There is a long sustained war between the City of Man, and the City of God. In times of general darkness and discouragement, Saints of both testaments have needed to be encouraged. Joel’s prophetic vision concludes with words of assurance, intended to rally the hope of God’s people. Despite all the flexing of the City of Man, its efforts will always turn to dust, it will be like a wave crashing on the rocks.

THE TEXT

“For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land” (Joel 3).

SUMMARY OF THE TEXT

The day of the Lord would come in the form of the Assyrian and Babylonian invasions. The Day of the Lord would be a horror to the unrepentant, but to the repentant they would be equipped to follow in His train.

The exiles would be brought home by God’s own hand (v1).  But all the nations would also be brought to the valley of Jehoshaphat (2 Chr. 20), and then they would be made to give an account for how they treated the Lord’s people and His temple (vv2-6). The Lord will gather His people again, while avenging the nations for their sins (vv7-8, Cf. Ps. 62:12). Then the Lord throws down the gauntlet, challenging all the nations to prepare for war with Him (vv9-10, Cf. Is. 2:4)). All nations must assemble themselves before the Almighty in the valley of Jehoshaphat to face the Lord’s judgement––שפט (vv11-12).

God’s harvest-time has come, and the valley shall be filled with the multitudes of those whom the Lord shall slay (vv13-14, Cf. Rev. 14:15, 19-20). Once more, cosmic signs shall accompany these earthly events (v15); the Lord will roar––shaking heaven and earth––and His people will take courage from all this vindicating grace (v16). In this way, God will cleanse Jerusalem, and no strangers will claim residence in the holy hill of the Lord (v17).

Then blessings shall flow down upon Judah out of the Lord’s house, watering even the arid valleys (v18). Egypt and Edom shall be left desolate for their murderous treatment of Judah (v19). The final word on the matter is that Judah and Jerusalem shall stand fast because the Lord will cleanse them from all their bloodguilt (vv20-21).

THE INVADERS BECOME THE INVADED

Joel has addressed the indifference shown in response to the invasion of locust (Chapter 1). He has warned of a coming invasion of foreign armies to arouse the people to repentance (Chapter 2). But now, after outlining the wonderful outpouring of the Spirit of the Lord, the tables turn. The Day of the Lord comes, and the invaders suddenly become the invaded.

God gathers in all His people, from the midst of the nations which have exiled them, enslaved them, or otherwise scattered them. But the nations are summoned as well. Joel tells us that this summons will happen “in those days” (3:1). The Spirit is outpoured resulting in the scattered sheep being gathered in, while at the same time all the nations are brought to face the Lord’s judgement.

This is the wonder of Pentecost. God’s conquest begins in earnest. Joel seems to have Isaiah 2 in mind, which explains why Peter slightly merges the two passages in his Pentecost day sermon. From this we can see that the outpouring of the Spirit, in Peter’s mind, also commenced the Messiah’s conquest of the whole world. Those who have sought the downfall of the Kingdom of God will face the inevitable downfall of the Kingdom of Man. Those who have persecuted the righteous will themselves face the fierce wrath of God.

SONS OF ABRAHAM AND SONS OF SATAN

But God has two ways of destroying His enemies. One is that of the final judgement of death in their sins. God, though long-suffering, will one day bring the wicked down to hell, and so they will receive the reward for their evil works.

But the other way He destroys His enemies is by overthrowing them through conversion. This is where we must look at such texts with the eyes of faith. Not all Israelites are Israelites indeed (Rom 9:6).

We see Jesus telling the unbelieving Jews that if they were in earnest Abraham’s sons they would have done Abraham’s works of faith (Jn. 8:39); but their desire to kill the Son of Man––in spite of the signs He had shown to verify Himself as the Son of God––revealed that their true father was Satan (Jn. 8:44a). By contrast, throughout Jesus’ ministry He restricted His ministry to the house of Israel (Mt. 15:24); but there’s one moment which Jesus sees as the climactic moment of His ministry: when the Greeks come to Philip and ask, “We would see Jesus (Jn. 12:21).” Jesus takes this moment as the cue that “the hour had come.”

