Joe 2:12-17 | KingComments | STEP | Through the words “yet even now, declares the LORD”, the hope is shining that the judgment that has been announced can still be averted. “Return to Me” indicates that this is a return that leads to a new connectedness with the LORD. It is not only about a turn in the direction of, but also about a real coming to the LORD. Hence “with all your heart”, that is, with all that life is directed toward, all thoughts and will (cf. ; ). The LORD makes a serious appeal to the people to convert to him, and to do so radically, without any restraint. The first thing that matters is the heart, the whole heart. Half-heartedness is an abomination to God. A real conversion does not go without discernible expressions. “Fasting”, “weeping” and “mourning” will become visible and audible to someone who turns to God with all his heart. Joel does not say what concrete sin(s) the people must repent of. For example, we do not hear of idolatry, social injustice, reliance on their own military power or alliances with neighboring countries. It can be a conversion from a superficial, confident, ritualistic religion to a new intense listening and living to the Word of God. If the whole life is placed in the presence of God in the knowledge that He knows and judges it all, it has consequences. On the one hand it will make us shrink because of the holiness of God because we see how sinful our lives are. On the other hand, we will rise up from relief because of the love of God, because we see that He answers repentance with forgiveness of our sins. He can forgive the sins of anyone who repents because the Lord Jesus poured His blood on the cross for penitent sinners ( ) .

‏ Joel 2:12-17

A Call

Through the words “yet even now, declares the LORD”, the hope is shining that the judgment that has been announced can still be averted. “Return to Me” indicates that this is a return that leads to a new connectedness with the LORD. It is not only about a turn in the direction of, but also about a real coming to the LORD. Hence “with all your heart”, that is, with all that life is directed toward, all thoughts and will (cf. 1Sam 7:3; 1Kgs 8:48).

The LORD makes a serious appeal to the people to convert to him, and to do so radically, without any restraint. The first thing that matters is the heart, the whole heart. Half-heartedness is an abomination to God. A real conversion does not go without discernible expressions. “Fasting”, “weeping” and “mourning” will become visible and audible to someone who turns to God with all his heart.

Joel does not say what concrete sin(s) the people must repent of. For example, we do not hear of idolatry, social injustice, reliance on their own military power or alliances with neighboring countries. It can be a conversion from a superficial, confident, ritualistic religion to a new intense listening and living to the Word of God.

If the whole life is placed in the presence of God in the knowledge that He knows and judges it all, it has consequences. On the one hand it will make us shrink because of the holiness of God because we see how sinful our lives are. On the other hand, we will rise up from relief because of the love of God, because we see that He answers repentance with forgiveness of our sins. He can forgive the sins of anyone who repents because the Lord Jesus poured His blood on the cross for penitent sinners (Heb 9:22b).

No Outward Appearance

There is a saying that reads: ‘The eyes of the Lord go through the garments.’ That certainly applies here. The people can show certain signs of mourning with outward piety. Rending the garments is such a sign. But if the heart is not rend, the outward sign has no value whatsoever to God. God “desires truth in the innermost being” (Psa 51:6 ; 17; Isa 57:15). It is a conversion to “the LORD your God”, with which the prophet emphasizes that the LORD is not a strange God, but the God of the covenant with His people.

The impending disaster will affect the whole nation and therefore there is a call for national humiliation. In general, there is room for a national commemoration in case of national disasters, but not for national humiliation. Some events cause a shock to all sections of the population and sometimes there is great general indignation. And often rightly so. Just think of terrorist attacks, or the abuse and then murder of children. Protest and commemoration marches, protest and commemoration meetings are organized, in which masses of people participate. Unfortunately, however, the protest only focuses on the crime, the excess, the event.

The call is: ‘This may never happen again and the perpetrator(s) must be found and punished.’ That call is understandable. In the group one finds each other in the feeling of powerlessness. Together they want to make a fist to the uncontrollable. But where is the general humiliation? Where is the general call to God for His mercy? Where is the common call for His grace and compassion to save us more of the misery? Where is the common prayer: “Deliver us from evil” (Mt 6:13b)? [While I read this commentary again because of the translation in English, covid-19 pandemic plagues the world. We also can apply the above mentioned reactions to this plague.]

