Joel 2:29 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.

And also upon the servants and upon the handmaids in those days will I pour my Spirit. Men servants and maidservants should partake of the gifts and grace of the Spirit in great, abundance; and many of them were effectually called by grace, through the ministry of the word; and some servants became ministers of it; all which appears from Co1 7:21; for that is not true what the Jews (p) say, the Shechinah or divine Majesty does not rest but upon a wise man, and one mighty and rich; or prophecy, as Maimonides (q) has it. (p) T. Bab. Sabbat, fol. 92. 1. (q) Moreh Nevochim, par. 2. c. 32.

And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God,I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. [Joel 2:28-32] Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.

I have already said, and do again say, that it had been prophesied that this would be done by Him after His ascension to heaven. It is accordingly said, 'He ascended on high, He led captivity captive, He gave gifts unto the sons of men.' And again, in another prophecy it is said: 'And it shall come to pass after this, I will pour out My Spirit on all flesh, and on My servants, and on My handmaids, and they shall prophesy.'

You hold to the Scriptures in which the flesh is disparaged; receive also those in which it is ennobled. You read whatever passage abases it. Now direct your eyes also to that which elevates it. “All flesh is grass.” Well, but Isaiah was not content to say only this; he also declared, “All flesh shall see the salvation of God.” Then notice what God says in Genesis: “My spirit shall not remain among these men, because they are flesh”; but then he is also heard saying by Joel, “I will pour out of my Spirit upon all flesh.” Even the apostle ought not to be known for any one statement in which he is inclined to reproach the flesh. Admittedly he says that “in his flesh dwells no good thing” and “they who are in the flesh cannot please God,” because “the flesh lusts against the Spirit.” Yet in these and similar assertions that he makes, it is not the substance of the flesh, but its actions, which are censured. Moreover, we shall elsewhere take occasion to remark that no reproaches can fairly be cast upon the flesh without tending also to the castigation of the soul, which compels the flesh to do its bidding. However, let me meanwhile add that in the same passage Paul “carries about in his body the marks of the Lord Jesus.” He also forbids our body to be profaned, since it is “the temple of God.” He makes our bodies “the members of Christ.” And he exhorts us to exalt and “glorify God in our body.” If, therefore, the humiliations of the flesh do not prevent its resurrection, why wouldn’t its high prerogatives avail to bringing it about? It better suits the character of God to restore to salvation what for a while he rejected, than to surrender to perditions what he once approved.

We declare, then, that dreams are inflicted on us mainly by demons, although they sometimes turn out true and favorable to us. When, however, with the deliberate aim after evil, of which we have just spoken, they assume a flattering and captivating style, they show themselves proportionately vain, and deceitful, and obscure, and wanton, and impure. And no wonder that the images partake of the character of the realities. But from God—who has promised, indeed, “to pour out the grace of the Holy Spirit upon all flesh, and has ordained that his servants and his handmaids should see visions as well as utter prophecies”—must all those visions be regarded as emanating. [Those visions] may be compared with the actual grace of God, as being honest, holy, prophetic, inspired, instructive, inviting to virtue, the bountiful nature of which causes them to overflow even to the profane, since God, with grand impartiality, “sends his showers and sunshine on the just and on the unjust.”

Next, well-ordered reason and the authority of our faith bid us (in the words and the writings of our Lord set down in orderly fashion) to believe, after these things, also in the Holy Spirit, who was in the times past promised to the church and duly bestowed at the appointed, favorable moment. He was promised by the prophet Joel but bestowed through Christ. “In the last days,” says the prophet, “I will pour out from my spirit upon my servants and handmaids.” And the Lord himself said, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.”

But of what creature can it be said that it fills all things, as is written of the Holy Spirit: "I will pour My Spirit upon all flesh." This cannot be said of an Angel. Lastly, Gabriel himself, when sent to Mary, said: "Hail, full of grace," plainly declaring the grace of the Spirit which was in her, because the Holy Spirit had come upon her, and she was about to have her womb full of grace with the heavenly Word.

But that the Spirit is the Arbiter of the Divine Counsel, you may know even from this. For when above we showed that the Holy Spirit was the Lord of baptism, and read that baptism is the counsel of God, as you read, "But the Pharisees despised the counsel of God, not being baptized of Him," it is quite clear that as there can be no baptism without the Spirit, so, too, the counsel of God is not without the Spirit. And that we may know more completely that the Spirit is Power, we ought to know that He was promised when the Lord said: "I will pour out of My Spirit upon all flesh." He, then, Who was promised to us is Himself Power, as in the Gospel the same Son of God declared when He said: "And I will send the promise of the Father upon you, but do you remain in the city until ye be endued with power from on high."

