts and caterpillars (Joe 2:1-11). II. A serious call to the people, when they are under this sore judgment, to return and repent, to fast and pray, and to seek unto God for mercy, with directions how to do this aright (Joe 2:12-17). III. A promise that, upon their repentance, God would remove the judgment, would repair the breaches made upon them by it, and restore unto them plenty of all good things (Joe 2:18-27). IV. A prediction of the setting up of the kingdom of the Messiah in the world, by the pouring out of the Spirit in the latter days (Joe 2:28-32). Thus the beginning of this chapter is made terrible with the tokens of God's wrath, but the latter end of it made comfortable with the assurances of his favour, and it is in the way of repentance that this blessed change is made; so that, though it is only the last paragraph of the chapter that points directly at gospel-times, yet the whole may be improved as a type and figure, representing the curses of the law invading men for their sins, and the comforts of the gospel flowing in to them upon their repentance.

INTRODUCTION TO JOEL 2 In this chapter a further account is given of the judgment of the locusts and caterpillars, or of those who are designed by them, Joe 2:1; the people of the Jews are called to repentance, humiliation, and fasting, urged from the grace and goodness of God, his jealousy and pity for his people, and the answer of prayer that might he expected from him upon this, even to the removal of the calamity, Joe 2:12; a prophecy of good things, both temporal and spiritual, in the times of the Messiah, is delivered out as matter and occasion of great joy, Joe 2:21; and another concerning the effusion of the Spirit, which was fulfilled an the day of Pentecost, Joe 2:28; and the chapter is concluded with the judgments and desolations that should come upon the land of Judea after this, for their rejection of Christ, though the remnant according to the election of grace should be delivered and saved from the general destruction, Joe 2:30.

Gather the people,.... The common people, all the inhabitants of the land, Joe 1:14; summon them to meet together in the temple, in order to humble themselves before God for their sins, and implore his mercy, and seek his face to remove his judgments, or avert them: sanctify the congregation; see that they are sanctified and prepared for a fast, as the law directs in such cases; that they may be clean and free from all ceremonial impurities; that their bodies and clothes be washed, and that they abstain from their wives, and from all lawful pleasures, as well as sinful ones: assemble the elders; both in age and authority; that they, by their presence and example, might influence others to attend such a service: gather the children and those that suck the breast; who were involved in the common calamity and distress, were obliged to fasting and whose cries might affect parents, and engage them the more to humiliation and repentance for their sins, which brought such, miseries, not only upon themselves, but upon their tender infants; and they might think their cries would move the pity and compassion of God; all which is suggested in the note of Kimchi: let the bridegroom go forth of his chamber, and the bride out of her closet; where they are adorning themselves and preparing for an interview with each other; or where they are enjoying each other's embraces and the pleasures of the matrimonial state. The sense is, let them put off their nuptial robes, and deny themselves their lawful pleasures, and betake themselves to fasting mourning, and prayer; see Co1 7:5. This refers to a custom among the Jews at the time of espousals when the bridegroom and bride were introduced into the nuptial chamber, where the marriage was completed; and, according to the Jewish writes it was not finished before: the blessing of the bridegroom and bride did not complete the marriage but the bringing of them into the chamber did; and then they were said to he married, though as yet they had not cohabited and then, and not before a man might enjoy his wife (x): and the marriage chamber was nothing else but a linen cloth or garment spread upon four poles over the head of the bridegroom and bride; this they called (y); the word is here rendered a "closet" and the same with the "chamber"; and their leaving and coming out of this signifies their abstaining from the lawful enjoyment of each other, which now they had a right unto. (x) Maimon. Hilchot Ishot, c. 10. sect. 2, 4. Schulchan Aruch, par. 2. Eben Hezer, c. 55. sect. 2, 3. (y) R. Elias Levita, Tishbi in p. 119.