Of course, only under the reign of Christ during the thousand year realm of peace the world will be really free from the dramatic events that regularly stir up entire masses of people. Yet all these events are just as many calls to man to repent to God and live for Him.

As Moses did after the events around the golden calf, so does Joel. He calls upon the features of God. Again and again we are impressed when we remember that in God there are sources that can be tapped if the situation in man is hopeless. Therefore, after the people have sinned with the golden calf, by which they have lost their right to exist, Moses can still appeal to God (Exo 34:6-9). That is why Joel, while the people deserve the judgment that is already announcing itself in a threatening way, can also make a call to God here.

In his appeal to the LORD Joel mentions five features of Him (cf. Jona 4:2; Psa 86:15 ; Psa 103:8 ; Psa 145:8; Neh 9:17).

1. “Gracious” is He in Himself because He comes to deeds of goodness when all the right to blessing is lost.

2. “Compassionate” is He because He is quickly moved to pity when He sees how miserable His people are.

3. He is “slow to anger” in His actions toward this sinful people and

4. “abounding in lovingkindness” because all kinds of favor and goodness are present with Him, including forgiving guilt.

5. Finally, we read of Him that He is “relenting of evil”. This means that when He sees conversion, He withdraws the announced or already partially executed punishment.

When talking of repentance of God, this is a human way of speaking. If God repents of anything, it does not mean that He returns to an earlier decision because it would have been wrong. God makes no mistakes. God’s repentance has to do with an intention to which He returns if man’s behavior gives cause to do so.

If a man repents, God will not carry out the promised punishment. If a person behaves differently towards God, God also changes His way of acting towards that person. A strong example of this is the postponement of the judgment on Ahab and his house following the (temporary) humiliation of Ahab (1Kgs 21:27-29).

Who Knows …

The prophet has just given a brilliant description of some of God’s features. He does not speak of God in theological terms, but presents Him as He knows Him. Yet in his reliance on God's grace he does not allow himself to be tempted to make statements as if he can dispose of God's goodness. That is why this verse reads “who knows?” Divine sovereignty remains guaranteed.

The question “who knows?” is not an expression of doubt about God’s goodness, but shows above all human humility and modesty towards the sovereign God, Who has every right to carry out His judgments. Penance and repentance do not mean automatically being entitled to God’s grace. Joel speaks so that his hearers, as someone has said, ‘should not despair by the greatness of their sins, but also that the greatness of grace should not make them careless’. With conversion, there is reason to hope that He turns away from judgment.

But there is more. Not only does the judgment departs – which is already a great grace, though negative –, but the prophet knows his God so well that he knows that God, after the conversion of his people, also has a blessing for them. With this blessing the people can honor Him again. The blessing can refer to the restoration of the field crop that will be given by the LORD, so that again “a grain offering and a drink offering” can be brought.

The goal of every work of salvation that He accomplishes is that He will be honored. Whether it is an earthly salvation, as with Israel delivered from its enemies, or spiritual salvation, when a man is delivered from the power of Satan and sin, the ultimate goal will always be to glorify God and His Christ.

The Trumpet Blown for the Second Time

Here the trumpet is blown for the second time. The first time this happens in Joel 2:1. There it is to warn that the enemy is coming. Now it happens to call the people together (cf. Num 10:7). In the trumpet the voice of God sounds. He calls to come to Him. In everything that has already happened to the people (Joel 1) and in everything that will happen to the people in the future, it is good that they realize that it has to do with God. Therefore the people must come together before His face.

When the people come into the presence of God, it means first and foremost that they will humble themselves. There is every reason to do so. Is not the enemy coming to them because of their unfaithfulness to the LORD? At the same time, and given the seriousness of the situation, the body’s needs will have to be abandoned. There must be fasting so that all can focus on what God has to say, without being distracted by everyday food and drink.

