Joel 2

Joel 2

Morris has a reasonable approach to Joel 2 - The description of the invading host in this chapter goes well beyond even a legitimate metaphorical description of an invading swarm of locusts, as terrible as that can be. Such locust plagues have occurred many times in the Middle East and elsewhere. They might well compare to the great armies that will invade the Holy Land in the last days, but the comparison does not emphasize the reality described here. (Defender's Study Bible) Joel 2:3 A fire consumes before them And behind them a flame burns. The land is like the garden of Eden before them But a desolate wilderness behind them, And nothing at all escapes them. fire: Joe 1:19,20 Ps 50:3 Am 7:4 the land: Ge 2:8 13:10 Isa 51:3 Eze 31:8,9 and behind: Joe 1:4-7 Ex 10:5,15 Jer 5:17 Zec 7:14 GOD REDUCES A LAND LIKE EDEN TO A DESERT WASTELAND A fire consumes before them And behind them a flame burns. The land is like the garden of Eden before them but a desolate wilderness behind them, And nothing at all escapes them - This description is more enigmatic or problematic, as it is typical of the devastating destruction wrought by a massive invasion of locusts (Joel 1:19-20-note). As noted in fact in Joel 2:2-9 most of the phrases he uses could be understood as descriptions of a massive locust invasion. These passages however in the overall context of Joel's emphasis of the Day of the Lord (Joel 1:15 Joel 2:1 Joel 2:11 Joel 2:31 Joel 3:14), a day like none other (even unlike devastating locusts plagues of the past), go far beyond an infernal insect infestation. As we have proposed above, these vivid depictions by Joel give us some sense (a foreshadowing) of the horrors to come when Israel is invaded by the armies of the world (Zech 14:2-note) in the Last Days. And so while it is reasonable on one level to see all of the striking phrases in Joel 2:2-9 as descriptive of invading armies of locusts, the context (especially, the repeated emphasis on the Day of the LORD) also makes it just as reasonable to see these descriptions on a deeper level as but faint shadows of an even more fierce final future invasion of the land of Israel by the God-hating, Anti-Semitic nations of the world. Consumes is the Hebrew verb akal (used in Joel 1:4, 19, 20, 2:3, 5, 25, 26) meaning to eat (Lxx = analisko) Garrett adds this note on fire - it is also noteworthy that armies of the ancient world regularly burned the fields of lands they invaded. (New American Commentary - Volume 19A - Hosea-Joel) Zephaniah associates fire with the Day of the LORD 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) Like the Garden of Eden (cf Ge 2:5-10) - This comparison to Eden is confirmation that Joel and the people of his time believed in the historicity of the garden of Eden. A desolate wilderness (cf Hos. 2:12; Amos 7:9) Desolate (08077)(shemamah noun from shammah ) means desolation or waste and can refer to the condition of land, cities and houses as a result of neglect or devastating war (e.g., Ex. 23:29; Lev. 26:33; Isa. 1:7) and of Israel's idols as a result of God's judgment (Mic. 1:7). It is used figuratively of princes being clothed with devastation under the same conditions (Ezek. 7:27). God's judgment is figuratively referred to as His cup of desolation (Ezek 23:33). Joel uses shemamah 3x - Joel 2:3, Joel 2:20, Joel 3:19. NO ESCAPE UNLESS GOD PROVIDES A WAY! And nothing at all escapes them - No escape! This clarifies the totality of the destruction. (cf use in 2Chr 20:24). However God gives an "escape clause" so to speak using this same Hebrew verb peletah escape one other time in this chapter 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. (Joel 2:32-note) Comment: Notice translates peletah in both Joel 2:3 and Joel 2:32 with the great verb anasozo (root verb sozo = to deliver, save, rescue, etc) which means save, deliver, rescue. Only NT use is in Heb 10:14. So it is true that nothing at all escapes (the devastation in the Day of the LORD), God provides a way of escape to any and all who call out to Him! In the midst of wrath, God remembers mercy! (cf Habakkuk 3:2-note) 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... Isaiah 4:2-commentary 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. Gilbrant on peletah - The noun pelêtāh is derived from the verb pālat (HED #6647), which means "to escape," "to deliver." It is variously translated "fugitive," "remnant," and by extension, "deliverance." For example, Gen. 45:7 describes how Joseph understood all that happened to him since his brothers had sold him into slavery: "God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance." The preservation of a holy remnant is seen throughout the OT (see especially Ezra 9:8, 13ff). The idea of a remnant can first be found in Deut. 4:27-31 (also 28:62-68; 30:1-10). In these verses, Moses warns Israel that they will one day be scattered among the nations, but that God will preserve a remnant who will return from captivity. Later prophets specified Assyria and Babylon as the two nations from which God would save a remnant. This concept was extended to a righteous remnant who would be gathered to the Messiah when He established his kingdom. Clearly, God—not strength, fate or fortune—allowed a remnant to exist. Isaiah 37:31f is one passage that is quite explicit on this matter. The promise of Sennacherib's destruction is accompanied by the assurance that out of Jerusalem would come a remnant and that "The zeal of the Lord of hosts shall do this" (Isa 37:32). In spite of captivity, there would be future deliverance. This same promise to the people of God was proclaimed by the prophet Joel. In judgment, the Lord's army of locusts would create a desert wasteland out of a land as