(Verse 15 and following) Blow the trumpet in Zion: sanctify a fast, call a solemn assembly, gather the people: sanctify the congregation, assemble the elders, gather the children and those who still nurse at the breast. Let the bridegroom come out of his chamber, and the bride out of her closet: between the porch and the altar let the priests, the ministers of the Lord, weep and say: Spare, O Lord (Vulgate adds, spare), your people, and do not let your heritage become a reproach, that the nations should rule over them. Why do they say among the peoples, 'Where is their God?' LXX: Blow the trumpet in Zion, sanctify a fast, call a solemn assembly, gather the people, sanctify the congregation, assemble the elders, gather the children and nursing babes; let the bridegroom go out from his chamber, and the bride from her dressing room. Between the vestibule and the altar, let the priests, the ministers of the Lord, weep and say: 'Spare Your people, O Lord, and do not give Your heritage to reproach, that the nations should rule over them. Why should they say among the peoples, 'Where is their God?'" } Still he exhorts them to repentance, before the enemy army comes. Above, he said: Blow the trumpet in Zion, wail on my holy mountain, and so on, because the day of the Lord is coming, the day of darkness and gloom, the day of clouds and whirlwinds, announcing to you a numerous and powerful people that will come, which will overthrow your possessions and cities. Now because I am kind and merciful, patient, and abundant in mercy, I again command and say: Blow the trumpet in Zion, and preach repentance to the peoples; sanctify the fasting, preach healing, or gathering, of which we have already spoken: gather the people, so that the one who had sinned by being dispersed, having been gathered, may cease to sin. Sanctify the Church so that no one in the Church is not holy, lest your prayers be hindered and a small amount of yeast corrupts the whole batch (I Cor. V). Unite or choose elders, so that it is not age but holiness that is chosen in them. Also gather little children and those nursing at the breast, so that there is no age that does not turn to the Lord. Little children and infants, of whom we read in the Psalms and in the Gospel: 'From the mouths of infants and nursing babies you have prepared praise' (Psalm VIII, 3; Matthew XXI, 16). Petrus says about those who are nourished with milk without guile or deceit (1 Peter 2), to whom Paul also speaks: I gave you milk to drink, not solid food (1 Corinthians 3:2), whom the Savior also mentions: Do not despise one of these little ones (Matthew 18:10). Let the bridegroom also come out of his chamber, and the bride out of her bridal chamber, so that in the time of fasting, calling, assembly, sanctification of the Church, election of the elders, gathering of the little children and those who suck the breast, the bridegroom and bride do not serve the wedding work, as it is allowed by the Law, not to go to war. Therefore, the Apostle commanded that we should temporarily abstain from sexual relations in order to devote ourselves to prayer (1 Corinthians 7). So, someone who claims to be doing penance through self-discipline, fasting, and almsgiving, promises in vain unless they leave their bed and fulfill chaste repentance with a holy and pure fast. And what follows: 'Between the vestibule and the altar, the priests will weep.' For the vestibule, some have interpreted it as 'seventy steps,' others as 'the porch,' and Theodotion as 'the entrance hall.' It is what we can call the area in front of the temple doors and portico. And note what the (others, that) priests who are ministers of the Lord should do, that they should weep between the temple and the altar, and say with the Apostle: Who is weak, and I am not weak? Who is scandalized, and I am not burned? (II Cor. XI, 29) And: Weep with those who weep. And the suitable place for repentance and confession is the temple and the altar: and it teaches what the priests should say, or rather how to pray to the Lord: Spare, O Lord, your people; when they sinned, they were called not your people: now that they have turned away from vices, they are called your people. And do not give your inheritance into disgrace, so that nations may rule over them. The hidden riddle has been revealed. For that people, numerous and strong, who are described by the names of locusts, and caterpillars, and worms, and rust, are now shown more clearly who they are: So that nations may rule over them, He says. But the inheritance of the Lord is given into disgrace when they have served their enemies and the nations have said: Where is their God, whom they boasted to be their ruler and defender? We can interpret nations and opposing powers, which as long as we do not repent, dominate us, and reproach and say: Where is their God? The Jews refer this place to Gog and Magog, the most savage nations, which they say will come against Israel in the last days, as is more fully written in Ezekiel.

Devout fasting has a very great value for gaining the mercy of God and for strengthening human frailty. We know this from the teaching of holy prophets, dearly beloved. They insist that the arousal of divine justice—which the people of Israel frequently brought upon themselves in punishment for their wickedness—could not be placated except by fasting. Joel the prophet warns us in saying, “The Lord God says these things: ‘Turn to me with all your heart, in fasting, in weeping and in mourning. Rend your hearts, and not your garments. Be converted to the Lord your God, because he is merciful and patient and magnanimous and rich in mercy.’ ” At another point, the same prophet says, “Make a holy fast, preach healing, call together the people, make holy the assembly.” This exhortation, dearly beloved, is what we must embrace in our times also. We must of necessity preach the remedy of this healing, so that Christian devotion in the observance of that ancient means for sanctification might acquire what the Jewish transgression lost.

He addressed them piously. “Have you not read,” he said, “what divine authority has prescribed to a sinful people through the prophet: ‘Be converted to me with all your heart, in fasting and in weeping,’ and a little later: ‘Sanctify a fast,’ he says, ‘call an assembly, gather the congregation,’ and all that follows? Therefore, fulfill with worthy actions what you teach, that you may perhaps escape the evil of the present time. And let nobody, on any account, go out on his field as if he could ward off the locusts by human effort, lest God’s wrath be provoked even more.” Without delay everybody gathered in the church, and they all, each in his place, recited the psalms, as was the custom. Every age and sex, even those who could not yet speak, offered a prayer to God with tears, alms were given unceasingly, and every good work that the present emergency demanded was carried out as had been prescribed by the servant of God.

THE COMING JUDGMENT A MOTIVE TO REPENTANCE. PROMISE OF BLESSINGS IN THE LAST DAYS. (Joel 2:1-32) A more terrific judgment than that of the locusts is foretold, under imagery drawn from that of the calamity then engrossing the afflicted nation. He therefore exhorts to repentance, assuring the Jews of Jehovah's pity if they would repent. Promise of the Holy Spirit in the last days under Messiah, and the deliverance of all believers in Him. Blow . . . trumpet--to sound an alarm of coming war (Num 10:1-10; Hos 5:8; Amo 3:6); the office of the priests. Joe 1:15 is an anticipation of the fuller prophecy in this chapter.

sanctify the congregation--namely, by expiatory rites and purification with water [CALVIN], (Exo 19:10, Exo 19:22). MAURER translates, "appoint a solemn assembly," which would be a tautological repetition of Joe 2:15. elders . . . children--No age was to be excepted (Ch2 20:13). bridegroom--ordinarily exempted from public duties (Deu 24:5; compare Co1 7:5, Co1 7:29). closet--or, nuptial bed, from a Hebrew root "to cover," referring to the canopy over it.

Summons to Penitential Prayer for the Removal of the Judgment - Joel 2:1-17 This section does not contain a fresh or second address of the prophet, but simply forms the second part of his sermon of repentance, in which he repeats with still greater emphasis the command already hinted at in Joe 1:14-15, that there should be a meeting of the congregation for humiliation and prayer, and assigns the reason in a comprehensive picture of the approach of Jehovah's great and terrible judgment-day (Joe 2:1-11), coupled with the cheering assurance that the Lord will still take compassion upon His people, according to His great grace, if they will return to Him with all their heart (Joe 2:12-14); and then closes with another summons to the whole congregation to assemble for this purpose in the house of the Lord, and with instructions how the priests are to pray to the Lord (Joe 2:15-17).