Besides, what will a person worry about eating and drinking when his life is at stake? How closely fasting and humbling oneself are connected is shown by the instructions for the Day of atonement (Lev 23:27 ; 29 ; 32). The word ‘humble’ used there can also be translated as ‘fasting’.

The last part of the verse is word for word equal to Joel 1:14a. The fact that there are two calls for fasting and meeting shows the urgency of the call.

Everyone Should Come

The whole people, with no exception, are called upon to a solemn assembly. No excuses for the elders, the small children should not be forgotten, even the nursing infants should be gathered. All classes of society, political, religious or families, are expected to express their feelings regarding the sin committed against God.

If there is sin before God, there is no distinction. Everyone is guilty of punishment. Judgment will affect all, therefore all are involved in the call to come to God. Children and infants also have to deal with the sins of the people and the consequences thereof (cf. Lam 4:4; Jona 3:5 ; Jona 4:11).

In the general call we also have an indication to take our children as young as possible to the meeting. It is good to take them to all places where believers are together. This applies to meetings of all kinds. They can be involved at a young age in everything that has to do with the life of the church of God.

The Lord Jesus says to the religious leaders who blame children for honoring Him: “Have you never read, ‘OUT OF THE MOUTH OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF’?” (Mt 21:16). He appreciates what comes from the mouths of children and infants. Although children have few and infants have no awareness of what they are expressing, God recognizes it as praise to Him, praise that He Himself has placed in their mouths. So it is with humility. Let the children be present.

The gathering of the church has its joyful, but also its sad causes and moments. It is therefore a reflection of everyday life. We should not polish our meetings into a shining experience when there is reason to humble ourselves. Nor do we have to submerge the meetings in sadness when there is reason to rejoice. Sometimes joy and sadness alternate within a meeting. Let the coming together of the believers really be the true reflection of what lives in the hearts of the believers who come together and let the children also have a part in it.

Bridegroom and bride, that is the newly married man and the newly married woman, are mentioned separately in this whole. They do not think of weeping and mourning and also fasting is not part of a wedding. But they too cannot escape the call to take their place before God. They renounce their right to cheer, eat, drink, and even sexual intercourse, which they may enjoy as newly married to participate in common fasting and prayer. An appeal to the first year of exemption (Deu 24:5) is not possible. The excuse “I have married a wife, and for that reason I cannot come” (Lk 14:20) does not apply here either.

Assignment to the Priests

When the whole people are called, the priests are told where to stand and told what to do and say. The priests represent the people before the LORD. In them the LORD sees all the people. A priest is supposed to know what is due to Him, what is appropriate for Him. He is not supposed to act according to his own insight – for he is “a servant of the LORD” – but must fully abide by the prescriptions the LORD has given. In doing so, his priesthood is to the satisfaction of the LORD and to the blessing of God’s people.

In the New Testament, all believers are a spiritual priesthood and may bring spiritual sacrifices (1Pet 2:5). They too are expected to know God’s thoughts about the condition of His people. From a spiritual point of view, they too would do well to take to heart the task of the priests in the book of Joel.

The priests take their place in the midst of the people, outside the sanctuary, to call together with the people to God with an appeal to His faithfulness. They have to stand “between the porch and the altar”. This tells us that they can only take their place in the presence of the LORD, the porch, because the sacrifice is brought upon the altar. They can only exist before Him because He accepts them in the value of sacrifice. They themselves have nothing to sacrifice. But in taking that place it is as if they remind the LORD and also themselves of the sacrifice.

They are instructed to cry, which means that they repent of their unfaithfulness and realize that by doing so they have earned God’s judgment. They have lost all rights to be accepted by Him. Then they have to open their mouths to pronounce what is said to them. Here the Spirit puts in their mouth what is to be spoken (cf. Hos 14:3), in order to move the heart of God to intervene for “Your people” and “Your inheritance”.

They plead with God in view of Whom He has always been for His people and inheritance; at the same time they plead with God in view of His glory opposite the enemies. Moses also uses this second argument after the people sinned with the golden calf (Exo 32:12; Psa 42:3 ; Psa 115:2).