Joel 2:1–11

2:1–2 Blowing the trumpet (shofar) was a way of signaling to the people some important happening, whether military (e.g., Judg. 3:27; 2 Sam. 20:1; 1 Kings 1:34) or religious (e.g., Lev. 25:9; Pss. 81:3; 98:6). The role of the prophet could thus be likened to the watchman’s use of the shofar (Isa. 58:1; Jer. 6:17; Ezek. 33:3–6).

Here the prophet Joel is announcing the Lord’s call that goes out from his holy mountain, Zion (Joel 2:1). While “the mountain of God” refers to Mount Sinai (e.g., Ex. 3:1), “holy mountain” refers to Mount Zion (cf. Pss. 3:4; 43:3; 87:1–2; Isa. 27:13), the mountain God chose for his earthly dwelling place (Ps. 132:13).

The call is for the people to tremble because of the nearness of the day of the Lord (cf. Joel 1:15). The surprise for them is not merely the day’s imminence but also its character (2:2). As in Amos 5:18, the message is that instead of light, the day of the Lord will be characterized by darkness. “Clouds and thick darkness” were associated with God’s revelation of himself at Sinai (Ex. 20:21) and later in the temple in Jerusalem (1 Kings 8:10–12), but what is coming now is a massive invasion of locusts that will darken the face of the land. Never before has such an episode occurred, nor will it again for generations to come. The description is clearly meant to startle the people, for disaster is rapidly approaching.

2:3 The reference to fire preceding the invading locusts is difficult to interpret but is probably best understood in relation to other passages in the OT that speak of fire going before the Lord (e.g., Ps. 50:3; Zeph. 1:18). The invading army of locusts is, in fact, both preceded and followed by fire. The picture is thus of desolating judgment transforming a place of beauty into wilderness; total destruction is the lasting effect.

2:4–5 As the locusts advance, they appear like an army of horsemen and chariots (v. 4). The Hebrew terms for “war horses” (often translated “horsemen”) and “chariots” are often paired in descriptions of ancient armies (e.g., Isa. 31:1). The locusts not only resemble horses in general; they share other characteristics of cavalry as well (Joel 2:5). It is not surprising that the noisy locusts are compared to the rumbling chariots of an army or to the noise of a fire as it burns dry vegetation, for they are indeed an army arrayed for battle. This description is echoed in Revelation 9:7, where John writes of locusts arising out of the smoke of the great furnace: “In appearance the locusts were like horses prepared for battle.”

2:6 The people dread the outcome of the invasion, realizing its consequences and reacting accordingly. They are like a woman in travail; the Hebrew verb translated “are in anguish” is often used of labor pains (Isa. 13:8; 23:4; 45:10). The “pale” nature of the people’s faces is a possible but uncertain translation, as the adjective occurs only here and in Nahum 2:10. It is generally agreed, however, that the adjective describes some sort of negative reaction to the coming onslaught.

2:7–9 The following portrayals fit descriptions of human armies, emphasized by the repeated “like . . . like” construction. The locusts resemble soldiers running into battle, climbing walls, and keeping doggedly to the path they have chosen. When invading, they maintain battle order and do not interfere with one other, maintaining their places on the path; tight ranks are kept as they advance (v. 7). Verse 8 reiterates the point that the locusts are not easily diverted from their selected paths, nor do defensive weapons or positions hinder them. Their attack on the walls is characteristic of locusts, not of human soldiers (v. 9). Once they are on the walls of the city, there is no way they can be stopped. Their access into the city resembles the way thieves enter houses by squeezing through windows.

2:10 The mass of locusts causes an effect almost like an earthquake; heaven and earth are affected. The description then reverts to the theme of the beginning of this prophecy (v. 2), describing the day of darkness and gloom. The darkness Joel describes can clearly be caused by insect plagues, as there are many firsthand accounts of such phenomena.

2:11 The Hebrew idiom for uttering one’s voice (lit., “the LORD gives his voice”) can be used of a variety of situations. In this context, it appears to be a reference to the Lord’s voice as the commander of his army, thus making clear that this was his judgment. (At least some of those affected by the locust plague would not have been aware it was the Lord who was directing this massive army.) The reference to the execution of his word is ambiguous. The ESV text ascribes it to the Lord (“he [the LORD] . . . executes his word”), which is probably correct, although it is grammatically possible that it should be understood as referring to the army of locusts carrying out the Lord’s will (“it [the locust army] . . . executes his [the LORD’s] word”). In either case, it is again clear that the Lord is behind the invasion.

The concluding words of the verse resemble Amos’s reaction to Israel’s impending judgment (Amos 7:5). Specific mention of the day of the Lord (already referred to in Joel 2:1) is again introduced. God is often described as “great” (e.g., Neh. 8:6; Jer. 10:6) and “awesome” (e.g., Ex. 15:11; Isa. 64:3), and also as “great and awesome” (Deut. 7:21). It is not surprising, therefore, that this special day can be designated “great and very awesome.” The final question—“Who can endure it?”—points to the impossibility of enduring God’s wrath as it will be displayed on that great day (for similar use of the verb “endure,” cf. Amos 7:10; Mal. 3:2; in the NT, cf. Rev. 6:15–17).