Joel 2
John MacArthur · Citado em PreceptAustin
Joel 2
MacArthur - Earthquakes and cosmic disruptions are well attested elsewhere as signs accompanying divine appearances (Jdg 5:4; Ps 18:7; Jer 4:23–26; Na 1:5, 6; Mt 24:7). Joel later refers to these signs (cf. Joel 2:31; 3:15). David Levy - Even though Joel is using figurative hyperboles to express the horrible terror of this locust plague, there is a prophetic parallel that will take place in the Tribulation. During the Tribulation there will be three great earthquakes (Rev. 6:12; 11:13; 16:18-19) which will affect the heavens (Mt. 24:29; Rev. 12-14). Quakes (07264)(see earlier discussion of ragaz) to be agitated, quiver, quake, be excited, perturbed Tremble (07493)(raash) means to quake, shake, tremble, move and most often refers a physical tremor back-and-forth movement of a physical body by an outside force. Frequently, the trembling or shaking takes place as nature's response to God's presence or to His activity of rendering divine judgment. Things shaken included the walls of a city (Ezek. 26:10), all living creatures (Ezek 38:20), ground shaken by horses (Job 39:20), thresholds of doors (Amos 9:1); the heavens (Joel 2:10, 3:16; Hag. 2:6), the mountains (Jer. 4:24; Nah. 1:5); Gentile nations (Ezek 31:16, Hag 2:7), coastlands or islands (Ezek. 26:15); kingdoms (Isa. 14:16); the earth or lands (Jdg. 5:4; 2 Sam. 22:8; Ps. 60:2; 68:8; 77:18; Isa. 13:13; Jer. 8:16; 10:10; 49:21); Raash once describes the leaping of a warhorse (Job 39:20). In another unique use raash expresses the psalmist's desire that there be an abundance of grain (Ps. 72:16). Joel 3:16 says "the heavens and the earth tremble (raash)." Gilbrant notes that raash "is generally connected with God's judgment. In the Qal stem, it refers to the "shaking," "quaking" or "trembling" of the earth (Jdg. 5:4; Ps. 68:8; Isa. 24:18), of the land of Judah (Jer. 8:16), of the heavens (Joel 2:10), of the heavens and the earth (Joel 3:16), of the mountains (Jer. 4:24; Nah. 1:5), of the walls of Tyre (Ezek. 26:10) and of the pasturelands of Tyre (Ezek. 27:28). It refers to the "rustling" or "waving" of the abundant grain crop (Ps. 72:16). But when God judges, the thresholds of the Temple "may shake" (Amos 9:1). In fact, every living creature "shall shake" at the presence of the Lord (Ezek. 38:20). Rāʿash occurs once in the Niphal stem, where it refers to the earth "is moved" at the fall of Babylon (Jer. 50:46). In the Hiphil stem, rāʿash means "to cause to tremble," referring to the earth (Ps. 60:2), the heavens and the earth (Hag. 2:6, 21) and the nations (Ezek. 31:16; Hag. 2:7) when God judges. God inspired the Israelites to take up a taunt song against the king of Babylon asking, "Is this the man who made the [kingdoms of] earth to tremble?" (Isa. 14:16). (Complete Biblical Library Hebrew-English Dictionary) Raash - 30x in 30v - leap(1), quake(4), quaked(5), quakes(3), quaking(1), shake(9), shaken(2), shook(2), tremble(2), wave(1). Jdg. 5:4; 2 Sam. 22:8; Job 39:20; Ps. 18:7; Ps. 46:3; Ps. 60:2; Ps. 68:8; Ps. 72:16; Ps. 77:18; Isa. 13:13; Isa. 14:16; Isa. 24:18; Jer. 4:24; Jer. 8:16; Jer. 10:10; Jer. 49:21; Jer. 50:46; Jer. 51:29; Ezek. 26:10; Ezek. 26:15; Ezek. 27:28; Ezek. 31:16; Ezek. 38:20; Joel 2:10; Joel 3:16; Amos 9:1; Nah. 1:5; Hag. 2:6; Hag. 2:7; Hag. 2:21 Isaiah 13:13 (CONTEXT: DAY OF THE LORD) Therefore I will make the heavens tremble, And the earth will be shaken from its place At the fury of the LORD of hosts In the day of His burning anger. Nahum 1:5 Mountains quake because of Him And the hills dissolve; Indeed the earth is upheaved by His presence, The world and all the inhabitants in it. Hag 2:6-7 (CONTEXT: DAY OF THE LORD) “For thus says the LORD of hosts, ‘Once more in a little while, I am going to shake the heavens and the earth, the sea also and the dry land. 7 ‘I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory,’ says the LORD of hosts. MacArthur - The shaking of the cosmic bodies and the nations goes beyond the historical removal of kingdoms and the establishment of others, such as the defeat of Persia by Greece (Da 7). Rather, the text looks to the cataclysm in the universe described in Revelation 6-19, the subjugation of the nations by the Messiah, and the setting up of His Kingdom which will never be destroyed (cf. Da 2:44; 7:27; Zec 14:16-21; Mt 25:32; Lk 21:26; Heb 12:26; Rev 19:19-21). (MacArthur Study Bible) Haggai 2:21 “Speak to Zerubbabel governor of Judah, saying, ‘I am going to shake the heavens and the earth. Grow dark (06937)(qadar) means to be dark (blackness - Jer 4:28), as in judgment and is seen with the stars (Ezek. 32:7-8), the sun and moon (Joel 2:10; 3:15), the sky (1 Ki. 18:45; Jer. 4:28) and "the day" (Mic. 3:6). In the context of judgment we see darkness and mourning - "“For this the earth shall mourn And the heavens above be dark." (Jer 4:28). Sometimes the sky grew dark due to an actual storm (1 Ki. 18:45). Other times, it was not a literal darkness, as when the prophet Ezekiel prophesied against Pharaoh, saying that the heavens would be darkened when God acted against him (Ezek. 32:7, 8). Another example of symbolism was when Micah warned the false prophets that dark days were coming for them due to a lack of revelation (Mic. 3:6) In the ancient Near East brightness and darkness were regarded as very important for life, thought, and religion. Darkness denotes the whole range of what is harmful or evil. Darkening is associated with prophetic passages - Isaiah 13:10; Joel 2:30-31; Joel 3:15 (cf Acts 2:20); Zeph. 1:15; Rev. 6:12, 17; Rev. 8:12. Qadar - 18x in 17v - become dark(1), dark(1), darken(2), grew black(1), grow dark(2), mourn(3), mourning(6), sit(1), turbid(1). 1 Ki. 18:45; Job 5:11; Job 6:16; Job 30:28; Ps. 35:14; Ps. 38:6; Ps. 42:9; Ps. 43:2; Jer. 4:28; Jer. 8:21; Jer. 14:2; Ezek. 31:15; Ezek. 32:7; Ezek. 32:8; Joel 2:10; Joel 3:15; Mic. 3:6 Joel 2:11 The LORD utters His voice before His army; Surely His camp is very great, For strong is he who carries out His word. The day of the LORD is indeed great and very awesome, And who can endure it? The LORD utters His voice: Joe 3:16 2Sa 22:14,15 Ps 46:6 Isa 7:18 13:4 42:13 Jer 25:30 Am 1:2 before His army: Joe 2:25 For strong is he who carries out His word: Jer 50:34 Rev 18:8 The day of the LORD is indeed great and very awesome: Jer 30:7 Am 5:18,20 Zep 1:15 And who can endure it?: Nu 24:23 Na 1:6 Mal 3:2 Rev 6:17 JEHOVAH LEADS HIS ARMY IN THE DAY OF THE LORD The LORD utters His voice before His army - Literally "the LORD gives His voice." Jehovah in many contexts is clearly Yeshua and this seems to be one of those passages where Joel envisions Jesus leads His army. This begs the question "Who composes His army - locusts or others?" In one sense the swarm of locusts is His army for God is using them to punish the sin of Judah. But what is the immediate context? In this passage this is His army in the Day of the LORD. Therefore, the locust army is only a shadow of the armies that will attack Israel and Judah. If we remember that this prophecy was probably written about 835 BC, before both the Assryian and Babylonian invasions, then one could interpret the "near" fulfillment in terms of the these two invasions (Assyrians into Northern Kingdom in 721 BC and Babylonians into the Southern Kingdom in 586 BC). But in the context of Joel's other descriptions of the Day of the LORD in Joel 3, there is little question that he is alluding to the the last days invasion of Gentile armies who have one objective - the annihilation of Israel. And remember that all of the enemies that came against Israel over the millennia were under the control of the LORD (e.g., Jer 25:9, Pr 21:1, etc) and in that sense were "His army." To say it another way, these armies were but a "tool" in His sovereign hand to bring judgment on Judah unless they repented. Garrett adds "Joel affirmed that all the powers of nature and of men were in Yahweh’s hands and that nothing happened