fertile and rich as Eden: "Nothing shall escape them" (Joel 2:3). Nevertheless, the promise remained, "And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance" (Joel 2:32). The enemies of God have an opposite promise. Babylon, for example, will be surrounded by her enemies. God said to them, "Encamp all around her; let no one escape" (Jer. 50:29NIV). At the end of the age, the Antichrist, the "king who exalts himself" and says unheard-of things against the Lord (see Da. 11:36), "shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape" (Da 11:42). In a prophecy against Moab, Obadiah extends the following admonition: "The day of the Lord is near upon all the heathen: as you have done, it will be done to you; your reward will return upon your own head.... But on Mount Zion will be deliverance" (Obad. 15, 17). Only those who have called upon the name of the Lord will escape his judgment. (Complete Biblical Library Hebrew-English Dictionary) Peletah - 26x in 26v - deliverance(2), escape(7), escaped(2), escaped remnant(3), escapes(1), fugitives(1), survivors(5), what has escaped(1), who have escaped(1), who escape(1), who escaped(2). Gen. 32:8; Gen. 45:7; Ex 10:5; Jdg. 21:17; 2 Sam. 15:14; 2 Ki. 19:31; 1 Chr. 4:43; 2 Chr. 12:7; 2 Chr. 20:24; 2 Chr. 30:6; Ezr. 9:8; Ezr. 9:13; Ezr. 9:14; Ezr. 9:15; Neh. 1:2; Isa. 4:2; Isa. 10:20; Isa. 15:9; Isa. 37:32; Jer. 25:35; Jer. 50:29; Ezek. 14:22; Dan. 11:42; Joel 2:3; Joel 2:32; Obad. 1:17 Joel 2:4 Their appearance is like the appearance of horses; And like war horses, so they run. LOCUSTS LIKENED TO MARCHING WAR HORSES Their appearance is like the appearance of horses; And like war horses, so they run - Locust heads look a bit like the head of a horse. One could see this comparison to horses running as a description of locusts as they run along the ground. David Levy - There is an old Arab saying that declares, “In the locust, slight as it is, there is the nature of ten of the larger animals-the face of a horse, the eyes of an elephant, the neck of a bull, the horns of a deer, the chest of a lion, the belly of a scorpion, the wings of an eagle, the thighs of a camel, the feet of an ostrich, the tail of a serpent.” Some might call this an oriental exaggeration, but ask those who have suffered from the devastating power of the locust, and you will see the truth of this picture. (Friends For Israel) Robert B. Chisholm - The Italian word for locust is cavalette (little horse), and the Germans use the word heapforde (hay horse) in referring to them. This was not new, for Theodoret said centuries ago, “If any one should examine accurately the head of a locust, he will find it exceedingly like that of a horse.” (Robert B. Chisholm, “Joel,” in John F. Walvoord and Roy B. Zuck, eds., The Bible Knowledge Commentary) John has a parallel description of the demonic forces in the last days... Revelation 9:7 The appearance of the locusts was like horses prepared for battle; and on their heads appeared to be crowns like gold, and their faces were like the faces of men. (See Garland's analysis). And like war horses so they run - The locusts of Joel's day foreshadowing the enemy invasion of Israel in the last days. Henry Morris - Horses were not used for agricultural purposes in ancient times, but were the most feared military equipment (Ex. 15:1ff.,19; Deut. 20:1; Josh. 11:4). The simile continues with “like chariots” (v. 5); “like a strong people” (v. 5); “like mighty men” (v. 7); and “like men of war” (v. 7). David Levy on the locust plague of Revelation 9 - To those who faced and fought the locust plague in Judah, it seemed like a living hell on earth. But this was a vivid type of a more vicious locust plague which will descend on the whole earth during the Great Tribulation. In that day, the fifth trumpet of judgment will be blown (Rev. 9:1) and with it will be opened the bottomless pit, out of which will emerge smoke so dense that it will darken the atmosphere, blotting out the light of day (Rev. 9:2). Coming out of this black pit of Hell will be a swarm of locusts (Rev. 9:3) which almost defies description. Their look will be horrifying! They will come forth “like horses prepared unto battle; and on their heads were, as it were, crowns like gold, and their faces were like the faces of men. And they had hair like the hair of women, and their teeth were like the teeth of lions. And they had breastplates, as it were breastplates of iron; and the sound of their wings was like the sound of chariots of many horses running to battle. And they had tails like scorpions ...” (Rev. 9:7-10). Are these real locusts? No, since they will not feed on grass or any green thing, but will sting men like scorpions for five months-those who are without the seal of God in their foreheads (Rev. 9:4). Then who are they? They are demonic spirits which will take on this strange body, so vile and wretched that they will have been chained in the bottomless pit for centuries (Jude 6), so vile and wicked that they could not be allowed freedom to roam the earth. Their king will be none other than Satan himself, who is called Abaddon in Hebrew and Apollyon in Greek (Rev. 9:11), meaning the destroyer. The locusts will use their tails to sting all unsaved people on earth for five months (Rev. 9:3, 5, 10). The sting will be so painful in its agony and duration that people will try to commit suicide in order to be relieved of their torment. For people to seek death shows the severity of their torment, but death will flee from them (Rev. 9:6). Here is a picture of the final Hell that awaits them in eternity! Men will be tormented without relief, desiring to die, only to find their suffering to be eternal. Notice, this horrible locust plague, as well as the sixth