The book of Acts makes it clear that the “people of God” were no longer restricted to mere ethnic lineage. While a great number of the priests believed in Christ (Acts 6:7), many times the rulers of the Synagogues were the Apostles’ fiercest opponents. But running parallel to this dividing line between Jews, we simultaneously have the identical dividing line running between the Gentiles. The Spirit falls upon the Roman centurion Cornelius (Acts 10), the Ethiopian eunuch (Acts 8:29-40), Lydia household and the Jailer of Philippi (Acts 16), and story after story of the heathens being converted; but there were also Pagans who fought the Gospel ferociously (Acts 19:21-41). So we had four categories: godly Jews and unbelieving Jews, as well as  unconverted pagans and converted pagans.

If we place the events of Revelation in the first century, this helps us make better sense of what is going on there. John makes two particularly forceful references to Joel’s prophecy, which illustrate that true Israel isn’t traced by geography or lineage, but by the presence of the Spirit. In Revelation 14:15, 19-20 John borrows the harvesting imagery of Joel 3:13 to describe the slaughter coming upon Jerusalem. In Revelation 16:14,16 John cites the Lord’s summons to judgement from Joel 3:2. The sum is that Jerusalem has become Babylon, but true Zion shall endure forever, for the Lord shall ever be the deliverer of His people, even if they are Babylonian by descent.

AFFLICTION AND AVENGING

Calvin makes a wonderful observation about Joel’s prophetic vision: “The Prophet intimates that the favor of God had been so hidden during the afflictions of the people, that they could not but think that they were forsaken by God.” We often think that affliction must mean that God’s favor has abandoned us. But Joel makes one thing clear, though hard times come, it all works for the deliverance of God’s people. Their afflicters will not be let off easy, but God will avenge His people.

The wheat and wine were cut off by the locust, but now a harvest of Gentiles converts is come. The meat and drink offerings which were lost, are now restored in the form of worshippers from all nations. The reprobate shall be cast down, the elect of the Lord alone shall walk in the City of our God.

When the Lord Jesus announced that His hour had come, He is telling us that the trap had been laid. The Enemy took the bait. The evil powers (both earthly and supernatural) killed the Prince of glory, and as a result, God overthrew the Prince of the air. Sin is cleansed away. Death lost its power. Judah shall dwell forever.

The word of the LORD that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth… (Joel 1:1-5).

SUMMARY OF THE TEXT

After the brief personal introduction (v1), Joel invites the old men to give their assent to the uncommon magnitude of the tragedy that has befallen Judah, and then commands them to tell of this tragedy to future generations (vv2-3). Typically this command to tell future generations is in regard to great deliverances by the Lord’s hand (Cf. Ex. 10:1-2, Deu. 6:7, Josh. 4:6, Ps. 44:1), but here the devastating tragedy is to be retold to children’s children. The plague is then described in vibrant simplicity: the land has been devastated by wave after wave of locust (v4).

The drunkards are implored to weep, for their source of pleasure is cut off, and now must face the world (v5). The locust are likened to a foreign nation, fierce as lions (a theme then developed in 2:1-11 and then employed by St. John’s Apocalyptic vision); and the ruination the locust swarms brought was total (vv6-7).

The nation of Judah (often likened to a virgin, Cf. Amos 5:2) is to lament like a bereaved virgin (v8). The reason for the lamentation is that the locust swarms have utterly consumed the elements of the meat and drink offerings (vv9-10). The farmers and the priests are both exhorted to mourn, for the livelihood of the one and the ministry of the other are cut off (vs11-13).

The response to the tragedy should not be passivity. Rather, in the midst of the mourning, the priests should gather the elders and call a fast (v14). Joel provides a prayer for the nation to pray (vs15-18). The locust plague heralds that the Day of the Lord is soon at hand, and that Day will bring an even more severe judgement (v15), the rites of worship are unable to be performed, and joy and gladness along with it (v16), the Promised Land, which ought to be a land of rest, is laid desolate (v17), the flocks groan in the pangs of starvation and drought, and winnowing must follow (v18). Joel then speaks for himself (v19), demonstrating true prayers of contrition, the devastation was total––even the wild beasts who receive their meat and drink from the Lord (Cf. Ps 42:1, 104:21) were touched by this devastation (v20)––and from the Lord alone can there be restoration (Cf. 2 Chr. 20:12).