apart from his will." (Ibid) David Levy adds that "A still greater fulfillment of this horrible day of the Lord is yet to be seen during the Great Tribulation. At that time the nations of the world will again converge on Israel (Zech. 14:2-note) with a horrible campaign of battles ensuing called “the battle of that great day of God Almighty” (Rev 16:14-note). But the verdict of this war will not be the total destruction of Israel, for the Lord will go forth and fight against those nations who have come up to do battle (Zech. 14:3-note), destroying them with the word of His mouth (Rev. 19:15-note).Seeing the destruction left by the Babylonians, Jeremiah cried, “It is because of the Lord’s mercies [loving-kindness] that we are not consumed... ” (Lam 3:22). Who can “abide the day of the Lord?” asked Joel. Only those who have experienced the LOVING-KINDNESS of the Lord. HAVE YOU? (Friends of Israel) Charles Feinberg observes that "the Lord Himself is in all this as well. He utters His voice—the thunderstorm—before His great army of locusts (ED; BUT SEE FEINBERG'S LAST TWO SENTENCES BELOW IN BOLD FONT). They are His army in a real sense because they are both powerful and numerous. One of the laws of Mohammed reads: “Ye shall not kill the locusts, for they are the army of God Almighty.” The command of God is being executed by His instruments. If this be so terrible that man can scarce abide it, how much less will he be able to do so in the hour when God’s fullest judgments will be upon a Christ-rejecting and God-dishonoring world, in the Day of Jehovah? Here we find one of the great principles of God’s dealing with man throughout his history: God only inflicts punishment after great provocation, and when He does so, it is meant to draw man back from further and more severe visitations of the wrath of God. The plague of locusts was severe, but it could not approximate the devastation to be wrought in that time known as the Day of Jehovah. Says God: “From the lesser learn the greater and be warned.” (The Minor Prophets) Patterson has an interesting comment on the previous descriptions in Joel 2:2-10 - Building on the metaphor of locusts as armies, Joel painted a scene that would be all too vivid for a people who had just witnessed several waves of locust invasions (Joel 1). He wanted to convey to his hearers and readers that these events were but a precursor to a still greater catastrophe. (Cornerstone Bible Commentary) (Bolding added for emphasis) In his discussion in the Expositor's Bible Commentary, Patterson adds this note - " Assyria’s (ED: PATTERSON FAVORS 2:1-11 AS DESCRIBING THE COMING ASSYRIAN INVASION) prominence at the time of the Jews’ spiritual decay also stands prophetically as a type of the powers that will oppose the Lord and his army in the last days and which Christ will destroy at His coming (see Isa 10:27–34; 14:24–27; 30:31–33; 31:8–9[?]; Mic 5:5–6; Zeph 2:13–15; cf. Zech 12:2–3; 14:1–4; Rev 19:17–21)." The LORD utters His voice before His army - What is His voice? Most commentators consider this to be thunder (see Ps 18:13 below) This description of the LORD'S voice recalls the passage by David The LORD also thundered in the heavens, and the Most High uttered His voice, hailstones and coals of fire. (Ps 18:13) In Joel 3 we read The LORD roars from Zion And utters His voice from Jerusalem, and the heavens and the earth tremble. But the LORD is a refuge for His people And a stronghold to the sons of Israel. (Joel 3:16-note) The day of the LORD is indeed great and very awesome - As we discussed above, Joel begins the awesome description in Joel 2:2-10 with an alarm that the Day of the LORD is near. And now in verse 11 Joel wraps up his description with the same phrase, the Day of the LORD. It seems clear that Joel's description in verses 2-10 recalls the past invasion of the locusts described in Joel 1, but looks into the future when there will be a similar (in description) invasion of armies more devastating. And who can endure it? - "IT" is the Day of the LORD. This rhetorical question assumes a negative response. This question speaks of DIVINE JUDGMENT in the Day of the LORD. Clearly Joel is not speaking of a locust invasion. Men can endure a locust invasion as devastating as that event is, but men will not be able to endure the return of the King of kings to defeat all His enemies (Rev 19:11-21), to deliver the embattled nation of Israel (saving 1/3 of the Israelites - Zech 13:8-9-note), and then establish His throne in Zion, His holy city, from which He will rule the earth for 1000 years (Zech 14:9-note). So back to the original question of who can endure the Day of the LORD? The answer is that most of humanity will not be able to endure it, but all those who are safe in Christ Jesus by grace through faith will be able to endure this devastating Day of the LORD and will enter into His Millennial Kingdom. Malachi has a similar query asked in the context of the Day of the LORD and also expecting a negative response... “Behold, I am going to send My messenger (JOHN THE BAPTIST), and he will clear the way before Me (MESSIAH). And the Lord, whom you seek, will suddenly come to His temple ; and the messenger of the covenant (MESSIAH FULFILLED THIS PROPHECY IN HIS FIRST COMING WHEN HE ENTERED THE TEMPLE GROUNDS AND CLEARED THE MONEY CHANGERS), in whom you delight, behold, He is coming,” says the LORD of hosts. 2“But who can endure the day of His coming? (SECOND COMING AS KING OF KINGS) And who can stand when He appears? For He is like a refiner’s fire and like fullers’ soap. (Malachi 3:1-2-note) Joel's question reminds us of Revelation 6 where we encounter God's incredible judgments unleashed in the Day of the LORD as a result of Jesus breaking of the first 6 seals of the Scroll (Rev 6:1-14-see commentary). Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; 16 and they said to the mountains and to the rocks, “Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb (NOTICE THAT EVEN THE UNBELIEVING WORLD WILL RECOGNIZE THAT THE EVENTS ASSOCIATED WITH THE DAY OF THE LORD ARE NOT DUE TO "MOTHER NATURE" BUT ARE SENT FROM THE GOD OF CREATION WHO IS EXERCISING HIS RIGHTEOUS WRATH!); 17 for the great day of their wrath (SEE COMMENTS ON THE DAY OF THE LORD) has come, and who is able to stand?” (Rev 6:15-17-see commentary) Tony
Joel 2
MacArthur adds in commenting on Mal 3:18 - The distinction between the godly and ungodly will be evident for all when the righteous Lord is present, ruling from the throne of David in Jerusalem. Joel 2:19 The LORD will answer and say to His people, "Behold, I am going to send you grain, new wine and oil, And you will be satisfied in full with them; And I will never again make you a reproach among the nations. I am going to send you grain,: Joe 2:24 1:10 Isa 62:8,9 65:21-24 Ho 2:15 Am 9:13,14 Hag 2:16-19 Mal 3:10-12 Mt 6:33 And you will be satisfied in full with them: Joe 2:26 And I will never again make you a reproach among the nations: Ezek 34:29 Ezek 36:15 Ezek 39:29 NET The LORD responded to his people, "Look! I am about to restore your grain as well as fresh wine and olive oil. You will be fully satisfied. I will never again make you an object of mockery among the nations. ESV The LORD answered and said to his people, "Behold, I am sending to you grain, wine, and oil, and you will be satisfied; and I will no more make you a reproach among the nations. A MILLENNIAL PROMISE This passage clearly speaks of a future day in Israel for God says "I will never again make you a reproach among the nations," a promise that not been fulfilled and will not be fulfilled until Messiah returns and establishes His rule from Mount Zion in Jerusalem in the 1000 year millennium. The LORD will answer and say to His people - Jehovah's response is a continuation from the "then" of Joel 2:18. Jamieson, F, B - “The Lord will answer,” namely, the prayers of His people, priests, and prophets. Compare in the case of Sennacherib, 2 Ki 19:20, 21.