On unessential points one must not spend many words. And besides, the sequel is enough to bear him out on this point, so now the discourse is for all in common. “ ‘But this is that which was spoken by the prophet Joel, and it shall come to pass in the last days,’ says the Lord God.” Nowhere as yet the name of Christ or his promise, but the promise is that of the Father.

(Verse 28 and following) And it shall come to pass afterward, that I will pour out my Spirit on all flesh;your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.Even on the male and female servants in those days I will pour out my Spirit.And I will show wonders in the heavens and on the earth, blood and fire and columns of smoke.The sun shall be turned to darkness, and the moon to blood, before the great and awesome day of the Lord comes. And it shall come to pass that everyone who calls upon the name of the Lord shall be saved. Acts 2:17-19: 'And it shall come to pass in the last days, says God, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also on My menservants and on My maidservants I will pour out My Spirit in those days; and I will show wonders in heaven above and signs in the earth beneath: blood and fire and vapor of smoke.' The sun will be turned into darkness, and the moon into blood, before the great and illustrious day of the Lord comes. And it will be, that everyone who calls on the name of the Lord will be saved. The blessed apostle Peter explained this passage fulfilled at the time of the Lord's passion, when the Holy Spirit descended on the believers on the day of Pentecost, and they spoke in tongues as the Spirit gave them utterance, so that those present marveled and said, 'Are not all these who are speaking Galileans? And how is it that we hear, each in our own native language?' Parthians, Medes, and Elamites, and others; some were saying, 'What does this mean?' But others were mocking and saying, 'They are filled with new wine.' Then Peter stood up with the eleven, raised his voice, and declared to them: 'Men of Judea and all who live in Jerusalem, let this be known to you, and listen carefully to my words. These people are not drunk, as you suppose, for it is only nine o'clock in the morning. No, this is what was spoken through the prophet Joel: ' And it shall come to pass afterward, says the Lord: I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And also on the male and female servants in those days I will pour out my Spirit. And I will show wonders in the heavens and on the earth, blood and fire and columns of smoke. The sun shall be turned to darkness, and the moon to blood, before the great and awesome day of the Lord comes. And it shall come to pass that everyone who calls on the name of the Lord shall be saved. For in Mount Zion and in Jerusalem there shall be those who escape, as the Lord has said, and among the survivors shall be those whom the Lord calls. From the beginning, therefore, until the place where it is written: 'Great is the day of the Lord and very terrible, and who can endure it?' it is a threat and description of what the Lord will inflict upon the sinful people. But from the place where we read: 'Return to me with all your heart, with fasting, weeping, and mourning,' until the place where it says: 'Why do they say among the peoples, "Where is their God?"' it is the exhortation of the Lord, calling for repentance after punishment and affliction. Again, from that place which follows: The Lord was zealous for his land and spared his people, and the Lord answered and said, even to the place where it is written: And my people shall not be put to shame forever, the promise of things to come is that they should await the good after they have repented. And after many things which it is now tedious to recount, these things also are said in the promise, which we now endeavor to explain: I will pour out my spirit upon all flesh, and your sons and daughters shall prophesy, and the rest. I seem to myself to have saved the text of the conversation from the beginning up to this point. It is a great labor how what follows should be connected to what we are now discussing. Another [person] says what was generally promised in the last times is now partly completed. And because the apostles felt the reward of future [events] at the first coming of the Lord, they mentioned certain offerings and first fruits of miracles that had been fulfilled, so that until what is perfect comes, we would feel what had previously come in part. But another asserts that it is an apostolic tradition, according to what is written about a holy man: 'He will dispense his words in judgment' (Ps. CXI, 5): so that whatever useful things they saw to be for the listeners and not contradicting what is present, they would strengthen them with testimonies from another time, not that they would exploit the simplicity and ignorance of the listeners, as the impious Porphyrius calumniates, but according to the apostle Paul, they would preach at the right time, and at the wrong time (II Tim. IV). And the following is the rule of the prophets: whatever the Jews in the last times promise themselves carnally, they would say was fulfilled spiritually in the first coming of the Lord and Savior: especially since both they and we say that the promises were to be fulfilled in Christ, only differing in this, that they contend for future things, while we maintain that they have already happened: about which more should be discussed in what follows. But every flesh on which the Lord promises to pour out His Spirit, that is the flesh about which Isaiah speaks: And all flesh shall see the salvation of God (Isaiah 40:5). Therefore, the salvation of God cannot be seen unless the Holy Spirit is poured out. And whoever claims to believe in Christ, without believing in the Holy Spirit, will not have the eyes of perfect faith. Hence, in the Acts of the Apostles, those who had been baptized with the baptism of John, in the one who was to come, that is, in the name of the Lord Jesus, are re-baptized when they respond to Paul's question: 'But did you receive the Holy Spirit?' (Acts 19). Indeed, they receive true baptism, because without the Holy Spirit and the mystery of the Trinity, whatever is received