trumpet judgment (Rev. 9:13-20), will not bring repentance! In fact, mankind will become more vile, manifesting his wickedness without restraint. He will be given over to a reprobate mind which will express itself in the worship of demons, idolatry, murders, sorceries, fornication and theft (Rev. 9:20-21). Earth will be a living hell! (Friends of Israel) Tony Garland's discussion of THE LOCUSTS of Revelation 9:7 Up to this point, the creatures which come up out of the bottomless pit have been identified as “locusts” (Rev. 9:3). Now, John begins a series of descriptions which are similitudes—representations which approximate what he sees concerning the locusts. Comparative terms such as homioōma (likeness, image, form, appearance), homoios (like, similar), and hōs (as, like) will occur frequently in the descriptions which follow. As elsewhere in this book (Revelation), much of what John is shown exceeds anything he has seen before and so he struggles to relate the vision using similes which provide an approximation of what he is being shown. These comparative terms do not provide license for fanciful symbolism or allegorical interpretation—they represent the closest similarity which John knew for describing what he saw. If anything, they provide support for understanding John’s description as closely accurate of the reality before him. Before continuing with our study of this passage, we feel it is important to discuss how we are to understand the seemingly fantastic description of the locusts (and the horses and horsemen of the sixth trumpet) which follow in this chapter. Many find their description so unbelievable that they are driven to spiritualize the passage: Many commentators interpret the plague as a condition of sinful life rather than an eschatological event. Hendricksen sees the description as “the operation of the powers of darkness in the soul of the wicked during this present age” (p. 147). For Hengstenberg it is the hellish spirit that penetrates the earth (I, pp. 429 ff), and for Dana, the forces of decay and corruption which God will use to undermine the Roman Empire (pp. 126 ff). (Mounce - Book of Revelation) As we have observed in our discussion of Interpreting Symbols, the decision to depart from a literal interpretation, which recognizes figures of speech, is a serious one for it places the interpreter upon a sea of subjectivity. Moreover, if all this chapter is meant to teach is general moral principles or even the depravity of men (Jer. 17:9), then how does one explain the excessive details of the vision? What possible purpose could they serve? Why not say the same thing with far fewer words? No, what is being described here is real, literal, and important to understand in detail else God would not have “wasted” words on it. We would ask the reader to keep in mind several considerations: Demonic Capabilities - We know next to nothing concerning the demonic realm and especially the transformative capabilities of angels—be they elect or fallen. Scripture records that angels are “ministering spirits” (Ps. 104:4; Heb. 1:7, 14), yet they appear in numerous passages as anatomically accurate human men. When Isaiah, Ezekiel, and John are shown the seraphim and cherubim, there is considerable difficulty describing their appearance in a manner that we could possibly grasp (Isa. 6:2; Eze. 1:10; 10:14; Rev. 4:7). The description of Satan, the “anointed cherub,” is equally fantastic (Eze. 28:12-14). Thus, we should not be surprised to find malevolent beings of immense spiritual and transformative powers with such fantastic descriptions. “They seem, from their description, to be a kind of Infernal Cherubim. The horse, the man, the lion, and the scorpion are combined in them [Rev. 4:7].” Size of the Locusts - We know nothing concerning the size of the demonic locusts. Depending upon their similarity to earthly locusts, they are likely between 0.5 to 7 inches (13 to 175 mm.). In other words, these demon locusts may be on the scale of insects. The fact that they have a painful, and possibly poisonous sting, which does not kill their victims also points in this direction. For if the locusts were much larger than their largest earthly counterparts, then the sting alone could easily be a mortal wound. Fantastic Appearance of Natural Insects - When asked to describe a simple spider or dragonfly when viewed under a magnifying glass or a flea under a microscope, how many of us would resort to similes like those of John (Rev. 9:7-10, 17-19)? Most, if not all of us! The simple fact is that known insects of the natural world are almost equally bizarre—but lacking in demonic power—to those described here. Consider the following description. The creature had four wings, each of which was covered with something like 250 thousand scales, and a tripartite body with a head as it were with six thousand eyes. Two long hair-like whips extended from its head with which it guided itself over immense distances. Its tongue was like a fire hose and one fourth the length of its body and it pranced upon six legs, the forelegs of which terminated in six needle-like spears. A bizarre fantasy? Not at all! A female monarch butterfly. A rather benign insect at that! Once we trade in the Golden Rule of Interpretation for the fools gold of symbolism and allegory, we embark upon a sea of conjecture concerning the identification of this judgment. Bullinger and Seiss, in defense of a literal understanding, identify the mischief which results from jettisoning a literal interpretation: The most common interpretation sees the fulfilment of this judgment in the Invasion of Europe by the Turks. In that case the “star” is seen to be Mahomet. His “fall from heaven” means that his family was once high