Joel 2
MacArthur comments - Prosperity, in hyperbolic fashion, is here described (cf. Lev 26:5-note; Joel 3:18-note; contrast Isa 5-note). Fruitfulness is so enormous that planting and reaping seasons overlap. This prosperity will encourage massive repatriation (cf. Isa 11:15, 16) and reconstruction (cf. Zec 2:1-5).(MacArthur Study Bible) Joel 3:18-note And in that day The mountains will drip with sweet wine, And the hills will flow with milk, And all the brooks of Judah will flow with water; And a spring will go out from the house of the LORD To water the valley of Shittim. BEHOLD COMING IS A DAY OF NO REPROACH! Behold (02009)(hinneh) is an interjection meaning behold, look, now; if. "It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context." (Baker) Hinneh generally directs our mind to the text, imploring the reader to give it special attention. In short, the Spirit is trying to arrest our attention! And so hinneh is used as an exclamation of vivid immediacy (e.g., read Ge 6:13)!
Joel 2
MacArthur comments that Joel 2:21-24 is "Reminiscent of Joel 1:18–20, the former situation had been reversed. The animals were admonished to be afraid no longer." (MacArthur Study Bible) For the pastures of the wilderness have turned green, For the tree has borne its fruit, The fig tree and the vine have yielded in full - He explains the reason the beasts of the field will have no reason to fear, for the land will once again be fertile and filled with food. Garrett has an interesting comment - The personifications of land and wildlife here have none of the mythical qualities of the fertility religions, but they do emphasize the bond between the creature and the Creator and imply the dependence of the former and the sovereignty of the latter (see Luke 12:24 and Ps 147:9). This text also implies that the redemption of humanity leads to the redemption of all creation. (ED: Compare Romans 8:19-21-note) Joel 2:23 So rejoice, O sons of Zion, And be glad in the LORD your God; For He has given you the early rain for your vindication. And He has poured down for you the rain, The early and latter rain as before. O sons of Zion: Ps 149:2 La 4:2 Zec 9:13 Ga 4:26,27 And be glad in the LORD your God: Ps 28:7 32:11 33:1 95:1-3 104:34 Isa 12:2-6 41:16 61:10 Hab 3:17,18 Zep 3:14-17 Zec 9:9 10:7 Lu 1:46,47 Php 3:1,3 4:4 For He has given you the early rain, Joel 2:28,29 De 32:2 Job 33:23 Ps 72:6,7 Isa 30:21,23 Eph 4:8-11 And He has poured down for you the rain: Lev 26:4 De 11:14 28:12 Pr 16:15 Jer 3:3 Ho 6:3 Zec 10:1 Jas 5:7,8 The early and latter rain as before: Am 4:7 NLT 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. YLT And ye sons of Zion, joy and rejoice, In Jehovah your God, For He hath given to you the Teacher for righteousness, And causeth to come down to you a shower, Sprinkling and gathered -- in the beginning. So rejoice, O sons of Zion, And be glad in the LORD your God - The same commands given to the Land (Joel 2:21) are now given directly to the people of the Land. O sons of Zion - For Jehovah to call them by this epithet signifies His grace toward them. For - term of explanation explaining the reason they are commanded to rejoice. He has given you the early rain for your vindication - Ancient Israel had no irrigation system and no Nile River like Egypt (which provided for their irrigation), and thus they were totally dependent on the LORD to send rain to water their crops. Obviously, in a time of drought, nothing grew.The early rain came in October through December and would soften the soil and prepare the seed bed so aid in subsequent germination. The early rain in Oct-Nov until as late as Jan-Feb as noted was for the germination of the grain. The EARLY rain does not come suddenly, but by degrees, so that the farmer can sow his wheat or barley. The rains are mostly from the west or southwest Lu 12:54, continuing 2-3 days at a time, mostly at night. Then the wind shifts to the north or east, and fine weather ensues. The latter rain in Mar-Apr for maturing the grain are much lighter. Rain in harvest was regarded as a miracle (1 Sa 12:16-18). Vindication in the NAS is the Hebrew word for Righteousness (06666) tsedaqah - This leads to an ambiguous phrase which could be translated as “autumn rains in righteousness” or “teacher of righteousness." See NET Note below, but realize that other sources have a more detailed and technical explanation which is beyond the scope of these notes. Even the translations differ. E.g., Young's Literal has ' For He hath given to you the Teacher for righteousness." Below are some comments that favor "teacher of righteousness" and others that favor "rain of vindication." I am uncertain as to which is the correct interpretation/translation. Either translation does not change the basic meaning of the verse which speaks of God sending His provision of rain in the right amount and at the right time in the coming kingdom of the Messiah and explain the green pastures, the tree bearing fruit, the fig tree and the vine yielding a full harvest in the age to come (Joel 2:22). Arnold Fruchtenbaum notes that "Too many translations render the Hebrew word here former rain in just measure because that seems to make more sense in the context. But this is not a valid translation because the Hebrew literally reads, “the teacher of righteousness.” This Teacher of Righteousness is the Jewish Messiah Himself. So they are rejoicing because the Teacher of Righteousness, the Messiah, is in their midst." (Messianic Bible Study Collection) Expositor's Bible Commentary - The twice-occurring Hebrew word môreh can be translated “rains” (as in NIV). It may also be translated “teacher” (NIV mg.); and with the liṣḏāqāh (lit., “for righteousness”) that follows, the first môreh has been understood by some to refer to God’s righteous prophets or to the Messiah himself. Moody Bible Commentary on early rain for your vindication - The more likely translation should be “the teacher of/for righteousness,” for several reasons. First, the word moreh in the singular form is used eight times in the OT and is translated “teacher” in all cases (cf. 2:23; 2Ki 17:28; 2Chr 15:3; Job 36:22; Isa 30:20 [2 times]; Hab 2:18, 2:19). Further, it is translated as “teacher” in several ancient texts (the Vulgate, the Targum, the Greek Symmachus and the DSS). Second, Joel’s use of the definite article with “the teacher” (hamoreh) indicates that it is speaking of a particular person. Third, the pairing of “the teacher” with the word “righteousness” and with the preposition “to” or “for” indicates that this teacher personifies righteousness. NET Note on vindication - Normally the Hebrew word הַמּוֹרֶה (hammoreh) means “the teacher,” but here and in Ps 84:6 it refers to “early rains.” Elsewhere the word for “early rains” is יוֹרֶה (yoreh). The phrase here הַמּוֹרֶה לִצְדָקָה (hammoreh litsdaqah) is similar to the expression “teacher of righteousness” (Heb., מוֹרֶה הַצֶּדֶק, moreh hatsedeq) found in the Dead Sea Scrolls referring to a particular charismatic leader, although the Qumran community seems not to have invoked this text in support of that notion. (Net Notes Joel 2) And He has poured down for you the rain, The early and latter rain as before - This is a reversal of Joel 1:17-note. The return of the seasonal rains signals return of the nation into divine favor which in turn signifies that they have returned to Jehovah, rending their hearts and not their garments (Joel 2:12-13). As before signifies that God had blessed them in the past. All blessings in any of our lives are ALWAYS from our magnanimous God. Have you given Him thanks and praise today for the blessings He has "rained" down in your life and the life of your family? The latter rain - These are the rains that come to Israel in March through May and provide moisture for