MEAT AND DRINK OFFERINGS

Leviticus 2 gives the prescriptions for the meat offerings. For the grain/meat offering, the worshipper would bring fine flour, oil, and frankincense. The priest would take a portion of these elements and burn them, while the rest would be a portion for the priests. The drink offering (Lev. 23:16, Num 15:6-7) varied in amount (between a quarter to half a hin––which is a little more than our modern gallon). It was never offered on its own, but always accompanied other offerings, and was explicitly only to be performed once Israel entered the land (Lev. 23:10). The wine could only be enjoyed once Israel entered her rest.

When examining the Mosaic offerings, the propitiatory nature of the sacrifices is often prominent. However, what ends up in our peripheral vision is that because our sin has been covered we’re enabled to meet with God (Ex. 29:42).

INVITATION TO MOURN

The locust swarm, and subsequent famine, directly impacted this important symbol of faithful worship. In light of this devastation, Joel invites all the people of the land to mourn and lament. While the mourning over the fact that the sign of communion with God was cut off, Joel is eager that they not neglect what the sign pointed to: their covenantal union with God by His free grace.

National lamentation is a bitter pill that only God can prescribe, and which we desperately need in  our own time, in order to heal our cancer of proud self-sufficiency. Edward Topsell put it this way, “Oh how stubborn is the conceit of our hard hearts, which will not be taught till they smart, nor yet be instructed till they be corrected.” Tough cuts of meat often need to endure a salty brine to make them tender. Stubborn nations and sinners often need a salty brine of suffering in order to soften their hearts. But national tragedies should bring about national lamentation and thus, in the end, national repentance and reformation.

But the plague of locust isn’t merely an event that happened and that Joel is simply responding to. He’s not using the locust swarms as a helpful sermon illustration. Rather, Joel wants us to see that the tragedy transpired at Yahweh’s command and according to His purpose, and, as such, are revelation. Swarms of locust are Divine revelations. God was saying something to Judah through clouds of insects.

WHEN GOD SHUTS THE TEMPLE

So what was God saying? We get a main clue by what Joel highlights as worthy of great mourning. The wheat, oil, and new wine were cut off. The rites of worship in the temple would also be unable to be performed. God is the one who sent the swarms, and so it was by His hand that the meat and drink offerings were suspended. God, who commanded Israel to commune with Him and meet with Him by these offerings, put His foot in the side of these offerings. The God of the offerings, cancelled the offerings.

When man is in rebellion to God, the primary symptom is various attempts to invert the Gospel. Man tries to make God palatable to man, instead of making man acceptable to God through Christ. We have churches ordaining women to offices which scripture explicitly state are reserved for men. We have churches repenting for sins conjured up by the woke-craft of Marxist mobs. We have churches providing cover for sodomy and all other varieties of sexual pollution. They do it all in an attempt to make God palatable to man, instead of bringing man to God.

Many a church has an orderly worship service, a liturgy based on biblical principles, they have bread and wine on the table, and water in the baptismal font, and yet they are tombs. God has seen fit, this year, to empty many such churches. God shut the temple. God cancelled the meat and drink offerings. Faithful mourning, as Joel demonstrates, can only come from loving what God loves and hating what He hates. This pandemic we face should bring us up short. God hates false religion so much that He cancelled church. God hates pretentious and presumptuous worshippers, and so he sent them to cover their faces and hide in their houses.

MAY THE SMOKE ASCEND

But this is why Joel invites Judah to mourn. We mourn that God has withdrawn Himself, and we plead with Him to relent. True mourning longs for the glory to be restored. For the smoke to ascend once more.

When Christ ascended, He brought us with Him. Our worship is the offering of ourselves, and it is in our worship that we ascend to God by Christ as a sweet savor. But if our worship is all tidy and in order, but our hearts are full of bitterness, our minds are polluted with lust, our hands are covered with the blood of hatred towards our brother, God will look on it all and say, “Time to shut it down.” Only through Christ, can our worship be made right.