Joel 2:12-14

12-14. There is still hope. The door of mercy is open, and if the people turn to Jehovah in a spirit of penitence he may yet pardon. 12.

Therefore also now Better, R.V., “Yet even now.” At the eleventh hour, when destruction seems imminent.

Saith Jehovah Literally, whisper of Jehovah. A very solemn asservation, giving to the utterance special weight and demanding earnest attention. The expression is common in the prophetic books. “Whisper,” Hebrews na’um, is a passive participle from a root “to utter a low sound”; hence, the whispered or murmured utterance of revelation that falls upon the mental ear.

Turn ye… to me Leave your self-chosen paths of rebellion, come to your senses, recognize me as your God, and follow my instruction. This is the appeal of all the great prophets (compare Hosea 14:1; Isaiah 1:2; Amos 4:6, etc.). Turn emphasizes the idea of conversion in its practical aspect. The exhortation indicates clearly the purpose of all the prophets in delivering their dark messages of judgment. The judgments themselves were primarily disciplinary; and the interpretations of these judgments by the prophets had for their sole object repentance and a return to God on the part of the people. But it is not to be merely a formal, external return.

With all your heart In Hebrew thought the heart is the seat not only of the emotions, but of all the powers of personality, intellect, sensibility, and will (Delitzsch, System of Biblical Psychology, 292ff.). It includes the entire activity of the human spirit; all thoughts, all affections, all volitions. These are to be centered upon Jehovah. In Deuteronomy the same thought is expressed by the phrase “with all thy heart and with all thy soul” (Deuteronomy 4:29; Deuteronomy 6:5, etc.). The heart turning manifests itself in outward signs of grief for past sins:

Fasting (Joel 1:14),… weeping,… mourning The last literally, beating the breast (Joel 1:9; Joel 1:13-14). In the emphasis on externals Joel differs greatly from the earlier prophets. To them fasting and the entire external ceremonial was of very little or no importance; but the statement, “It comes in the end to this, that to repent is equivalent to to hold a day for fasting and prayer; and that is the real goal of Joel in Joel 2:1-17, and Joel 1:1-20; certainly along with it comes the exhortation: rend your heart, and not your garments; water alone cannot do it” (Wellhausen), does not recognize sufficiently the emphasis of the prophet upon heart repentance. He does not place exclusive emphasis upon externals. Lest the people should be satisfied with external, formal turning, the prophet repeats (Joel 2:13) his summons to repentance, with even greater emphasis on the inner change.

Rend your heart, and not your garments The rending of the garment was among many ancient nations an expression of deep grief or terror. It was practiced in bereavement, as soon as the report of the death was received; the custom was weakened afterward to a conventional tearing of the garment at the breast for a hand’s breadth (Joshua 7:6; 2 Samuel 3:31; compare Hastings’s Dictionary of the Bible, article “Mourning”). The mere tearing of the garments is not sufficient; for this reason the prophet insists most strongly on the spiritual conditions accompanying it. The rending of the heart signifies true contrition (Psalms 51:19; Ezekiel 36:26; Jeremiah 4:4).

They should be moved to such repentance by past experience, for Jehovah has shown himself to be gracious Literally, inclined, that is, to pardon the repentant sinner.

Merciful Possessing mercy in abundance; equivalent to full of compassion, indicating the benevolent attitude of Jehovah toward all mankind, worthy and unworthy; his sympathy with man’s miseries.

Slow to anger Literally, long as to the breathing of the nostrils, that is, in anger. He does not allow his anger to break forth immediately on the discovery of sin and shortcoming; he waits to see whether the sinner will repent and do better.

Of great kindness R.V., “abundant in loving-kindness.” Hebrews hesedh; used (1) of the love of God toward man, (2) of the love of man toward God, (3) of the love of man toward man (see on Hosea 2:19); here, in the first sense, might be reproduced by paternal affection. It indicates the chief characteristic of God’s dealings with men, especially with those who are needy and helpless, and thus it includes all the virtues spoken of before. Think, says the prophet, of the paternal affection manifested by Jehovah toward you in all your past history, and let that thought become so vivid that it will lead you to repentance. This description of the character of God is taken from Exodus 34:6.

Repenteth him Continuation of the description of the character of Jehovah. Better taken as a participle, translated by a relative clause, “and one who repents.” The usual meaning of the verb niham, “to repent,” is “to change one’s mind or purpose out of pity for those whom one’s actions have affected, or because the results of an action have not fulfilled expectations.” That God repents is often stated in the Old Testament; this does not mean, however, that God ever changes his absolute will because he has been mistaken, or that he ever substitutes a worthier idea for one unworthy of his dignity. His essential attitude does not change, but the expression of God’s character toward man depends upon man’s attitude toward God. Now, since the announcement of a future manifestation of God is always conditional, its fulfillment depending upon the future attitude of man, cases may occur in which the announcement results in a complete change of attitude on the part of those doomed to destruction (compare Jonah and Nineveh). In such a case God may revoke the punishment in perfect accord with the immutability of his character. Such change on the part of the people is presupposed here. An unphilosophical, primitive people, whose apprehension of the infinite God was limited, must use expressions whose contents could be understood, though they were not literally true of God (Jeremiah 18:5-12; Jonah 3:10).

The evil The evil that Jehovah has threatened to send as punishment of their guilt. In view of the merciful character of Jehovah the prophet hopes that even in this crisis there may be a withholding of further judgment, and the change of the present calamity into a blessing. 14.

Who knoweth Equivalent to perhaps. “He speaks after the manner of a terrified conscience that is lifted up again with difficulty after a season of affliction and begins to aspire after hope and the mercy of God.… The expression does not indicate doubt, but rather affirmation coupled with desire; as if we were to say, God will, if it please him, turn again” (Luther). A more confident expression might have made the people even more reckless.

Return Turn back from the judgment upon the execution of which he has already entered (Joel 2:11).

Repent See on Joel 2:13. That instead of devastation and ruin he will leave behind him a blessing can mean in this connection only removal of the locusts, cessation of the drought and the fire, and restoration of fertility. But the true significance of the new fertility lies not in supplying means for the sustenance of life, but in that it will make possible the resumption or continuation of the daily sacrifices and thus assure the continued presence of Jehovah (Joel 1:9). The restoration of the daily sacrifice seems to be the greatest blessing desired. Fertility, harvest, vintage, are always in the Old Testament regarded as direct gifts from God (Hosea 2:5 ff.).