the grain and fruit crops to be rich and full. Feinberg - It is of great interest to the student of the Word of God to know that the rains have increased in Palestine within recent years, but the grand fulfillment is yet future when Israel turns to the Lord. Once the rains are no longer withheld there will be plentiful harvests of wheat, wine, and oil. The very losses sustained through the locust plague will be restored and more. The years that the locusts have eaten will be forgotten in the new bounties. (The Minor Prophets) NET Note - For half the year Palestine is generally dry. The rainy season begins with the early rains usually in late October to early December, followed by the latter rains in March and April. Without these rains productive farming would not be possible, as Joel's original readers knew only too well. (Net Notes Joel 2) Fall and spring rains, were for their vindication (righteousness) and were clear signs that the people were now in a place of repentance to experience divine blessing as Moses had promised if they were obedient It shall come about, if you listen obediently to my commandments which I am commanding you today, to love the LORD your God (IF WE LOVE HIM WE WILL KEEP HIS COMMANDMENTS - DON'T SAY YOU LOVE GOD AND GO OUT AND CHOSE TO SIN! John 14:15, 15:10) and to serve Him with all your heart and all your soul (cf Mk 12:29-31), that He will give the rain for your land in its season, the early and late rain, that you may gather in your grain and your new wine and your oil. (Deut. 11:13-14) God had replaced drought, so the Lord’s people could again rejoice rather than grieving (cf. Joel 1:5, 8, 11, 13, 20). The threshing floors would be full of grain and the vats would overflow with new wine and oil (cf. Joel 1:17). HCSB - Israel was dependent on autumn and spring rains for the prosperity of the land. Egypt could irrigate their crops from the Nile River, but Israel needed the Lord's special provision. They must depend on Him. The phrase autumn rain for your vindication can also be translated as "teacher of or for righteousness." Some scholars link this phrase to the "teacher of righteousness" at the Qumran community. This could be a veiled allusion to a coming Davidic leader-teacher who would bring righteousness to the believing remnant (Dt 18:15; Jer 33:14-17). David Guzik on what is know as the Latter Rain movement - This passage along with others (Deuteronomy 11:14, Hosea 6:3) were taken to give the name of the “Latter Rain Movement” starting in 1948 by William Branham. Branham influenced a generation of Pentecostal preachers, including a young protégé named Oral Roberts. Marked by strange and aberrant doctrine and practices, the movement eventually faded from prominence and Branham himself died in a traffic collision with a drunk driver in 1965. He died on Christmas Eve, and his faithful followers believed that he would rise from the dead, so they delayed his burial for several days. But the influence of the Latter Rain movement lived on. The Latter Rain popularized many attitudes and doctrines popular in revival movements today: • The “five-fold ministry” and “restoration of apostle and prophets” • The “foundational truths” of Hebrews 6:1–2 • An emphasis on signs and wonders as marks of true revival • A strong emphasis on unity • Replacement theology, replacing Israel with the church • Dominion theology, saying the church will conquer and rule the world • An elitist attitude, promoting the idea of a group of “superchristians” Many researchers—and many within these modern groups today—believe that many modern “revival” movements are really just a continuation of the Latter Rain movement. Movements such as “Joel’s Army,” the Manifest Sons of God, the Dominion Movement, the Kansas City Prophets, the Toronto Blessing, the Pensacola Revival are connected in some way to the Latter Rain movement. For example, Paul Cain—later to re-emerge as head of the Kansas City Prophets in 1989—traveled with William Branham and called him “the greatest prophet that ever lived.” Related Resources: What is the Latter Rain Movement? What is Branhamism? What is Branhamism? Who was William Branham? Joel 2:24 The threshing floors will be full of grain, And the vats will overflow with the new wine and oil. Joe 3:13,18 Lev 26:10 Pr 3:9,10 Am 9:13 Mal 3:10 DIVINE BLESSINGS: SCARCITY REPLACED BY SATIETY Joel says there will be fullness instead of famine! Excess instead of emptiness! The process of divine reversal in the face of genuine repentance continues, here with a direct reversal of the divine curse in Joel 1:10-note (grain...new wine and oil). Joel 2:24 gives almost the same promise as Joel 2:19 this repetition underscoring that the LORD will be faithful to fulfill His promises to Israel in the last days and the New Age that follows (Millennium). The LORD will answer and say to His people, “Behold, I am going to send you grain, new wine and oil, And you will be satisfied in full with them; And I will never again make you a reproach among the nations. (Joel 2:19-note) Moses had promised that God would bless Israel's obedience writing ‘You will eat the old supply and clear out the old because of the new. (Lev 26:10-note) Malachi writes “Bring the whole tithe into the storehouse, so that there may be food in My house, and test Me now in this,” says the LORD of hosts, “if I will not open for you the windows of heaven and pour out for you a blessing until it overflows. 11“Then (JUST PRIOR TO THE MILLENNIUM) I will rebuke the devourer for you, so that it will not destroy the fruits of the ground; nor will your vine in the field cast its grapes,” says the LORD of hosts. 12 “All the nations will call you blessed (HAS NOT HAPPENED BUT WILL IN THE MILLENIUM), for you shall be a delightful land,” says the LORD of hosts. (Mal 3:10-12-note) Gililland on threshing floors... full of grain...vats will overflow - Not only will there be bountiful harvests but the harvests will be successfully gathered in, for it is the threshing "floors" which are said to be "full of wheat" and it is the wine "fats" which overflow with wine and oil.† In the days of the locusts these crops never reached either the floors or the winepresses for they were scavenged by the insects before this could happen. Now it would all be so different. Be full (04390)(male) means to fill or to be full, to complete, to fulfill, to finish, to satisfy. Male is used of something full in both the spatial and temporal sense. The Septuagint translates male in Joel 2:24 with the verb pimplemi which means to be filled (Lk 5:7-note). Overflow (07783)(shuq) means to be abundant and is used only 3 times in Scripture with one use in Joel's description related to the "New Age" to come and the other in the great battle that proceeds that "New Age" (Note that the Day of the LORD has is a Dark Day for Israel's enemies, but a Glorious Day for the redeemed of Israel!) And so God will bless Israel with overflow of new wine and ill but He will recompense the armies of the world who come against Israel with an overflow of their blood when He slings the "sickle" of His righteous vengeance! (Joel 3:13-note) Shuq is also It is used figuratively of God's creating abundance, an overflowing of crops in the earth (Ps. 65:9). Here in Joel 2:24 shuq refers to the vats of the wine-presses, into which the wine flows when trodden out; here it also applies to the vats of the oil-presses, into which the oil ran as it was pressed out. Through these bountiful harvests God would repay to the people the years, i.e., the produce of the years (Joel 2:25). Psalms 65:9 You visit the earth and cause it to overflow; You greatly enrich it; The stream of God is full of water; You prepare their grain, for thus You prepare the earth. Joel 2:24 The threshing floors will be full of grain, And the vats will overflow with the new wine and oil. Joel 3:13-note Put in the sickle, for the harvest is ripe. Come, tread, for the wine press is full; The vats overflow, for their wickedness is great It is worth noting that the blessings in this section are very similar to those promised to the nation of Israel in Deuteronomy if she would obey the LORD. For example Moses records "And it shall come about, if you listen obediently to my commandments which I am commanding you today, to love the LORD your God and to serve Him with all your heart and all your soul,14 that He will give the rain for your land in its season, the early and late rain (cf Joel 2:23), that you may gather in your grain and your new wine and your oil (cf Joel 2:24).15 "And He will give grass in your fields for your cattle (cf Joel 2:22), and you shall eat and be satisfied (cf Joel 2:19, Joel 2:26). (Deuteronomy 11:13-15) Comment: In the Millennium all Israel will have entered into the New Covenant and will have the power of the indwelling Spirit to obey the commandments and to love God with all their heart and soul. And in Joel 2:20-27 we see that the blessings promised mirror those that were promised in Deuteronomy. Joel 2:25 "Then I will make up to you for the years That the swarming locust has eaten, The creeping locust, the stripping locust and the gnawing locust, My great army which I sent among you. That the swarming locust has eaten: Joe 2:2-11 1:4-7 Zec 10:6 REPENTANCE BRINGS DIVINE RECONCILIATION AND RESTITUTION This important section (Joel 2:20-27) illustrates that God is ABLE (see GOD IS ABLE) and willing to retract pronouncements of judgment and to reverse their effects on peoples and lands. Feinberg - The very losses sustained through the locust plague will be restored and more. The years that the locusts have eaten will be forgotten in the new bounties. (The Minor Prophets) Then - Then is a marker of sequence, especially in prophetic writings and always begs the question "When is then?" The context (Joel 2:18-27) is clearly describing a time of great divine blessing accompanied by rejoicing and gladness. E.g., God has just promised to cause the vats of new wine and oil to overflow in the New Age to come (Joel 2:24). In short this description is of the "good side" of the Day of the LORD! So the question is when will God make up the years (not the year of the plague, but years plural)? Some think God is just referring to the locust plague of Joel 1. While that may be true to some degree, the consummation of the Day of the Lord is many centuries after the literal plague in Joel 1, occurring at some time in the future. Therefore I would propose that time of the "paying back" or "restitution" (see meaning of "make up to you" below) will be ffulfilled when the redeemed remnant (Zechariah 12:10-14-note, Zechariah 13:1-note, Zechariah 13:8-9-note, Romans 11:25-29-note) is brought into the renewed land of Israel ruled by the Messiah. Now I will admit that my interpretation may not be correct so I strongly recommend you come to your own conclusion. But just remember that Joel 2:25 is in the middle of other descriptions that are most compatible with the Day of the Lord in the last days, the eschatological Day of the Lord. Phillips seems to agree writing that "Throughout Joel's call for rejoicing (Joel 2:20-27) the prophet anticipated the millennium. He saw a land bearing fruit, barns full to bursting, and people enjoying annual rains. And he made his classic statement of the Lord's glorious promise: "I will restore to you the years that the locust hath eaten" (Joel 2:25). Although the statement is clearly millennial in context (Ed: Phillips is more dogmatic than I am), by application it is one of those "exceeding great and precious promises" (2 Peter 1:4) that the believer can claim when he finally gets right with God." (Exploring the Minor Prophets) Moody Bible Commentary also agrees writing "The future blessing of the Lord will make up to you for the years destroyed by the great army that the Lord sent in judgment." I will make up to you for the years that the swarming locust has eaten, The creeping locust, the stripping locust and the gnawing locust, My great army which I sent among you - First notice that it is Jehovah Himself Who is speaking (first person) which signify they are His Word and thus these promises cannot fail! (cf Joshua 21:45, 23:14; Nu 23:19, 1 Ki 8:56, 1 Th 5:24) The years of the locusts does not speak of a specific time but would seem to include all the "locust like" times the LORD had sent (or allowed) on Israel because of their continued unfaithfulness to their covenant with Jehovah. Gilliland - These glowing promises are His word and cannot fail. Here He undertakes to give full compensation for the losses recently incurred. The same God who commissioned the locusts to come, now that His people have repented, will reimburse, with a full payment, all the costs involved. It is reminiscent of the book of Job where, after his heart-rending losses, his fortunes are doubled as the story ends. In speaking of the "years" consumed by the locusts the Lord refers to the harvests which the insects devoured, and the reference to "years" shows that the locust invasions covered more than one season. The horror of this devastation is recalled by the mention, from Joel 1:4, of the four different nouns for the locusts (in a different order). The invaders are further identified as Jehovah's great army, sent by Him on a mission. That mission has been accomplished and now the same Lord will further advance His purpose for His people. "DIVINE REPAYMENT" Make up (make restitution, pay back) (07999)(shalam) is a verb that means to be complete (the wall in Neh 6:15), to be safe, to be sound, to repay (of God to men - Job 34:11, 33), to reward, to restore (Job 8:6), of paying one's vows (Ps 66:13, 76:11, 116:14, 18, Pr 7:14, Eccl 5:4-5), of repaying evil (Ps 137:8 - note that although God used Babyon ["Nebuchadnezzar My servant" Jer 25:9], because of her evil she would be repaid with His just judgment). The most common use of shalam is in the Piel stem (as it is in Joel 2:25) meaning "to pay what is owed." Shalam can function as a legal term for compensation of damages (Ge 21:34, 36, 22:1-7). Shalam is related to the well known Hebrew word shalom or peace. The idea is of peace being restored through payment (of tribute to a conqueror, Joshua 10:1), restitution (to one wronged, Exodus 21:36), or simple payment and completion (of a business transaction, 2 Kings 4:7). In the book of Ruth Boaz bestows a blessing on Ruth for her selfless care for her mother-in-law Naomi praying... “May the LORD reward (shalam; Lxx = apotino = repay, make compensation, only in Philemon 1:19) your work, and your wages be full from the LORD, the God of Israel, under whose wings you have come to seek refuge.” (Ru 2:12-note, cf 1 Sa 24:19) In Nathan's "test" of David after his sin with Bathsheba and murder of Uriah, King David said “He must make restitution (shalam; Lxx = apotino = repay, make compensation, only in Philemon 1:19) for the lamb fourfold, because he did this thing and had no compassion. (2 Sa 12:6-note) On the other hand God repays evildoers for their evil deeds (cf the pagan king Adoni-bezek who recognized this truth in Judges 1:7-note, cf 2 Sa 3:39, Isa 59:18, 66:6, Jer 32:18). In other words, He gives them the punishment they deserve, that is, those who hate the Lord (Deut. 32:41), the proud doer (Ps. 31:23) and his enemies (Isa. 59:18). As Solomon wrote in Proverbs 11:31 (cf Pr 13:21) "If the righteous will be rewarded in the earth, How much more the wicked and the sinner!" Here in Joel 2:25 the LORD promises to give back or restore what the locusts have eaten over the years. This is amazing, for as God Himself says in Job 41:11 "Who has given to Me that I should repay him? Whatever is under the whole heaven is Mine." And so here His restitution to Israel is nothing but pure grace! God does not owe us anything! We deserve Hell! And yet He graciously, mercifully offers Heaven! In this passage He will give repentant Jews a bit of "Heaven on earth!" As discussed in this section, this "divine repayment" will be most fully realized in the "good side" of the Day of the LORD, when Messiah reigns in His earthly kingdom and sets Israel high above all the nations of the earth just as He promised in the Blessings and Curses sections of Deuteronomy (cf Dt 28:1) Joel 2:25 is translated in the Septuagint with the verb antapodidomi means to give back in return for something received. The idea is to practice reciprocity with respect to an obligation. Well, the LORD in the strictest sense owes us nothing, but because of His great grace, mercy and lovingkindness (and commitment to covenant, especially the Abrahamic and then the New Covenant), He bestows blessings in abundance on those who return and rend their hearts and not their garments. To be sure, in this context, this promise is given to repentant Israel (cf Joel 2:12, 13) but the principle applies to any person who expresses genuine repentance! Matthew
Joel 2
MacArthur - The abundance of material blessings would be followed by the outpouring of spiritual blessings. When coupled with the other temporal phrases within the passage (“in those days” [Joel 2:29] and “before the great and awesome day of the LORD comes” [Joel 2:31]), the term points to a Second Advent fulfillment time frame. (Italics added for emphasis) Duane Garrett - The text is not specific in regard to chronology, but it implies that the gift of the Spirit would come after the nation had recovered from the agricultural and military disasters Deuteronomy had foretold. In 2 Sa 2:1; 8:1; 10:1; 13:1; 21:18, the same Hebrew phrase is translated “in the course of time.” Indeed, the temporal aspect is of minimal significance here; what really matters is that this is a new and distinctive manifestation of the Day of the Lord. According to Acts 2:17, Peter understood this phrase in an eschatological sense and so paraphrased it as ἐν ταῖς ἐσχάταις ἡμέραις (“in the last days”). The LXX has μετὰ ταῦτα, “after these things.” Peter’s transformation of the text implies that he believed that he and his contemporaries had witnessed the beginning of the messianic age. Warren
Joel 2
MacArthur - Such phenomena are a common feature of Day of the Lord prophecy (see Isa 13:9, 10; Eze 32:7, 8; Joel 2:10, 31; 3:15; Am 8:9). The ultimate fulfillment of these prophecies takes place during the time of the Beast's reign (Rev 6:12, 13; 8:12). (MacArthur Study Bible) Mark 13:24-26 “But in those days, after that tribulation, THE SUN WILL BE DARKENED AND THE MOON WILL NOT GIVE ITS LIGHT, 25 AND THE STARS WILL BE FALLING from heaven, and the powers that are in the heavens will be shaken. 26 “Then (WHEN? WHEN THEY SEE THESE COSMIC SIGNS) they will see THE SON OF MAN COMING IN CLOUDS with great power and glory. Luke 21:25 “There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves,:26 men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken. 27 “Then (WHEN? AFTER THE COSMIC SIGNS JUST DESCRIBED) they will see THE SON OF MAN COMING IN A CLOUD with power and great glory. Keil and Delitzsch - In the heavens the sun is darkened, and the moon assumes a dull, blood-red appearance. These signs also have their type in the Egyptian plague of darkness (Exodus 10:21ff.). The darkening and extinction of the lights of heaven are frequently mentioned, either as harbingers of approaching judgment, or as signs of the breaking of the day of judgment (it was so in Joel 2:2-note, Joel 2:10-note, and is so again in Joel 3:14-note: see also Isaiah 13:10; 34:4; Jeremiah 4:23; Ezekiel 32:1-8; Amos 8:9; Matthew 24:29; Mark 13:24; Luke 21:25). What we have to think of here, is not so much periodically returning phenomena of nature, or eclipses of the sun and moon, as extraordinary (ED: SUPERNATURAL) obscurations of the sun and moon, such as frequently occur as accompaniments to great catastrophes in human history (Keil and Delitzsch Commentary on the Old Testament - Volume 10: The Minor Prophets) Before the great and awesome day of the LORD comes - Do not miss the context, for although the Day of the LORD (SEE SCHEMATIC ABOVE) is a Day of when God's wrath is poured out, it is also a Day of mercy for all those who call on the Name of the LORD, for as the next verse says, they will be delivered from the wrath of God. Life Application Study Bible - In this Day of judgment and catastrophe, therefore, some will be saved (cf Joel 2:32). God's intention is not to destroy but to heal and to save. However, we must accept His salvation or we will certainly perish with the unrepentant. Will the sun really be turned to darkness and the moon to blood (Joel 2:31)? Joel 2:32 "And it will come about that whoever calls on the name of the LORD Will be delivered; For on Mount Zion and in Jerusalem There will be those who escape, As the LORD has said, Even among the survivors whom the LORD calls. that whoever calls on the name of the LORD Will be delivered: Ps 50:15 Jer 33:3 Zec 13:9 Acts 2:21 Ro 10:11-14 1Co 1:2 For on Mount Zion and in Jerusalem: Isa 46:13 59:20,21 Ob 1:17,21 Joh 4:22 Ro 11:26 Heb 12:22 Even among the survivors whom the LORD calls: Isa 10:22 11:11,16 Jer 31:7 Mic 4:6,7 5:3,7,8 Joh 10:16 Ac 2:39 15:17 Ro 8:28-30 9:24,27 11:5,7 2Th 2:13,14 WHOEVER CALLS ON THE NAME OF JEHOVAH WILL BE SAVED The English pronoun "whoever" means someone or anyone who does a particular thing or is in a particular situation; no matter who; regardless of who; whatever person : no matter who. In other words the door of salvation by grace through faith is wide open no matter who you are, where you were born, what race you are, what horrendous sin you have committed, etc, etc. The blood of Jesus is sufficient and efficacious to provide full atonement for the sins of whoever calls on His Name. Have you called on His Name? And it will come about - When will it "come about?" Primarily the context is the destructive Day of the LORD. In a sense every day is a day of destruction to an unbeliever, for if they die that day, they will go to eternal destruction (see eternal punishment). But if they cry out before they die, their day of destruction mercifully and miraculously becomes their day of deliverance! And on every repentant soul God will pour out His Spirit (Joel 2:28). The psalmist echoes the truth in Joel 2:32 writing "Then I called upon the name of the LORD: "O LORD, I beseech You, save (malat; Lxx = rhuomai = rescue from severe, acute danger!) my life!" (Ps 116:4) Keil and Delitzsch - it is only by the world and its children that the terrible day of the Lord is to be feared; to the children of God it brings redemption (Luke 21:28). Whoever calls upon the name of Jehovah, i.e., the believing worshippers of the Lord, will be exempted from the judgment. "Calling upon the name of Jehovah" signifies not only the public worship of God, but inward worship also, in which the confession of the mouth is also an expression of the heart. (cf Ro 10:9-10-note)...Even the Rabbins, with the exception of R. Mose Hakkohen in Aben Ezra, who sees only a reference to some event in Joel's own time, expect the fulfillment to take place in the future on the advent of the Messiah (Yarchi, Kimchi, Abarb.)