Joel 2:28–32

2:28–29 The time frame for the coming events is “afterward,” a general expression modified to “in the last days” by Peter in his quotation of this passage on the day of Pentecost (Acts 2:17). Because the events spoken of in the previous section are near at hand, Joel’s use here of “afterward” indicates the events of this section should not be expected until later. This promise will be fulfilled far outside his own time.¹

The promise is that the Spirit will be poured out indiscriminately—“on all flesh” (Joel 2:28). The Hebrew word for “spirit” (ruakh) has a range of meaning (wind, breath, spirit), including reference to the Spirit of God/the Lord (e.g., 1 Kings 18:12; 2 Kings 2:16; Ezek. 37:1), the Holy Spirit (Ps. 51:11; Isa. 63:10, 11). This passage should be compared to other Prophetic Books in which notification is given of a coming eschatological day on which God’s Spirit will be poured out abundantly (cf. Ezek. 39:29; Zech. 12:10). The effect of this outpouring, says Joel, will be communication of knowledge to young and old, male and female. In contrast to the limited group of people to whom God revealed himself in OT times, he will now reveal himself much more fully to all his people. No one will be left out. In verse 29, Joel speaks for the second time of the Spirit being poured out, this time on male and female servants. These words for “servants” include foreign slaves who were either captured in battle or sold by their captors. Hence even Gentile slaves were to be blessed by a sudden and dramatic outpouring of God’s Spirit.

2:30–31 The coming of supernatural events is described in imagery taken from the account of the signs and wonders at the time of the exodus from Egypt. “Wonders” translates a Hebrew word often used in parallel with another term meaning “signs” or “portents” (Deut. 4:34; 7:19; 29:3) and at times in conjunction with “judgments” (1 Chron. 16:12; Ps. 105:5). The use of the exodus account here is no surprise, as the prophets utilize it both to describe the coming salvation realized in the return from exile (Isa. 43:16–21; 51:9–11; Jer. 16:14–15) and to warn of impending divine judgment (Hos. 13:4–8; Nah. 1:2–5). As at the exodus, the “signs” are not merely demonstrations of God’s power but also portents of the salvation he will accomplish for his people.

Both earth and sky will manifest these wonders (Joel 2:30). In the heavens, the sun will cease to shed light and instead will be dark, while the moon will become blood (v. 31). Possibly, in light of Peter’s use of these words on the day of Pentecost (Acts 2:16–21), the prophet is predicting the convulsion of nature that began on the day Jesus was crucified (Luke 23:44–45). Jesus also predicted that similar events would occur before the end of the age (Luke 21:11). This verse picks up the earlier description in Joel 2:11 of a “great and very awesome” day; this day is among the events that will manifest the greatness of God and cause spectators to stand in awe of him. In Revelation, John echoes such passages when referring to impending judgment (cf. Rev. 8:12).

2:32 Two types of calling are mentioned in this verse. The first is that of people calling upon the name of the Lord, resulting in salvation. The catastrophic events set out in the previous verses will be part of God’s judgment. Deliverance from such judgment will be shared by those who approach God in prayer, seeking his intervention and help. To “call on the name of the LORD” is a frequent OT expression, especially in the Psalms (e.g., Pss. 105:1; 116:4, 13, 17). The second calling in this verse is the Lord’s calling of those who have escaped the coming disaster (“those whom the LORD calls”). At the heart of the kingdom of Judah will be those in Mount Zion and Jerusalem whom the Lord will call. Such a calling by God always brings his purposes to fulfillment.