and wealthy; he being an orphan and poor. “To him was given the key of the bottomless pit;” i.e., “he professed to receive a key from God.” So that in his case profession was evidently possession! How he opened the pit the interpreters do not tell us, but the “smoke” was his false teaching. Out of the pit came the locusts. Arbah in Hebrew means a locust. That is quite near enough with them for Arabians, though there could hardly be Mahommedans before Mahomet. . . . The “crowns like gold” were the turbans of linen. “Faces as men” means courage. “They had hair as women:” this refers to the horse tail decorations worn by the Pashas on their heads. (Bullinger, Commentary On Revelation, Rev. 9:12.) Many indeed, consider it mere fancy-work, fiction, and symbol, referring to events in the past history of the race and intended to describe quite other things than are thus literally depicted. But the account is given as an account of realities. There is no difficulty involved in the language employed. The grammatical sense is plain and obvious. Neither is there any intimation whatever of any other sense. And if any other sense was intended, there lives not a man who can tell, with any degree of certainty, what that other sense is. Many and great minds have laboured to make out an allegorical and historical interpretation of these locusts from the pit, but thus far, as Alford has justly remarked, only “an endless Babel” has been the result. Alford gives it up. Stuart gives it up. Hengstenberg gives it up. Vaughan gives it up. Others have given it up. And every candid man just give it up, on any scheme that will consistently interpret the Apocalypse as a whole, or preserve to the sacred records the credit and value which this book claims for its contents. (Seiss, The Apocalypse: Lectures on the Book of Revelation, 207.) The text compares these creatures to locusts. Since most of us have probably never studied the appearance and capabilities of even the household spider in detail, let us be wary to take John’s description seriously knowing that God’s severe judgment at the time of the end will certainly call forth such a devilish reality. “What God says is plain enough. He does not ask us to understand it. He asks us to believe it; and this, by God’s help, we mean to do.” horses - Joel used similar terminology to describe the locust plague of his day—and the demonic plague of this day. Their appearance is like the appearance of horses; and like swift steeds, so they run. With a noise like chariots over mountaintops they leap, like the noise of a flaming fire that devours the stubble, like a strong people set in battle array. (Joel 2:4-5) [emphasis added] We are not alone in understanding Joel’s vision of God’s locust army as depicting something far beyond his immediate event—this ultimate eschatological invading army released from the pit. At the sight of this terrible army of God the nations tremble, so that their faces grow pale. ʿAmmīm means neither people (see at 1 Kings 22:28) nor the tribes of Israel, but nations generally. Joel is no doubt depicting something more here than the devastation caused by the locusts in his own day. (Carl Friedrich Keil and Franz Delitzsch) As will be seen by examining the many similarities between this passage and that of Joel, Joel saw both the local locust plague of his own day, but also understood it as a type (or model) of this demonic locust plague in the final Day of the Lord. Both the natural locusts of Joel’s day and the demonic locusts here represent sovereign judgments of God. (“So among Mohammedans, ‘Lord of the locusts’ is a title of God.”—Fausset, The Revelation of St. John the Divine, Joel 2:11) Like John, he resorted to similitude in comparing the locusts with horses: Such an association is facilitated by three facts: (1) The heads of locusts and horses are similar in appearance. The German and Italian words for “locust” literally mean “hay-horse” [Heupferd] and “little horse” [cavalletta], respectively (Wolff, Joel and Amos, p. 45, n. 46; cf. also Driver, The Books of Joel and Amos, p. 52). (2) Both locusts and human armies advance swiftly. (3) The locusts’ buzzing wings resemble the sound of chariot wheels (for accounts of the sounds made by locusts, see Driver, The Books of Joel and Amos, p. 52). (Robert B. Chisholm, “Joel,” in John F. Walvoord and Roy B. Zuck, eds., The Bible Knowledge Commentary) on their heads were crowns of something like gold - John does not use simile to describe the crowns, but only the material out of which they were made. The crowns they wear also differentiates them from natural locusts. These are from among the hierarchy and rank of fallen angels (Rom. 8:38; Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:10). “Alford understands it of the head of the locusts actually ending in a crown-shaped fillet which resembled gold in its material.”58 “Not actual crowns, but AS crowns. Milligan remarks that any yellow brilliancy about the head of the insect is a sufficient foundation for the figure.”59 More likely, the crowns are an indicator of the victory the locusts will enjoy over their prey. See Crowns. their faces were like the faces of men - This indicates they are intelligent rational beings and not normal locusts. (Revelation 9 Commentary) Joel 2:5 With a noise as of chariots They leap on the tops of the mountains, Like the crackling of a flame of fire consuming the stubble, Like a mighty people arranged for battle. With a noise: Na 2:3,4 3:2,3 Rev 9:9 as of chariots: Isa 5:24 30:30 Mt 3:12 Like a mighty people arranged for battle: Joel 2:2 NOISE ACCOMPANIES THEIR COMING With a noise as of chariots - The sound of their springing and leaping was like that of a two-wheeled war chariot rumbling