....The outpouring of the Spirit of God, or the communication of it in all (His) fullness to the covenant nation (Keil is referring to the literal nation of Israel), without any limitation whatever, is a standing mark (ED: A SIGN OR INDICATION) of the Messianic times (cf Isaiah 32:15 with Isa 11:9+ and Isa 54:13) or New Covenant (Jeremiah 31:33-34-note; Ezekiel 36:26ff-note.; Zechariah 12:10-note) (ED: SEE New Covenant in the Old Testament). (Ibid) It is notable that Joel 2:32 is quoted twice in the New Testament, once by Peter at Pentecost and once by Paul in the book of Romans. Notice that in both quotations the pronouns "everyone" and "whoever" indicate that God has opened the door of salvation not only to Jews but to Gentiles, as the context of Paul's quotation makes crystal clear when he states in Ro 10:12 that there is no distinction between Jew and Greek! Acts 2:21+ ‘AND IT SHALL BE THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED.’ Ro 10:12-13+ For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; for “WHOEVER (JEW OR GENTILE) WILL CALL ON THE NAME OF THE LORD WILL BE SAVED.” That whoever calls on the Name of the LORD will be delivered - This has to be one of the greatest promises in all of Scripture! All of us who have been delivered from the wrath to come (1 Th 1:10+) by grace through faith, have experienced Jehovah's supernatural salvation on the day we called on the Name of the LORD Jesus Christ, our Deliverer. In other words we were included in the "everyone" and "whoever" just quoted above in the NT passages from Acts and Romans. The prophet Zechariah alludes to the whoever amony Israel that call upon His Name... “And I will bring the third part through the fire (THE BELIEVING REMNANT OF ISRAEL WHO COME THROUGH THE "FIRE" OF Jacob's Distress), Refine them as silver is refined, And test them as gold is tested. They will call on My name (THEY ARE PART OF THE "WHOEVER" of Joel 2:32), And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The LORD is my God.’” (THIS IS THE LANGUAGE OF THE NEW COVENANT - cp Jer 31:31-35, especially Jer 31:33+) (Zechariah 13:9+) And so in Joel 2:32 a Jewish prophet is speaking to Jewish hearers and telling them that they too can be delivered from the wrath of the Day of the LORD by their Strong Deliverer. Paul says it this way Romans 11 I say then, God has not rejected His people (HE IS SPEAKING OF HIS CHOSEN PEOPLE - EVEN THOUGH THEY FOR THE MOST PART HAD REJECTED HIM), has He? May it never be! (PERISH THE THOUGHT ALL YOU WHO THINK OR WHO TEACH THAT GOD IS FINISHED WITH ISRAEL AND THAT ALL OF THE PROMISES OF ISRAEL NOW HAVE PASSED ON TO THE CHURCH! AWAY WITH THAT THOUGHT PAUL WOULD SAY!) For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 2 God has not rejected His people (CHOSEN PEOPLE) whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah (A JEWISH PROPHET), how he pleads with God against Israel? 3 “Lord, THEY HAVE KILLED YOUR PROPHETS, THEY HAVE TORN DOWN YOUR ALTARS, AND I ALONE AM LEFT, AND THEY ARE SEEKING MY LIFE.” 4 But what is the divine response to him? “I HAVE KEPT for Myself SEVEN THOUSAND (JEWISH) MEN WHO HAVE NOT BOWED THE KNEE TO BAAL.” 5 In the same way then, there has also come to be at the present time a remnant (OF JEWISH PEOPLE WHO BELIEVE IN MESSIAH) according to God’s gracious choice. 6 But if it is by grace, it is no longer on the basis of works (LIKE THE PHARISEES AND SO MANY OTHER PIOUS JEWS HAVE BEEN HOPING TO ATTAIN RIGHTEOUS STANDING BEFORE GOD), otherwise grace is no longer grace (GRACE IS FREE FAVOR, WORKS EARN FAVOR, THE FIRST GLORIFIES GOD, THE LATTER GLORIFIES MAN AND GOD WILL SHARE HIS GLORY WITH NO MAN!).....(Ro 11:26) and so all Israel will be saved (ALL THAT BELIEVE IN MESSIAH - SEE Zechariah 12:10-14-note Zech 13:1-note and Zech 13:8-9-note); just as it is written (AND STANDS IMMUTABLY WRITTEN!), “THE DELIVERER (rhuomai) WILL COME FROM ZION, HE WILL REMOVE (apostrepho) UNGODLINESS FROM JACOB.” 27 “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY (aphaireo) THEIR SINS.” 28 From the standpoint of the Gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers; 29 for the gifts and the calling of God are IRREVOCABLE (ametameletos - THERE IS ABSOLUTELY NO "WIGGLE ROOM," NO "FINE PRINT," AT THE BOTTOM OF GOD'S COVENANT AGREEMENT, FOR THOSE WHO TEACH THAT GOD HAS REVOKED HIS COVENANT PROMISES MADE LITERALLY WITH LITERAL ISRAEL AND REPLACED LITERAL ISRAEL WITH "SPIRITUAL ISRAEL" AKA, THE CHURCH! THIS FALSE DOCTRINE CANNOT STAND THE TEST OF GOD'S PLUMB-LINE, THE WORD OF TRUTH! IT IS SURELY THE DOCTRINE OF DEMONS!). Ro 11:1-6+ and Romans 11:26-29+) Will be delivered (04422)(malat) means to escape (as if by slipperiness), to release, deliver, rescue. Notice the first uses of malat in Ge 19:17, 19, 20, 22 in the context of escaping God's destruction of Sodom and Gomorrah. So just as God provided a way of escape (or deliverance) from the day of His wrath on Sodom and Gomorrah, here in Joel 2:32 He provides a way of escape from the pouring out of His wrath on the ungodly world in the Day of the LORD! We see a similar use of one escaping with their physical life when Saul was trying to kill David and "David fled and escaped that night....Michal let David down through a window, and he went out and fled and escaped." (1 Sa 19:10, 12) And later David said "There is nothing better for me than to escape into the land of the Philistines....and I will escape from his hand.” (1 Sa 27:1) "Sparks of fire leap forth" in (Job 41:19) gives us a great word picture of escape as sparks leap out of the fire which is especially apropos in the context of the use in Joel 2:32 which describes the way of escape from the Day of the LORD which is likened to a fire by Joel (Joel 2:3-note) and by the prophet Zephaniah who writes that "Neither their silver nor their gold Will be able to deliver them On the day of the LORD’S wrath; And all the earth will be devoured In the fire of His jealousy, For He will make a complete end, Indeed a terrifying one, Of all the inhabitants of the earth. (Zeph 1:18) Ps 124:7 uses malat twice to give us another word picture of a bird escaping the trappers "Our soul has escaped as a bird out of the snare of the trapper; the snare is broken and we have escaped." (Ps. 124:7). In Job three times malat describes escape from some type of calamity (Job 1:15-17, 19). Malat describes rescue from death in Esther 4:13; Ps. 89:48; Amos 2:14, 15. In Proverbs we read "the descendants of the righteous will be delivered" (Pr 11:21) and "he who walks wisely will be delivered" (Pr 28:26) which contrasts with "he who tells lies will not escape." (Pr 19:5) Psalm 107:20 says God "sent His word and healed them, and delivered (malat) them from their destructions." Psalm 116:4 Then I called upon the name of the LORD: "O LORD, I beseech You, save my life!" I love God's Word - This same Hebrew verb malat is used by Daniel in his description of the Day of the LORD, writing Now at that time (WHAT TIME? YOU HAVE TO GO BACK AND READ WHAT HAS BEEN HAPPENING SINCE Da 11:36-45-note) Michael, the great prince who stands guard over the sons of your people (MICHAEL'S "ASSIGNMENT" HAS ALWAYS BEEN "ISRAEL"), will arise. And there will be a time of distress (SEE SIMILAR WORDS BY JESUS - Mt 24:21+; SEE ALSO Great Tribulation AND Time of Jacob's Distress) such as never occurred since there was a nation until that time (THIS SHOULD SOUND FAMILIAR BY NOW - RECALL JOEL'S SIMILAR "TIME PHRASE" IN Joel 2:2-SEE COMMENTS IN THE CONTEXT OF HIS DESCRIPTION OF THE DAY OF THE LORD); and at that time your people, everyone who is found written in the book, will be rescued (Hebrew = malat; = Lxx [Theodotion] = sozo). (Daniel 12:1-commentary) Carr has an interesting note on malat - malaṭ is one word of the cluster that includes gāʾal, yāshaʿ, nāṣal, plālaṭ and shālôm. These words are translated in the LXX by several Greek words: sōzō (including diasōzō and anasōsō) about seventy times, hryomai eight times, and exaireō five times. This distribution suggests that they have similar meanings with somewhat different emphases. (Theological Wordbook of the Old Testament) Malat - 93x in 85v - certainly rescue(1), deliver(7), delivered(9), escape(26), escaped(25), escapes(3), gave birth(1), get away(1), lay(1), leap forth(1), left undisturbed(1), rescue(2), rescued(4), retain(1), save(8), saved(2). Gen. 19:17; Gen. 19:19; Gen. 19:20; Gen. 19:22; Jdg. 3:26; Jdg. 3:29; 1 Sam. 19:10; 1 Sam. 19:11; 1 Sam. 19:12; 1 Sam. 19:17; 1 Sam. 19:18; 1 Sam. 20:29; 1 Sam. 22:1; 1 Sam. 22:20; 1 Sam. 23:13; 1 Sam. 27:1; 1 Sam. 30:17; 2 Sam. 1:3; 2 Sam. 4:6; 2 Sam. 19:5; 2 Sam. 19:9; 1 Ki. 1:12; 1 Ki. 18:40; 1 Ki. 19:17; 1 Ki. 20:20; 2 Ki. 10:24; 2 Ki. 19:37; 2 Ki. 23:18; 2 Chr. 16:7; Est. 4:13; Job 1:15; Job 1:16; Job 1:17; Job 1:19; Job 6:23; Job 19:20; Job 20:20; Job 22:30; Job 29:12; Job 41:19; Ps. 22:5; Ps. 33:17; Ps. 41:1; Ps. 89:48; Ps. 107:20; Ps. 116:4; Ps. 124:7; Prov. 11:21; Prov. 19:5; Prov. 28:26; Eccl. 7:26; Eccl. 8:8; Eccl. 9:15; Isa. 20:6; Isa. 31:5; Isa. 34:15; Isa. 37:38; Isa. 46:2; Isa. 46:4; Isa. 49:24; Isa. 49:25; Isa. 66:7; Jer. 32:4; Jer. 34:3; Jer. 38:18; Jer. 38:23; Jer. 39:18; Jer. 41:15; Jer. 46:6; Jer. 48:6; Jer. 48:8; Jer. 48:19; Jer. 51:6; Jer. 51:45; Ezek. 17:15; Ezek. 17:18; Ezek. 33:5; Dan. 11:41; Dan. 12:1; Joel 2:32; Amos 2:14; Amos 2:15; Amos 9:1; Zech. 2:7; Mal. 3:15 Michael Bentley asks "But does this mean that everyone will be saved in the end? No, because this is not the teaching of Scripture. Writing about Mammoth Hot Springs in the Yellowstone National Park, USA, Theo Laetsch stated, ‘A thirsty man may stand at the brink of Mammoth Springs and die of thirst if he refuses to drink water. A man may be offered the full measure of the Holy Spirit and his sanctifying power; he will remain in spiritual death and die eternal death if he refuses, rejects, this gift.’ When the Bible states that ‘everyone who calls on the name of the LORD will be saved’, it means that all those who call in faith, believing on the name of the Lord Jesus Christ, will be delivered from hell. This does not mean that grace is only available for those who feel so frightened that they call on the Lord to have mercy on them. Throughout the Old Testament, we find that it was those who acknowledged that the Lord was their God who ‘called upon him’. During the days of Seth ‘men began to call on the name of the LORD’ (Gen. 4:26), and Abram ‘built an altar to the LORD and called on the name of the Lord’ (Gen. 12:8)." (Opening Up Joel) For on Mount Zion and in Jerusalem there will be those who escape - Mount Zion in this context would seem to refer to the smaller area of the Temple Mount which is present in the confines of the city of Jerusalem. And so even though Joel 2:3 states "nothing at all escapes (peletah)" here God does provide an "escape clause" so to speak. The word for escape here in Joel 2:32 is the same as in Joel 2:3-note which also uses peletah. It is also worth noting that the Septuagint (Lxx) translates peletah in both Joel 2:3 and Joel 2:32 with the great verb anasozo which is derived from sozo which commonly used in the NT to describe spiritual salvation. So while it is true that nothing at all escapes the devastation in the Day of the LORD, God provides a way of escape to all who call on the name of the LORD! Glory! Hallelujah! Our God is mighty to save (see this topic) and in the midst of wrath, He remembers mercy! (cf Habakkuk 3:2-note) Why this focus on Mt Zion and Jerusalem? Because in the future Day of the LORD, the world will come against God's holy city in a futile attempt to completely annihilate Israel (cf Joel 3:2-note, Joel 3:12-note, cf Zech 14:2-note). The world will be defeated and Messiah will establish His earthly kingdom ruling from Zion (today known as Temple Mount) in Jerusalem as described by Joel (Context = Multitudes, multitudes in the valley of decision Joel 3:14-15) The LORD roars from Zion and utters His voice from Jerusalem, and the heavens and the earth tremble. But the LORD is a refuge for His people And a stronghold to the sons of Israel. Then (after the Gentiles are defeated - cf Campaign of Armageddon) you will know that I am the LORD your God, Dwelling in Zion, My holy mountain. So Jerusalem will be holy, And strangers will pass through it no more. (Joel 3:16-17-note) Mount Zion (06726) See in depth discussion of Tsiyyon above. Keil and Delitzsch note that peletah is "not deliverance, but that which has escaped, or, in a collective sense, those who have escaped the judgment, as the synonym serīdīm (see sarid), which follows, clearly shows." (Ibid) Escape (06413)(peletah from palat = deliver, rescue) is a feminine noun meaning deliverance, something delivered, a remnant (2 Ki 19:30-31).Jacob split his group into two camps so that if Esau attacked one, the other could escape (Gen. 32:8). TWOT adds that "those who have escaped do not owe their survival to simply fortuitous circumstances or luck. Their survival is only of God's mercy. As a matter of fact, pelêṭâh means not only "escape" but also "deliverance," as in 2 Chr 12:7. "In a little while I will grant them deliverance." Cf. also the statement of Joseph (Ge 45:7): "God sent me before you to make sure that your race would have 'survivors' in the land." The goodness of God in preserving a remnant, rather than liquidating the race, is especially emphasized in Ezra 9:8, 13-15." See also a redeemed remnant. Isaiah describes those who escape the wrath of God in the Day of the LORD... In that day (THIS IS THE "GOOD SIDE" OF THE DAY OF THE LORD - "THE MORNING AFTER THE NIGHT" SO TO SPEAK - IN THE MILLENNIUM) the Branch of the LORD will be beautiful and glorious, and the fruit of the earth will be the pride and the adornment of the survivors (peletah) of Israel. (Isaiah 4:2-commentary) The prophet Obadiah also describes escape in "the day of the LORD (which) draws near on all the nations." (Obadiah 1:15) “But on Mount Zion (NOTE THIS IS EXACTLY THE SITE JOEL MENTIONS) there will be those who escape (peletah; Lxx uses soteria), and it will be holy. And the house of Jacob will possess their possessions. (Obadiah 1:17) Comment: The Hebrew word peletah is translated in the Septuagint with the noun soteria which in the NT describes salvation or deliverance, especially rescue from danger as with Noah who "in reverence prepared an ark for the salvation (soteria) of his household." (Heb 11:7). Soteria is the word that describes the deliverance brought by Jesus Christ Luke recording "To give to His people the knowledge of salvation (soteria) by the forgiveness of their sins, " (Luke 1:77-note) Survivors (08300)(sarid from sarad = to escape, to flee) is a masculine noun which means those who survive or remain after a judgment or a battle. It is a person who has fled from a battle, that is, a "survivor." In Job 20:21 sarid describes physical things that had not been devoured. All other uses describe those who escape an enemy onslaught. In the negative sense sarid describes situations where there are no survivors (Nu 21:35; Josh 10:28; Jer 42:17). Keil and Delitzsch note that "Sârīd is one who is left after a judgment or a battle; hence in Jeremiah 42:17 and Joshua 8:22 it is connected with pâlīt (one who has escaped from destruction), so that here serīdīm and peletah are actually alike, the serīdīm being just the escaped ones upon Mount Zion." Sarid - 28x in 28v - left(1), remains(1), remnant(2), survived(1), survivor(13), survivors(8), who survived(2). Nu 21:35; Num. 24:19; Deut. 2:34; Deut. 3:3; Jos. 8:22; Jos. 10:20; Jos. 10:28; Jos. 10:30; Jos. 10:33; Jos. 10:37; Jos. 10:39; Jos. 10:40; Jos. 11:8; Jdg. 5:13; 2 Ki. 10:11; Job 18:19; Job 20:21; Job 20:26; Job 27:15; Isa. 1:9; Jer. 31:2; Jer. 42:17; Jer. 44:14; Jer. 47:4; Lam. 2:22; Joel 2:32; Obad. 1:14; Obad. 1:18 Whom the LORD calls - Those who call on the Name of the LORD are those whom He has called. See What is the effectual calling/call?