Joel 2:15 Kommentar

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.

Blow the trumpet in Zion,.... For the calling of the people together to religious duties, which was one use of the silver trumpets made for and blows by the priests, Num 10:2; sanctify a fast, call a solemn assembly; See Gill on Joe 1:14.

Since, as I said, there are many kinds of proclamations, let us listen to the trumpet blast of the prophet: “Blow a trumpet in Zion, consecrate a fast.” This is a warning trumpet, and it earnestly commands us that when we fast, we should do it in a holy manner, for God is holy and has pleasure in his holy people. Not everyone, however, who calls upon God honors him. Some defile him—although they don’t actually defile him: that’s impossible. But they do defile their own consciences concerning him. The apostle Paul tells us how it is that some people dishonor God: those who break the law dishonor God. So the prophet said, in order to point out those who pollute the fast, “Sanctify a fast.” Many people, though they go through the motions of a fast, are still polluted in their hearts because they do evil against their brothers and sisters or because they dare to cheat. And many, if nothing else, think more highly of themselves than of their neighbors, thereby committing a great offense.

(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.

If these [vessels] were approved by the Lord it was at a time when the priests had to offer victims and when the blood of sheep was the redemption of sins. They were figures typifying things still future and were “written for our admonitions upon whom the ends of the world are come.” But now our Lord by his poverty has consecrated the poverty of his house. Let us, therefore, think of his cross and count riches to be but dirt. Why do we admire what Christ calls “the mammon of unrighteousness”? Why do we cherish and love what it is Peter’s boast not to possess? Or if we insist on keeping to the letter and find the mention of gold and wealth so pleasing, let us keep to everything else as well as the gold. Let the bishops of Christ be bound to marry wives, who must be virgins. Let the best-intentioned priest be deprived of his office if he bears a scar and is disfigured. Let bodily leprosy be counted worse than spots on the soul. Let us be fruitful and multiply and replenish the earth, but let us slay no lamb and celebrate no mystic Passover, for where there is no temple, the law forbids these acts. Let us pitch tents in the seventh month and noise abroad a solemn fast with the sound of a horn.

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.

Blow the trumpet--to convene the people (Num 10:3). Compare Joe 1:14. The nation was guilty, and therefore there must be a national humiliation. Compare Hezekiah's proceedings before Sennacherib's invasion (2Ch. 30:1-27).

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).

To make this admonition still more emphatic, the prophet concludes by repeating the appeal for the appointment of a meeting in the temple for prayer, and even gives the litany in which the priests are to offer their supplication. Joe 2:15. "Blow ye the trumpet in Zion, sanctify a fast, proclaim a meeting. Joe 2:16. Gather the people together, sanctify an assembly, bring together the old men, gather together the children and sucklings at the breasts. Let the bridegroom go out of his chamber, and the bride out of her room. Joe 2:17. Between the porch and the altar are the priests, the servants of Jehovah, to weep and say, Spare, O Jehovah, Thy people, and give not up Thine inheritance to shame, so that the heathen scoff at them. Wherefore should men say among the nations, Where is their God?" Joe 2:15 is a literal repetition from Joe 2:1 and Joe 1:14; Joe 1:16 a more detailed expansion of Joe 1:14, in which, first of all, the people generally (עם) are mentioned, and then the objection of the summons explained in the words קדּשׁוּ קהל, "Call a holy meeting of the congregation." But in order that none may think themselves exempt, the people are more precisely defined as old men, children, and sucklings. Even the bride and bridegroom are to give up the delight of their hearts, and take part in the penitential and mournful worship. No age, no rank, is to stay away, because no one, not even the suckling, is free from sin; but all, without exception, are exposed to the judgment. "A stronger proof of the deep and universal guilt of the whole nation could not be found, than that on the great day of penitence and prayer, even new-born infants were to be carried in their arms" (Umbreit). The penitential supplication of the whole nation is to be brought before the Lord by the priests as the mediators of the nation. יבכּוּ in Joe 1:17 is jussive, like יצא in Joe 1:16, though Hitzig disputes this, but on insufficient grounds. The allusion to the priests in the former could only be unsuitable, if they were merely commanded to go to the temple like the rest of the people. But it is not to this that Joe 1:17 refers, but to the performance of their official duty, when the people had assembled for the penitential festival. They were to stand between the porch of the temple and the altar of burnt-offering, i.e., immediately in front of the door of the holy place, and there with tears entreat the Lord, who was enthroned in the sanctuary, not to give up the people of His possession (nachălâh as in Kg1 8:51; cf. Deu 4:20; Deu 32:9) to the reproach of being scoffed at by the heathen. למשׁל־בּם גּוים is rendered by Luther and others, "that heathen rule over them," after the ancient versions; and Psa 106:41; Deu 15:6, and Lam 5:8, might be appealed to in support of this rendering. But although grammatically allowable, it is not required by the parallelism, as Hengstenberg maintains. For even if the reproach of Israel could consist in the fact that they, the inheritance of the Lord, were subjected to the government of heathen, this thought is very remote from the idea of the passage before us, where there is no reference at all in the threatening of punishment to subjection to the heathen, but simply to the devastation of the land. משׁל with ב also signifies to utter a proverb (= to scoff) at any one, for which Ezekiel indeed makes use of משׁל משׁל (Eze 17:2; Eze 18:2, and in Eze 12:23 and Eze 18:3 construed with ב); but it is evident that mâshal was sometimes used alone in this sense, from the occurrence of mōshelı̄m in Num 21:27 as a term applied to the inventors of proverbs, and also of meshōl as a proverb or byword in Job 17:6, whether we take the word as an infinitive or a substantive. This meaning, as Marck observes, is rendered probable both by the connection with חרפּה, and also by the parallel clause which follows, viz., "Wherefore should men among the heathen say," etc., more especially if we reflect that Joel had in his mind not Deu 15:6, which has nothing in common with the passage before us except the verb mâshal, but rather Deu 28:37, where Moses not only threatens the people with transportation to another land for their apostasy from the Lord, and that they shall become "an astonishment, a proverb (mâshâl), and a byword" among all nations, but (Deu 28:38, Deu 28:40-42) also threatens them with the devastation of their seed-crops, their vineyards, and their olive-grounds by locusts. Compare also Kg1 9:7-8, where not only the casting out of Israel among the heathen, but even the destruction of the temple, is mentioned as the object of ridicule on the part of the heathen; also the combination of לחרפּה and למשׁל in Jer 24:9. But Joe 2:19 is decisive in favour of this view of למשׁל בם ג. The Lord there promises that He will send His people corn, new wine, and oil, to their complete satisfaction, and no longer make them a reproach among the nations; so that, according to this, it was not subjugation or transportation by heathen foes that gave occasion to the scoffing of the nations at Israel, but the destruction of the harvest by the locusts. The saying among the nations, "Where is their God?" is unquestionably a sneer at the covenant relation of Jehovah to Israel; and to this Jehovah could offer no inducement, since the reproach would fall back upon Himself. Compare for the fact itself, Exo 32:12; Mic 7:10, and Psa 115:2. Thus the prayer closes with the strongest reason why God should avert the judgment, and one that could not die away without effect.