into one or the other person is imperfect. But indeed, not everyone who receives the Holy Spirit will immediately have spiritual grace; but through the outpouring of the Holy Spirit, they will obtain different graces (I Cor. XII). Some will receive prophecy, like sons and daughters who are of greater merit; others will have dreams, like the elderly of advanced age; others will have visions, like the young who have conquered evil. However, servants and handmaids who still have the spirit of fear, and not of love, because perfect love casts out fear, will not have prophecy, dreams, or visions; but, content with the outpouring of the Holy Spirit, they will possess only the grace of faith and salvation. Then the Lord will give signs in the sky and on earth: in the sky, because the sun will turn into darkness, and the moon into blood; on earth, because the earth will shake so violently and unusually that tombs will be opened and rocks will be split. And what he says, blood and vapors, or the vapor of smoke, that blood is the one of which we read in the Psalms: That your foot may be dipped in blood (Psalm 47:24). And in Isaiah: How red are your garments (Isaiah 63:2)! And when, after striking the side of the Savior, the Roman soldier poured out mixed water (John 19). And the fire of the Holy Spirit, which descended from heaven, as we read in the Acts of the Apostles: Tongues as of fire appeared to them, and it sat on each one of them, and they were filled with the Holy Spirit and began to speak in different tongues, as the Holy Spirit gave them utterance (Acts 2:3-4). This is the fire that the Lord came to send upon the earth, and before he suffered, he desired it to burn in his disciples (Luke 12). Fire is of a double nature: it has light for those who believe; it has darkness and punishment for unbelievers, who are called the fumes of smoke. This smoke is very bitter, which blinded the eyes of the Jews, as we read in the proverbs: 'As smoke is harmful to the eyes, and an unripe grape to the teeth, so is wickedness to those who use it' (Prov. X, 26). Isaiah also speaks about this smoke in a great vision, in which the blindness of the Jews was foretold: 'And the threshold has moved, and the house is filled with smoke.' Then it follows: Go, and tell this people: You shall indeed hear, but not understand; and you shall indeed see, but not perceive. For the heart of this people has grown dull, and their ears are hard of hearing (Isaiah VI, 9, 10). The sun also turns into darkness when it does not dare to see its hanging Lord, and the moon into blood, which we may believe happened according to history and was passed over in silence by the evangelists. For not everything that Jesus did is recorded, and if every single thing were written, I do not think that even the world itself could contain the books that would be written (John XXI). Certainly, when the sun was obscured in darkness, it was not because it had turned to darkness itself, but because it had brought darkness upon the world: thus, the moon was not turned to blood, but it condemned the Jews covered in horror of blasphemies and denial of Christ with the eternal testimony of its blood, saying: 'His blood be upon us, and upon our children' (Matthew 27:25). These are all things that are described as future before the great and terrible day of the Lord comes. But this day of the Lord is to be believed as either great and terrible of the resurrection, or certainly, after a long time, a day of judgment, which is truly great and terrible. But since it follows: And it shall be, everyone who shall call upon the name of the Lord shall be saved, and the apostle Paul refers this to the time of the Lord's passion, it is more to be understood of the day of resurrection. For he says in writing to the Romans: There is no distinction between Jew and Greek. For the same Lord is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. But how shall they call on him in whom they have not believed? Or how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? (Rom. 10:12-15) And when it is said, Whosoever shall call upon the name of the Lord shall be saved, let us not lightly esteem it, for although the same apostle writes: No man can say that Jesus is the Lord, but by the Holy Ghost. (1 Cor. 12:3) Yet we must understand that to say this is not a matter of mere words, but of heartfelt faith. For everyone who calls on the name of the Lord will be saved. So Paul and Sosthenes write to the Church of God which is in Corinth: Sanctified in Christ Jesus, called saints, together with all those who call upon the name of our Lord Jesus Christ (I Cor. 1): according to what we read in the Psalms: Moses and Aaron among his priests, and Samuel among those who call upon his name. They called upon the Lord, and he answered them; he spoke to them in the pillar of cloud (Ps. 99:9). So if it is written about the believing Corinthians, and about Moses and Aaron and Samuel, that they invoked the name of the Lord, let us believe that this grace is not for beginners but for those who have reached perfection. The word 'effusion', which is said in Hebrew Esphoch (), and which all have translated similarly, shows the abundance of the gift, that it has not descended upon a few Prophets (as it once did in the Old Testament), but upon all who believe in the name of the Savior, the gifts of the Holy Spirit: not just on this one or that one, but on all flesh. For there is no distinction between Jew and Greek, slave and free, male and female; for we are all one in Christ. (Romans 10). Therefore, Agabus prophesied in Caesarea (Acts 21), and there were many prophets in Antioch. The Apostle commands that if one person is prophesying and another has a revelation, the first should keep silent. (1 Corinthians 14). We also read that the four daughters of Philip the evangelist prophesied. (Acts 21). Even the old men saw visions, as when Paul, an old man, heard a man from Macedonia saying to him: 'Come over to Macedonia and help us.' (Acts 16:9). And all the young men who stood forth strong in Christ, and fought the Lord's battles, saw visions, with the Lord fulfilling his promises: I multiply visions, and I am likened to the hands of the prophets (Hosea 10:12).