over the rocky Judean mountains. Swarms of locusts flying can be heard from a distance. And in the future armies approaching Zion will also be awful audible sounds to the ears of the residents of the city. (cf their fate in Zech 14:2-note) In his famous National Geographic article in 1915 Whiting writes "It was one of the last days of February, 1915, that Air. Lewis Larson, to whose skill and energy we are indebted for the superb collection of locust pictures appearing on these pages, returned from the picturesque Ain Fara gorge, which borders on the Wilderness of Judea and is only a few miles east of Jerusalem, with word that swarms of locusts had flown overhead in such thick clouds as to obscure the sun for the time being. However, before they were seen, a loud noise, produced by the napping of myriads of locust wings, was heard, described as resembling the distant rumble of waves, or, as St. John has it, "the sound of their wings was as the sound of chariots of many horses running into battle'' (Rev 9:9), the picture on page 512 vividly portraying Joel's word picture "A day of clouds and thick darkness. As the dawn is spread over the mountains, So there is a great and mighty people' (Joel 2:2) Immediately rumors poured in from the Christian towns of Es Salt, on the uplands east of the Jordan, and Bethlehem, that similar swarms had also visited them, causing much destruction." ("Jerusalem's Locust Plague" J. D. Whiting - National Geographic 28 - December 1915: 511-50) They leap on the tops of the mountains - Locusts are leapers. Duane Garrett proposes that "The locusts were both the symbol for that (future human) army and its precursor, and Joel used language that projected both pictures into the readers’ minds. To use an example from the modern world of computer-aided multimedia, it is as if we see the locusts of chap. 1 “morphing” into soldiers and cavalry before our eyes." (New American Commentary - Volume 19A - Hosea-Joel) Like the crackling of a flame of fire consuming the stubble - The consumption of vegetation by locusts is proverbial. The devastation of the armies of the world will be similar in the last days. Their feeding pierced the air like the crackling of a burning bush or dried stubble NET Note on like...like (Joel 2:3, Joel 2:4 twice, Joel 2:5 twice, Joel 2:7 twice, Joel 2:9) - The repetition of the word of comparison (“like”) in Joel 4–7 should not go unnoticed. The author is comparing the locust invasion to familiar aspects of human invasion. If the preposition has its normal force here, it is similarity and not identity that is intended. In other words, locusts are being likened to human armies, but human armies are not actually present. On the other hand, this Hebrew preposition is also on occasion used to indicate exactitude, a function described by grammarians as kaph veritatis. (Net Notes Joel 2) Like a mighty people arranged for battle - they leave impression of a military horde outfitted for battle with helmet and flexible mail covering. All of the descriptions in this passage could be readily applied to the invasion of the locusts, but they also foreshadow a literal future invasion. While Joel 2:5 uses a term of comparison ("like a mighty people..."), in Joel 2:2 he writes that in "a day of darkness and gloom, A day of clouds and thick darkness...there is a great and mighty people; There has never been anything like it, Nor will there be again after it To the years of many generations." In other words, Joel uses parallel descriptions, Joel 2:2 being a literal description of a mighty people who will come on the nation of Israel in a unique, "one of a kind" time period. In Joel 2:5 the description is figurative, and speaks first of the locust invasion of Joel's day but when compared to Joel 2:2 clearly speaks of something far beyond the locust plague, in fact reaching to the eschatological Day of the LORD at the end of this present evil age. Joel 2:6 Before them the people are in anguish; All faces turn pale. all faces: Ps 119:83 Isa 13:8 Jer 8:21 30:6 La 4:8 Na 2:10 CSB Nations writhe in horror before them; all faces turn pale. NIV At the sight of them, nations are in anguish; every face turns pale. Keil and Delitzsch - At the sight of this terrible army of God the nations tremble, so that their faces grow pale. ʿAmmīm (05971) means neither people (see at 1 Kings 22:28-note) nor the tribes of Israel, but nations generally. Joel is no doubt depicting something more here than the devastation caused by the locusts in his own day. The Septuagint does not always closely follow the Hebrew text and in this passage there is an interesting variation. The newer translation of the Septuagint, the Septuagint-NETS reads "Before him peoples will be crushed (Lxx = suntribo which means crushed completely, smashed, shattered, broken in pieces, destroyed by making something come apart and in Ro 16:20 means to crush the power of Satan); every face will be like the soot of an earthen pot." The verb suntribo is a strong and vivid verb describing the woman's breaking the alabaster vial of very costly perfume and pouring it on the head of her Lord (Mk 14:3). In Lk 9:39 it describes a demon possessed boy who is mauled or tortured severely by the demon. The point is that swarming locusts do not crush people. In fact people crush swarming locusts! So this is another "clue" that Joel is not speaking only of a locust invasion, but gives a description that could reasonably be seen as foreshadowing another invasion in the future, an invasion of Israel by a people who seek to crush and destroy them. Suntribo translates the Hebrew verb for anguish (chul). This point is discussed not to refute that the description of Joel 2:2-10 is primarily of a locust invasion, but to support the thought that Joel has a greater invasion in mind and is using the locust invasion to illustrate or foreshadow that greater invasion in the Day of the LORD that is near in Joel 2:1, which serves as the introduction to verses 2-10. This hardly seems to be mere coincidence. Another support of this passage foreshadowing an end times event, we see a similar description in the Isaiah 13 passage mentioned above describing the future Day of the LORD... Wail, for the day of the LORD is near! It will come as destruction from the Almighty 7 Therefore all hands will fall limp, And every man’s heart will melt. 8 They will be terrified, Pains and anguish will take hold of them; They will writhe (chul; Lxx - tikto = to give birth) like a woman in labor, They will look at one another in astonishment, Their faces aflame. 