Joel 2:30 Ulasan

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 I will show wonders in the heavens and in the earth,.... This, and what follow, refer to the prodigies seen in the air, and done in the earth, a little before the destruction of Jerusalem (r); when in the air were seen comets and blazing stars, particularly one in the form of a sword, hanging over Jerusalem, and appearances of armies engaged in battle; and, on the earth, a flame was seen in the temple, and a voice heard in it, saying, let us go hence; the doors of it opened of themselves; an idiot went about, crying woe to the people, woe to the city, &c. blood, and fire, and pillars of smoke; "blood" may design the great slaughter of then by the Roman army in the land of Judea, and by murders committed among themselves in the city of Jerusalem, which were very horrible, and of great numbers; "fire", the burning of towns and cities; though Kimchi interprets it of lightnings in the heavens; and "pillars of smoke", rising up in straightness and height like palm trees, as the word (s) signifies, vast quantities of it arising from cities and towns burnt. Gussetius (t) interprets this of the burning of the martyrs in the first ages of Christianity, and of their spiritual affections, which ascended upwards to God, and were grateful to him; see Sol 3:6. (r) Vid. Joseph. De Bello Jud. l. 6. c. 5. sect. 3. (s) "palmas fumi", Piscator, Cocceius. (t) Ebr. Comment. p. 947.

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.

The Lord has already foretold that the signs of the dissolution of the universe will appear in the sun and moon and stars: “the sun shall be turned to blood, and the moon will not give its light.” These are the signs of the consummation of the world.

(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).

For just as man is said to perish, according to the text, “The just perishes, and no one takes it to heart,” and this is said, though the resurrection is expected, so we look for a resurrection of the heavens. “The sun will be turned to darkness, and the moon to blood.” Let the converts from the Manichaeans be instructed and no longer make the luminaries their gods or impiously think that this sun that is darkened is Christ. Listen to the Lord’s words: “Heaven and earth will pass away, but my words will not pass away,” for the master’s creatures are less precious than his words.

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.

True is the word of Scripture that says, “I will turn the sun into darkness and the moon into blood.” It demonstrates that he is the Lord of the luminaries and of their lightening and darkening. This stands as a reproach to the sun worshipers and the moon worshipers. And there is no way for the moon to descend into the earth, as it has been claimed by magicians. It is God who commands the moon’s light to appear bloody and its features demonic. The magicians prattle that they will cause the moon to descend—an impossibility! They imagine that something greater than many worlds can be contained in one little threshing floor and that one without breasts can be milked. And how many numberless thousands upon thousands of magicians are there on earth! If each one of them independently were capable of making the moon descend, it would never be allowed to ascend to the heavens. But that it never descends is clear because no one sees it descending or ascending. And if you are patient, you will become aware that right there, having become darkened, the moon becomes luminous little by little until entirely it is restored.

The people, then, call this day “the new sun,” and although they say that it is new, yet they also show that it is old. This world’s sun—which undergoes eclipse, is shut out by walls and is hidden by clouds—I would call old. I would call old the sun that is subject to vanity, is fearful of corruption and dreads the judgment. For it is written, “The sun will be changed into darkness and the moon into blood.” Old, indeed, would I call that which is implicated in human crimes, does not flee adulteries, does not turn aside from murder and, although it does not wish to be in the midst of the human race when some offense is perpetrated, stands here alone among all the evil deeds. Therefore, inasmuch as it has been shown to be old, we have discovered that nothing is new but Christ the Lord, of whom it is written, “The Sun of justice will rise upon you” and of whom the prophet also says in the person of sinners, “The sun has not risen upon us, and the light of justice has not shone upon us.” For when the whole world was oppressed by the darkness of the devil and the gloom brought on by sin was laying hold of the world, at the last age—that is to say, when night had already fallen—this sun deigned to bring forth the rising of his birth. At first, before the light—that is, before the Sun of justice shone—he sent the oracle of the prophets as a kind of dawning, as it is written: “I sent my prophets before the light.” But afterwards he himself burst forth with his rays—that is, with the brightness of his apostles—and shed upon the earth a light of truth such that no one would stumble into the devil’s darkness.

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.

As Messiah's manifestation is full of joy to believers, so it has an aspect of wrath to unbelievers, which is represented here. Thus when the Jews received Him not in His coming of grace, He came in judgment on Jerusalem. Physical prodigies, massacres, and conflagrations preceded its destruction [JOSEPHUS, Wars of the Jews]. To these the language here may allude; but the figures chiefly symbolize political revolutions and changes in the ruling powers of the world, prognosticated by previous disasters (Amo 8:9; Mat 24:29; Luk 21:25-27), and convulsions such as preceded the overthrow of the Jewish polity. Such shall probably occur in a more appalling degree before the final destruction of the ungodly world ("the great and terrible day of Jehovah," compare Mal 4:5), of which Jerusalem's overthrow is the type and earnest.

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).