Since, therefore, he has forsaken his people, he has also left his temple desolate, and rent the veil of the temple, and took from them the Holy Spirit, for says he, “Behold, your house is left unto you desolate.” And he has bestowed upon you, the converted of the Gentiles, spiritual grace, as he says by Joel: “ ‘And it shall come to pass after these things,’ says God, ‘that I will pour out of my Spirit upon all flesh; and your sons shall prophesy, and your daughters shall see visions, and your old men shall dream dreams.’ ” For God has taken away all the power and efficacy of his Word and such like visitations from that people, and he has transferred it to you, the converted of the Gentiles. For on this account the devil himself is very angry with the holy church of God. He is removed to you and has raised against you adversities, seditions, and reproaches, schisms and heresies.

And if you would receive a testimony also, “listen,” he says. “But this is that which was spoken by the prophet Joel: ‘And it shall come to pass after this, says God, I will pour forth of my Spirit’ ”—and this word, ‘I will pour forth,’ implied a rich gift; ‘for God gives not the Spirit by measure for the Father loves the Son, and has given all things into his hand’; and he has given him the power also of bestowing the grace of the all-holy Spirit on whomever he will—“I will pour forth of my Spirit upon all flesh, and your sons and your daughters shall prophesy;” and afterward, “Yea, and on my servants and on my handmaidens I will pour out in those days of my Spirit, and they shall prophesy.” The Holy Spirit is no respecter of persons, for he seeks not dignities but piety of soul. Let neither the rich be puffed up nor the poor be dejected, but only let each prepare himself for reception of the heavenly gift.

Blessed Peter used this text in speaking to Jews on the occasion of the descent of the Holy Spirit. And rightly so, since the law contained a shadow of all things to come, whereas the people were granted care owing to the expectation of what would appear at the coming of Christ the Lord. What happened in their time was all insignificant and like a shadow, so that the account was given with use of hyperbole rather than containing facts. The reality of the account was found to be realized in the time of Christ the Lord, when everything was important and awesome, novel and really baffling, surpassing what had happened under the law to the greatest extent imaginable.

If we believe this, it is necessary that that proclamation of the blessed John the Baptist, which attributed to Christ a singular gift of the Spirit and one without measure, be interpreted. I refer to the statement “[God] does not ration his gift of the Spirit.” Since our ancestors too in us receive a measure of this gift, they profess that in Christ there abides the fullness of the Holy Spirit. For the blessed Ambrose, in the first book on the Holy Spirit, among other things, says, “I will pour out of my Spirit.” He did not say “my Spirit,” but “of my Spirit,” for we cannot take the fullness of the Holy Spirit, but we receive so much as our master divides of his own according to his will. Therefore, Saint Ambrose, showing that we receive not the fullness but of the fullness of the Spirit, that he may show that Christ has received the entire fullness of the Spirit, a little while after this says, “So too, the Father says that he pours out of the Holy Spirit upon all flesh; for he did not pour him forth entirely, but what he poured forth abounded for all.”

“I will pour out my spirit on all flesh.” In the first instance he talks about Ezekiel, Daniel, Haggai, Zechariah and other prophets whose names are not mentioned. In addition, “your daughters” will sing and intone psalms in happiness, as well as the rest of the people. This means I will openly reveal to you my fondness and will largely pour it onto you. Therefore these words follow: “My Spirit abides among you,” and also, “My spirit shall not abide in man forever, for he is flesh.” But the truth of these words is found in Christ and in the apostles, as well as in the prophets and in the righteous ones, who were filled with the Spirit, and in the daughters of Philip. Recall Peter, who testifies when he preaches to the Jews: “This is,” he says, “what Joel predicted.” Then the words: “The sun shall be turned to darkness and the moon to blood.” He talks according to the state of mind of those who are plunged into their afflictions.

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.

And also--"And even." The very slaves by becoming the Lord's servants are His freemen (Co1 7:22; Gal 3:28; Col 3:11; Plm 1:16). Therefore, in Act 2:18 it is quoted, "My servants" and "My handmaidens"; as it is only by becoming the Lord's servants they are spiritually free, and partake of the same spirit as the other members of the Church.

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).