9 Behold, the day of the LORD is coming, Cruel, with fury and burning anger, To make the land a desolation; and He will exterminate (Hebrew = shamad = this depicts destruction that usually involves a rather sudden catastrophe such as warfare or mass killing) its sinners from it. (Isaiah 13:6-9) Comment The use of the same Hebrew verb chul in Isaiah's description of the coming Day of the LORD would support Joel's use of the word in a similar context. Garrett adds that "Wolff comments that convulsing in anguish (like a woman in labor) is a stock expression for the day of the Lord in Isa 13:8 and Ezek 30:16 and that it in particular alludes to the northern enemy in Jer 4:31 (see also Jer 6:24; 13:21; 22:23; 1 Th 5:3). Wolff aptly concludes that this shows that “locusts as such are by no means meant.”(ED: I WOULD TEMPER THAT STATEMENT A BIT AND SAY THAT LOCUST AS SUCH ARE NOT THE ONLY MEANING OF JOEL'S METAPHORICAL DESCRIPTION)." (New American Commentary - Volume 19A - Hosea-Joel) Before them the people (NATIONS) are in anguish; All faces turn pale - Yes, the coming swarm of locust incites this reaction in the "day of the locusts" who are sent by the LORD. But in the context of a future day of dread sent by the LORD, the Day of the LORD, this is an apt description of the anguish and faces of the peoples of the NATIONS turning pale (the older commentary Keil and Delitzsch agrees - see their note above). Anguish (02342)(chul) means to writhe, whirl, shake, dance, fear, grieve. Chul has many different meanings, most of which derive from either the idea to whirl in circular movements and to writhe in labor pains. Several OT uses are in a description of giving birth and the pangs associated with that act (cf Job 39:1, Ps 29:9 = "calving", Isa 13:8, 51:2, 54:1, 66:7, 8). And so chul conveys the idea of "to writhe in (labor) pain," or at least "to experience anguish (normally associated with childbirth)." The first use in Ge 8:10 has a less common us - "he waited yet another seven days." As discussed above, it is interesting that chul is used in Isaiah 13:8 describing the reaction of people in the Day of the LORD. Gilbrant on chul - The association with giving is sometimes with little or no reference to the pain usually associated with the process (Job 15:7). So the word is used of the birth of David in Ps. 51:5; the people of Israel, born to Sarah in Isa. 51:2; and young deer in Job 39:1. The birth of young deer might also be mentioned in Ps. 29:9, but RSV and NIV, going only by the consonants, offer the very different translation, "twisting the oaks." Figuratively, the term also refers to the birth of the earth and the world in Ps. 90:2, (cf. Isa. 66:8); personified wisdom in Prov. 8:24f; the rain brought (forth) by the north wind in Prov. 25:23; the people of Israel born to God in Deut. 32:18 and to Zion in Isa. 66:7f. Other verses emphasize the pain associated with the birth process (Isa. 26:17f), although this is almost always in a figurative sense. The term is therefore frequently used to describe various forms of suffering, which are generally emotional rather than physical. The Canaanites were in anguish when they heard of the Israelites (Deut. 2:25); Esther was in great distress when she heard of Mordecai wearing sackcloth and ashes, being initially unaware of the king's decree permitting Haman to exterminate the Jews (Est. 4:4); the wicked man was in torment (Job 15:20); the dead (RSV "shades") were in deep anguish (Job 26:5); the psalmist's heart was "sore pained" (Ps. 55:4); the Babylonians and their land were to writhe like a woman in labor when the day of the Lord Almighty came upon them (Isa. 13:8); Egypt was in anguish at a report from Tyre, who had not experienced the pains (or joys) of childbirth (Isa. 23:4f; cf. Isa. 54:1); Jeremiah writhed in pain with the burden of his message (Jer. 4:19); the nations were to be in anguish at the sight of the approaching army of locusts (Joel 2:6); the mountains writhed at the appearance of God (Hab. 3:10); and Gaza agonized as Yahweh wreaked vengeance on the enemies of his people (Zech. 9:5). The ideas of movement and emotional anguish are perhaps also evident on occasions when this verb bears the meaning "to tremble." This translation refers exclusively to the created order's reaction to the presence of Yahweh. So the earth trembles before God (1 Chr. 16:30; Pss. 96:9; 97:4; 114:7); as do the deep waters (Ps. 77:16, RSV; NIV translates "writhed"); and the mountains (Hab. 3:10 KJV, here RSV translates "writhed"). A similar response is expected from sinful Judah in Jer. 5:22. However, since 1 Chr. 16:30 and Ps. 96:9 occur in contexts of positive praise, "Dance before him," as suggested by Andrew Boling (TWOT), might be a more appropriate way of rendering this verb in these cases. Chîl may also have the meaning "to wait" (see Mic. 1:12). Noah waited seven days after the dove's return to the ark before sending it out again (Gen. 8:10). Eglon's servants waited outside his quarters, supposing he was relieving himself, when he actually lay dead, slain by the left-handed judge, Ehud (Judg. 3:25). In Ps. 37:7, the reader is encouraged to wait patiently for the Lord. Elsewhere, when this verb has God or his salvation as its object, it can be translated by the term "trust" (Job 35:14). Job 20:21 uses this verb with the meaning of waiting, with the sense of endurance. The prosperity of the wicked and proud man will not endure. Another possible meaning of chîl is "to prosper," although this is not absolutely certain. While in the RSV and NIV of Ps. 10:5 the psalmist complains that the ways of the wicked are apparently "always prosperous," the KJV suggests they are always "grievous" based on the association of chîl with the pain of the birth process. Finally, it should be noted that some occurrences of this verb have been translated "to wound," or perhaps more specifically, "to pierce." Thus, 1 Sam. 31:3 and 1 Chr. 10:3 describe how Saul was injured by the Philistine archers on Mount Gilboa. However, the Hebrew as it stands might simply suggest that Saul "trembled greatly" or "was in great anguish" because of the Philistine archers (cf. the meanings above), a rendering which makes excellent sense in the context of the following verse. The translation "to pierce" is based on repointing the verb to the verb chālal (HED #2591), which certainly means "to wound" or "to pierce." A similar situation occurs in Job 26:13. The RSV and NIV read the verse as saying that God's hand "pierces" the gliding serpent named Rahab. However, the KJV here says that God "formed" the crooked serpent. (Complete Biblical Library Hebrew-English Dictionary) Chul - 54v - anguish(6), becomes weak waiting(1), birth to you in pain(1), born(1), brings forth(1), brought forth(4), burst(1), calve(1), calving(1), danced(1), fall(1), gave you birth(1), gave birth(2), giving birth(1), labor(1), quaked(1), shakes(2), swirl down(1), take part(1), travailed(4), tremble(5), trembled(1), turned(1), wait(1), wait patiently(1), waited(2), whirl(1), whirling(1), wounded(2), wounds(1), writhe(2), writhe in anguish(1), writhe in pain(1), writhed(2), writhes(2), writhes in pain(1). Ge 8:10; Dt. 2:25; 32:18; Jdg 3:25; 21:21,23; 1 Sa 31:3; 2 Sa 3:29; 1 Chr 10:3; 16:30; Est 4:4; Job 15:7,20; 26:5; 35:14; 39:1; Ps. 29:8-9; 37:7; 51:5; 55:4; 77:16; 90:2; 96:9; 97:4; 114:7; Prov. 8:24-25; 25:23; 26:10; Isa. 13:8; 23:4-5; 26:17-18; 45:10; 51:2; 54:1; 66:7-8; Jer. 4:19,31; 5:22; 23:19; 30:23; 51:29; Lam. 4:6; Ezek. 30:16; Hos. 11:6; Joel 2:6; Mic. 1:12; 4:10; Hab. 3:10; Zech. 9:5 Joel 2:7 They run like mighty men, They climb the wall like soldiers; And they each march in line, Nor do they deviate from their paths. They run like mighty men: 2Sa 1:23 2:18,19 Ps 19:5 Isa 5:26-29 They climb the wall like soldiers: JoeL 2:9 2Sa 5:8 Jer 5:10 they each march in line: Pr 30:27 They run like mighty men - they came like a corps of commandos, in high morale, charging their enemy with vigor and valor. (Levy) They climb the wall like soldiers - No wall was too impregnable, no obstacle could deter their advance, only victory was anticipated as they pressed on to the prize before them. They came relentlessly in irresistible order And they each march in line, Nor do they deviate from their paths - "They were not deterred from their objective, neither did they straggle along, but moved with impelling instinct as one massive body which had the appearance of being directed by an organized leader, but they had none (Prov. 30:27)." (Levy) Each of these phrases is a fitting description of the insect invasion in the "day of the locust," which by no means precludes the premise that they all foreshadow and merge with a description of the invasion of Israel by enemy forces in the Day of the LORD.. Joel 2:8 They do not crowd each other, They march everyone in his path; When they burst through the defenses, They do not break ranks. When they burst through the defenses: 2Ch 23:10 32:5 *marg: Ne 4:17,23 Job 33:18 36:12 Song 4:13 They do not crowd each other, They march everyone in his path - An apt description of the past locusts armies and the future Gentile armies. When they burst through the defenses - This description certainly suggests a foreshadowing of an army of men, for there was really no defense for an army of locusts. Levy - One writer expressed it this way, “Their number was astounding; the whole face of the mountain was black with them. On they came like a living deluge. We dug trenches, and kindled fires, and beat and burned to death heaps upon heaps, but the effort was utterly useless. Wave after wave rolled up the mountainside, and poured over rocks, walls, ditches, and hedges, those behind covering up and bridging over the masses already killed. After a long and fatiguing contest, I descended the mountain to examine the depth of the column, but I could not see to the end of it.” They do not break ranks - This was true of locusts, but certainly could speak of an army marching side by side. Morning and Evening - C H Spurgeon “Neither shall one thrust another; they shall walk every one in his path.” — Joel 2:8 Locusts always keep their rank, and although their number is legion, they do not crowd upon each other, so as to throw their columns into confusion. This remarkable fact in natural history shows how thoroughly the Lord has infused the spirit of order into his universe, since the smallest animate creatures are as much controlled by it as are the rolling spheres or the seraphic messengers. It would be wise for believers to be ruled by the same influence in all their spiritual life. In their Christian graces no one virtue should usurp the sphere of another, or eat out the vitals of the rest for its own support. Affection must not smother honesty, courage must not elbow weakness out of the field, modesty must not jostle energy, and patience must not slaughter resolution. So also with our duties, one must not interfere with another; public usefulness must not injure private piety; church work must not push family worship into a corner. It is ill to offer God one duty stained with the blood of another. Each thing is beautiful in its season, but not otherwise. It was to the Pharisee that Jesus said, “This ought ye to have done, and not to have left the other undone.” The same rule applies to our personal position, we must take care to know our place, take it, and keep to it. We must minister as the Spirit has given us ability, and not intrude upon our fellow servant’s domain. Our Lord Jesus taught us not to covet the high places, but to be willing to be the least among the brethren. Far from us be an envious, ambitious spirit, let us feel the force of the Master’s command, and do as he bids us, keeping rank with the rest of the host. To-night let us see whether we are keeping the unity of the Spirit in the bonds of peace, and let our prayer be that, in all the churches of the Lord Jesus, peace and order may prevail. Joel 2:9 They rush on the city, They run on the wall; They climb into the houses, They enter through the windows like a thief. They enter through the windows like a thief: Ex 10:6 Jer 9:21 John 10:1 Charles Feinberg - The noise of the wings of the locusts in motion and of their hind legs strikes terror in every heart (Joel 2:5). In the life of every member of the nation this visitation will long linger in memory. The locusts are as tireless in their running as mighty men of war; they appear to have their regulated phalanxes like an army on the march (see Pr 30:27); they are adept at scaling walls; as though directed by a master mind, they do not break their ranks; no one thrusts another out of his place. All is in turmoil and in confusion at their onslaught. (The Minor Prophets) They rush on the city, They run on the wall; They climb into the houses, They enter through the windows like a thief. Holman Christian Study Bible - Joel continued the interplay of soldiers with the imagery and actions of a locust plague. The swarming locusts ate everything in the fields and then came into the city and finally into the houses. So also invading armies breached the city walls and then plundered the houses. Joel used end-time language and moved beyond what happens in normal locust or military invasions. The very heavens were now engaged; Yahweh and His heavenly armies were ready to wreak havoc. Judgment day had come. Joel 2:10 Before them the earth quakes, The heavens tremble, The sun and the moon grow dark And the stars lose their brightness. Before them the earth quakes,: Ps 18:7 114:7 Na 1:5 Mt 27:51 Rev 6:12 20:11 The sun and the moon grow dark: Joe 2:2,31 3:15 Isa 13:10 34:4 Jer 4:23 Eze 32:7 Am 5:8 Mt 24:29 Mk 13:24,25 Lu 21:25,26 Ac 2:20 Rev 8:12 JOEL'S FORECAST: COSMIC CHAOS! Charles Feinberg - The heavenly bodies themselves are darkened by the thick masses of locusts flying under the whole expanse of the heavens. Destruction is literally on the march, for as thieves the locusts seek out what they may devour. (The Minor Prophets) Hubbard writes on Joel 2:10-11 - Here the picture of the locust-plague merges with the description of the Day of the Lord (cf. Joel 1:5; 2:1–2). The quaking earth (cf. Amos 1:1; 2:13; 8:8; 9:1) and trembling heavens, the darkened sun and moon and lightless stars (cf. 3:15), are evidence that the Lord himself is coming with his locust army to execute judgment. The language used is reminiscent of other Old Testament descriptions of vengeful theophanies (cf. Isa. 13:10, 13; Jer. 10:10; Nah. 1:5–6). The darkened heavens speak of mourning as in Isaiah 1:3. These signs are not merely poetic pictures of the effects of the plague but are the awful, momentous signs which accompany the Day of the Lord (cf. 2:30–31 for an even more terrifying picture). (Tyndale OT Commentary) Before them the earth quakes, The heavens tremble, The sun and the moon grow dark And the stars lose their brightness - This description move beyond an invasion of locusts, for it would be difficult to ascribe all these cosmic alterations to a locust plague. The ESV Study note says "Only the day of the Lord could produce this “cosmic shakedown.” In many cases in the Prophets, the Hebrew verb ra‘ash (here translated “tremble”) was associated with the end of the age, the return of chaos, and God’s final judgment (Isa. 13:13; 24:18; Jer. 4:23–24; Amos 8:8–9; Nah. 1:5; Hag. 2:6, 21). Cosmic signs are frequently associated with the anger or indignation of the LORD.. 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; 6 (CONTEXT = GOD'S JUDGMENT ON NINEVEH) 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. 6 Who can stand before His indignation? (SEE BELOW - "WHO CAN ENDURE IT?" ) Who can endure the burning of His anger? His wrath is poured out like fire and the rocks are broken up by Him. 7 The LORD is good, A stronghold in the day of trouble, and He knows those who take refuge in Him. Jeremiah 10:10 (CONTEXT = GOD'S ANGER AT ISRAEL'S IDOLATRY - Jer 10:1-9) But (IN CONTRAST TO FALSE, DEAD, TRANSIENT IDOLS) the LORD is the true God; He is the living God and the everlasting King. At His wrath the earth quakes, And the nations cannot endure His indignation. Psalm 18:7 Then the earth shook and quaked; And the foundations of the mountains were trembling And were shaken, because He was angry. Matthew 24:29-note “But immediately after the tribulation of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken.