JOEL

Joel is a prophet that is known mostly for one prediction that Peter quotes on the day of Pentecost: ‘I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female slaves, in those days, I will pour out my spirit … then everyone who calls on the name of the LORD shall be saved…’ (Joel 2:28-29,32). But what is the context of this prediction? And how did this message speak to Joel’s hearers in his day?
Not much is known about Joel other than what can be gleaned from his small book: He addresses Judah and Jerusalem at a time when Judah walks mostly in fear of God and temple and priesthood are functioning. Unlike most other prophets, Joel doesn’t mention even one specific sin God’s people are committing, but he never the less calls them to wholehearted repentance in the face of a locust plague that is devastating the country at the moment (Joel 1:4, 2:25). Joel, in line with the Law of Moses, interprets this locust plague as a partial judgment, a warning sign from God (Deut 28:38).
He gives a very vivid, specific and scientifically accurate description of the locust plague in Joel 1:10-12,17-30 and 2:1-11. He describes many aspects known also from modern day locust plagues: the incredible size of swarms, the darkening of the sky and the deafening sound of an approaching swarm, the total devastation of every crop and green thing, the stripping of bark and destruction of roots of the trees, etc. He also describes the four stages of the locust (Scientific name: Schistocerca gregaria, the four stages of adult > egg > larva > pupa, Joel 1:4, 2:25) and the specific havoc each stage can wreak.
In this way Joel urgently calls Judah to repent. He addresses everyone – priests, ministers, elders, farmers, vine dressers, drunkards, old and young, even groom and bride – to humble themselves, to fast, pray and call on God for mercy. He sees God as the one who let this happen and God as the one who can remove it. He models humble acceptance of God’s chastisement, wholehearted repentance and calling on God. It seems the people responded positively because half-way through his book he can announce God’s restoration: ‘Then the LORD… had pity on his people. In response to his people the LORD said: ‘I am sending you grain, wine, and oil… I will repay you for the years that the swarming locust has eaten’ (Joel 2:18-19,25).
With the immediate danger past, Joel encourages his hearers (and generations of later readers) that fear of God, humility and repentance should not be short-lived reactions to a crisis, but an ongoing life-style. Joel sees beyond: The current locust plague was a temporary judgment by God, a warning so people would seek him; but there is a final judgment coming, the ‘day of the LORD’ (Joel 2:31), which will be far more decisive. Joel predicts God to pour out his Spirit on all flesh, bringing about an unprecedented level of favor and knowledge of God (Joel 2:28-29). Also the opportunity to call on God and thus be saved will be given to all humans: ‘everyone who calls on the name of the LORD shall be saved’ (Joel 2:32).
Joel, who had been calling everyone to repentance (priests, drunkards and all) now predicts something greater: an inclusion of ‘all flesh’ (Joel 2:28), a widening of God’s mercy. Specifically he mentions the inclusion of men and women, young and old, free and slave, but the prophecy continues to talk about ‘all nations’ (Joel 3:2) being brought to the ‘valley of decision’ (Joel 3:14). Peter’s quote of this passage on Pentecost day and his interpretation shed further light: He is preaching to Jews and Jewish proselytes from many nations and offers them salvation through Jesus Christ (Acts 2:14-42). The early church quickly understands that ‘there is salvation in no one else’ (Acts 4:12) and Peter is influential in bringing full understanding: ‘in every nation anyone who fears him and does what is right is acceptable to him’ (Acts 10:35).
Joel is thus a prophet of hope: all who are humble enough to turn to God and call on him will receive mercy, both then and now.

Joel is a prophet that is known mostly for one prediction that Peter quotes on the day of Pentecost: “I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female slaves, in those days, I will pour out my spirit … then everyone who calls on the name of the LORD shall be saved…” (Joel 2:28-29,32). But what is the context of this prediction? And how did this message speak to Joel’s hearers in his day?

The author and the date of writing

Not much is known about Joel other than what can be gleaned from his small book: He is the son of Pethuel, a name occurring only here. Joel doesn’t date his book and gives no reference to any king or prophet. He addresses Judah and Jerusalem at a time when Judah walks mostly in fear of God and the temple and the priesthood are functioning. This could indicate that he speaks in the earlier years of Judah, when things have not deteriorated yet. The immediate reason for his message is a fearful locust plague that is occurring right now. This is the only historical event he mentions, and it is difficult to date.
There are two opinions about where Joel fits in history. Option 1: Some think that Joel lived around 840 BC, at a time when Judah had been following God under the godly kings Asa and Jehoshaphat. But the new king, Jehoram (848-841 BC), is evil and drags the country into idolatry. Prophet Elijah, in a letter to King Jehoram, predicts that God will bring a great plague “see, the LORD will bring a great plague on your people, your children, your wives, and all your possessions” (2 Chr 21:14). This could refer to the locust plague Joel describes, but is not conclusive. Then the reason Joel doesn’t date his book by mentioning a king may be that he writes during the reign of the usurping queen Athalia, who follows Jehoram (841-835 BC, 2 Chr 22:10-23:21) and whom he would not have considered a legitimate ruler.
Option 2: Joel doesn’t mention kings because the book was written after the exile when Judah no longer has kings (Ezra, Nehemiah). This was a time when many walked in a degree of fear of God and when spiritual life was quite temple and priest-centered. It therefore could fit the situation described in Joel. Joel then would have been written around 400 BC.

A devastating locust plague

Unlike most other prophets, Joel doesn’t mention even one specific sin God’s people are committing, but he never the less calls them to wholehearted repentance in the face of a locust plague that is devastating the country at the moment (Joel 1:4, 2:25). Joel interprets this locust plague as a partial judgment, a warning sign from God. This is in line with the Law where Moses predicts that if Israel is becoming evil, one of the ways God will catch their attention is by sending locusts (Deut 28:38). From the time of the plagues of Egypt, locusts always imply the judgment or curse of God (Exo 10:13-15, 1 Kin 8:37-39, Amos 4:9). Still today locust plagues are so feared in the Middle East that locals refuse to even pronounce the word ‘locust’.
Joel gives a very vivid, specific and scientifically accurate description of the locust plague in Joel 1:10-12,17-30 and 2:1-11. He describes many aspects known also from modern day locust plagues:
• the incredible size of swarms (Joel 1:6 ‘innumerable’, Joel 2:11 ‘numberless’. A small swarm can easily have fifty million insects. Swarms as large as twenty-four billion insects have been estimated)
• the darkening of the sky (Joel 2:2, Joel 2:10 ‘the sun and moon are darkened’)
• the deafening sound of an approaching swarm (Joel 2:5 ‘as with the rumbling of chariots, the crackling of flame, like a powerful army’, Joel 2:10 ‘the earth quakes, trembles’)
• the total devastation of every crop and every green thing (Joel 1:7,10-12,17-20, 2:3)
• the stripping of bark and destruction of roots of trees, etc. (Joel 1:7,10-12)
• He also describes the four stages of the migrating locust (Scientific name: Schistocerca gregaria, the four stages of adult > egg > larva > pupa, Joel 1:4, 2:25) and the specific havoc each stage can wreak.
• When a locust swarm lands, the ground can be covered up to knee deep in insects. They then lay eggs, as many as five thousand per square meter. When the larva hatch, they eat off fine roots, causing lasting damage. The pupa stage (described as the ‘hopper’ by Joel) is characterized by moving in rows, climbing walls, entering everywhere (Joel 2:6-9).

Joel’s message to his hearers

Joel, standing in the middle of this plague, urgently calls Judah to repent. He specifically addresses everyone, priests, ministers, elders, farmers, vine dressers, drunkards, old and young, even groom and bride. He is looking for a grass-root response from the people. Everything less important needs to be laid aside and everyone needs to humble themselves, fast, pray and call on God for mercy. Joel clearly sees God as the one who let this plague happen, and God as the one who can remove it. Joel models humble acceptance of God’s chastisement, wholehearted repentance and calling on God to his fellow Israelites.
He gives them many short, practical commands: “Hear! Give ear! Tell your children! Wake up! Wail! Lament in sackcloth! Be dismayed! Come! Sanctify a fast! Call a solemn assembly! Gather the elders, the inhabitants! Cry to the LORD! Blow the trumpet! Sound the alarm! Sanctify a congregation! Assemble the aged! Gather the children! Weep! Say: ‘spare your people'” … Joel gives them a great sense of urgency, but also words to pray and things to do.
It seems the people responded positively because half-way through his book he can announce God’s restoration: “Then the LORD became jealous for his land, and had pity on his people. In response to his people the LORD said: ‘I am sending you grain, wine, and oil… Do not fear, O soil; be glad and rejoice, for the LORD has done great things! Do not fear, you animals of the field, for the pastures of the wilderness are green; the tree bears its fruit, the fig tree and vine give their full yield… I will repay you for the years that the swarming locust has eaten… the great army, which I sent against you” (Joel 2:18-25). Joel shows that God does judge, but he does not hold on to anger nor retains resentment: the moment people repent God is willing to forgive and to restore beyond merit.
God’s name is Redeemer and Restorer. God is powerful and willing to undo the damage done. This is a promise for all who have brought trouble on themselves: “I will repay you for the years…”.

Long-term perspective

With the immediate danger past, there is always a temptation to go back to normal, to become complacent again. Joel encourages his hearers (and generations of later readers) that fear of God, humility and repentance should not be short-lived reactions to a crisis, but an ongoing life-style.
Joel sees beyond: the current locust plague was a temporary judgment by God, a warning so people would seek him; but there is a final judgment coming, the “great and terrible day of the LORD” (Joel 2:31), which will be far more decisive.
But the day of the Lord is not a threat hanging over people, it is an amazing promise: Joel predicts God to pour out his “Spirit on all flesh”, bringing about an unprecedented level of favor and knowledge of God: sons and daughters will prophesy, old men will dream dreams, young men will see visions, even on slaves God’s Spirit will rest (Joel 2:28-29).
Also the opportunity to call on God and thus be saved will be given to all humans: “everyone who calls on the name of the LORD shall be saved” (Joel 2:32). Joel, who had been calling everyone to repentance (priests, drunkards and all) now predicts something greater: an inclusion of “all flesh” (Joel 2:28), a widening of God’s mercy. Specifically he mentions the inclusion of men and women, young and old, free and slave, but the prophecy continues to talk about “all nations” (Joel 3:2) being brought to the “valley of decision” (Joel 3:14).
Peter’s quote of this passage on Pentecost day and his interpretation shed further light. First Peter clearly anchors the meaning of Joel saying “in these last day”. Peter calls his day (Pentecost, 30 AD) to be a fulfillment of Joel 2:28-32. Therefore from Pentecost onward we are “in the last days”. “Last days” then does not refer to some future end times, it refers to the church age and we have been in it for two thousand years.
Furthermore: Peter is preaching to Jews and Jewish proselytes from many nations and offers them salvation through Jesus Christ (Acts 2:14-42). The early church quickly understands that “there is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved” (Acts 4:12). God uses Peter in the first church to bring fuller understanding: “I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him” (Acts 10:35). He says: “Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?” (Acts 10:47).
Paul also understands the Joel passage in the exact same way, when he quotes it in Rom 10:11-13 to show that anyone who confesses and calls on Jesus’ name will be saved, whether Jew or Greek, meaning independent of race or ethnicity.
In this way Joel is a prophet of hope: all who are humble enough to turn to God and call on him will receive mercy, both then and now. It is in the light of this that the quite difficult passage in Joel chapter 3 must be seen.

Joel chapter 3

Joel starts with a restoration prediction: “For then in those days and at that time I will restore the fortunes of Judah and Jerusalem” (Joel 3:1). What does this refer to? It could refer to the 536 BC return of Jews under Zerubbabel (Ezra 1-6). But because the preceding verses are quoted in the New Testament (Joel 2:28,32) and because apocalyptic language is used in them (Joel 2:30-31), we need to consider other options also.
Joel 3:2-3 continues: “I will gather all the nations and bring them down to the valley of Jehoshaphat, and I will enter into judgment with them there on account of my people and my heritage Israel, because they have scattered them among the nations. They have divided my land, and cast lots for my people, and traded boys for prostitutes, and sold girls for wine, and drunk it down”. What does this refer to? The “scattering my people” could refer to the exile (implying a late date for Joel) or the conquering, looting, raiding, enslaving that happens many times over the centuries (early date for Joel). God gathering the nations to enter into judgment reminds of Rev 20, referring to a final judgment at the end of time.
Parallel to this is (Joel 3:9-14): “Proclaim this among the nations: Prepare for war … let all the soldiers draw near… come quickly, all you nations around, gather yourselves here… come up to the valley of Jehoshaphat; for there I will sit to judge all the neighboring nations… put in the sickle, for the harvest is ripe… the wine press is full, the vats overflow, for their wickedness is great. Multitudes, multitudes in the valley of decision”.
What does this refer to? In these verses it is clearly apocalyptic language that is used most likely referring to the final judgment: the picture of a grape harvest, vats, the treading of grapes (Isa 63, Rev 14:17-20), the description of a final war (Rev 19), the name Jehoshaphat (which means ‘Jehovah judges’), the metaphor of sickle put to the harvest (Rev 14:14-16).
Are decisions for or against God still being made at this stage in history? Or is the “valley of decision” the place that is revealing already made decisions?
In Joel 3:4-8 God addresses Tyre, Sidon, Philistia for their raiding, looting, capturing of God’s people. They have also displayed the loot gained from God’s people in their temples, honoring their gods and dishonoring the God. Tyre, Sidon and Philistia are the traditional enemies of Judah before the big empires start conquering (Assyria, Babylon, Medo-Persia). God assures Judah that these oppressing nations will be judged and treated in kind. God will take vengeance on those who committed injustice.
Joel 3:16 continues: “the Lord is a refuge, a stronghold for his people”. In all these scary battle-harvest-judgment pictures God assures his people of his power to save them.
Joel 3:17-18 says: “you shall know that I dwell with you, in Zion, on my holy mountain… mountains will drip wine, hills shall flow with milk, stream beds of Judah shall flow with water; a fountain shall come forth from the house of God and water the Wadi Shittim”. This is a picture of restoration, God dwells with his people, restores all things and lavishes blessings on his people. The picture of water coming out from the temple is also found in Eze 47 and Rev 22. The picture of life-giving water is picked up by Jesus, who calls himself the living water (Jhn 4:10, 7:37). The Wadi Shittim is the Araba, the Jordan valley and Dead sea. The water is bringing life even to this dry salt waste. Shittim means ‘acacia tree’, a tree that grows in extremely dry areas. Even the Wadi Shittim is being given water.
Joel 3:19 continues: “Egypt shall become a desolation, Edom a desolate wilderness”. For Edom that has fulfilled (it is an unpopulated area is the southern part of the modern nation of Jordan), for Egypt it has not or has been changed by other factors (like repentance).
Joel 3:20 says: “Judah shall be inhabited forever; and Jerusalem to all generations”. A totally literal interpretation of this verse creates a contradiction as this area was not inhabited for centuries after 70 AD. If this picture is understood in a widened sense, that believers from all nations are included, a picture of the church, the world wide people of God, is works better. Joel 3:21 concludes with an assurance of judgment and vengeance.

What does all this refer to?

There are different interpretations being put forward. Roughly there are the following options:
Option 1 This refers to the period when the Jews return from the Babylonian exile in 536 BC and the following years. Are Sidon, Tyre, Phlistia and other nations judged that time? Actually they were, but they were defeated along with Judah not in contrast to Judah (by first Assyria and then Babylon).
Option 2 This refers to the end times. This is how the whole passage was introduced from Joel 2:28-32, and end time sort of metaphors keep popping up throughout the 3rd chapter.
Option 2a This refers to a literal, physical nation of Israel being exalted and all other nations being judged sometime in the future.
Option 2b This is a powerful metaphorical description referring to the church, with Old Testament language used, but referring to all believers of any nation as God’s people. What speaks for this option is the context from Joel 2:28-32 and the way Joel is quoted in the New Testament. It is also supported by the universal and ultimate language used in Joel 3, the similarities to metaphors used in Revelation, which is also focusing on the church, believers from any nation.
The basic statements are clear: There will be a powerful, scary “the day of the Lord”, a day when God settles accounts in the end. This will be a day of judgment … for whom?
• Option 2a > for all nations that are turning against literal, physical Israel.
• Option 2b > for evil-doers, persecutors out of all nations, turning against God’s people, the believers, the church.
This will be a day of protection, salvation, vindication, restoration … for whom?
• Option 2a > for literal, physical Israel.
• Option 2b > for God’s people, which means for all believers from any nation
Israel looked forward to “the day of the Lord” as a day when enemies would be punished. This attitude is still very visible in the attitude of the Jews of Jesus’ day. But Joel warns: the Lord will search them out, too, as people who had been given much. This is not to be looked forward, it is presumptuous to do so, but one needs to get ready for it.

Some thoughts and application

It is imperative to understand God’s laws and principles in order to understand the events of our day. We need to seek God’s perspective so we know how to act.
Repentance is the answer to any current crisis. It is the great ‘game changer’. Hopelessness in the light of current events is never a godly perspective. With God nothing is lost, nothing is unchangeable, nothing is hopeless. God is the great Redeemer and Restorer. He can turn around anything.
There is no problem that could not be solved by humility and by wholeheartedly calling on God. To encourage others to repent I need to live and model a life-style of repentance and humility.
Joel models a ‘bottom-up’ and ‘inside-out’ approach to the problem at hand. We, on the other hand, are enamored with a ‘top-down’ and ‘outside-in’ approach. Change is bottom-up and inside-out!
We need to – and can – trust God with the future, with all things pertaining to the end time. Do not be overly scared or impressed with scary or complicated eschatology. Those who call on the name that saves have nothing to fear.

Appendix: Predictive prophecy in Joel and its fulfillment

Joel 2:18-20 Israel recovering fulfilled eventually whether 830 or 400 BC
Joel 2:28-29 Holy Spirit on all flesh fulfilled in Pentecost 30 AD and ever since in the church
Joel 3:4-8 slavery Tyre and Gaza sold into slavery under Alexander 332 BC
Joel 3:4-8 slavery Sidon sold into slavery under Artaxerxes III in 345 BC
Joel 3:7 Jews returning 539BC decree of Cyrus of Persia and later
Joel 3:19 Edom > wilderness fulfilled ultimately in 70 AD, before partially by the hand of Arabs, Nabateans, Jews

Appendix: Joel quoted or alluded to in the New Testament

Acts 2:16 Peter in his Pentecost preaching interprets Joel 2:28-29 to be fulfilled “in these last days”, referring to the church age
Acts 2:39 similar to Joel 2:32 “whoever calls on the Lord will be saved”
Romans 10:11-13 Paul refers to Joel 2:26b, 2:32 … “whoever calls on the Lord will be saved”
Mark 4:29 uses Joel 3:13, the picture of a harvest cut with a sickle to describe the end time judgment: weeds and fruit is cut or harvested
Rev 6:12, Joel 2:10, 2:31, 3:15 sun and moon darkening
Rev 6:17, Joel 2:11 who can stand before the day of the Lord?
Rev 9:7-9, Joel 1:6, 2:4-5 locusts from the bottomless pit described as horses
Rev 14:15, 18, Joel 3:13 harvest is ripe, put the sickle to the harvest, vine vat is full
Rev 22:1, Joel 3:18b the water or river streaming out from the house of the LORD

Introduction to Joel

• Joel has some very famous quotes … but in what connection? … some apocalyptic sounding things, but then other stuff
• What is this book about? What themes did you notice?
• What does Joel want them to do? Sense of urgency? > serious repentance, now

Repeated Theme – Who is addressed? Direct commands and challenges!

• Jo 1:2 elders
• Jo 1:2 inhabitants
• Jo 1:3 children, future generation
• Jo 1:5 drunkards / wine drinkers
• Jo 1:11 farmers
• Jo 1:11 vine dressers
• Jo 1:13 priests, ministers of the altar > gather the elders, inhabitants
• Jo 2:1 watchful > blow trumpet > call inhabitants
• Jo 2:15 watchful > blow trumpet > call fast > gather people > aged, children, infants, bride and bridegroom
• Jo 2:17 priests / ministers
• Joel prophesies / calls out to get a grass-root level response of repentance to the current happening
• He is also addressing elders (political leaders) and priests (spiritual leaders) to rise up to the occasion, but his call is not exclusively to them, or they are to pass the call on to everyone
• Principle of bottom up. We always look towards the king, Joel looks for a heart response from teenager and grandma
• So clearly an urgent and heart-felt call to repentance but for what?
• Very interestingly: not one specific sin is mentioned in Joel. Nothing. This is unique in the prophets. Joel is the only prophet who doesn’t address one specific sin.
• Why? Are they not sinning? But then why the need for repentance? Or are things still pretty good, and this partial judgment is a wake-up call? Is it a call to the godly to intercede for their country? When was this written?
• And what exactly is the judgment that is looming on the horizon? Not the much-late one, but the current one, for which he hopes to get a grass-root repentance?
• War, invasion, army terminology … but also lots lots on nature, agriculture, harvests, languishing fields and animals. How do we make sense of this?
• Joel 1:4     “What the cutting locust left, the swarming locust has eaten… hopping locust…destroying locust”
• Joel 2:25   “I will repay you for the years that the swarming locust has eaten, the hopper, the destroyer, the cutter, my great army, which I sent against you” … here God identifies the army: locusts!

Scientific Background – Locusts and Locust Plagues

• The term locusts is used for many different insects … the locusts proper (migrating locusts) come in 10 types.
• The most destructive type is Schistocerca gregaria, the Egyptian or African migrating locust, Adults are 5-7 cm long, can cover great distances flying

Life cycle

• Eggs are laid in egg capsules (several eggs with a skin around them), into humid ground
• Locust larva, no wings, the size of a fly, black colored, crawl > keep skinning >
• Locust pupa, no wings, hopper, > keep skinning >
• Locust adult, wings, usually solitary lifestyle compare to Joel 1:4, 2:25 4 stages
• Locusts are similar to horses in appearance. Italian ‘cacalletta’ and German ‘Heupferd’, both meaning locust … compare to Joe 2:4 ‘like horses’

Sometimes progression of phases

• 1st phase: solitary > normal stage, color is adjusted to the surroundings, low metabolism rate, non migrating
• 2nd phase: gregarious > physiological response to environmental changes, color fixed dark brown, high metabolic rate, very active, very nervous
• Plagues are irregular occurrences, usually around every 50 years. Mechanism of the building up of a locust plague?
• If low rain > limited place to lay eggs > high egg concentration > if good egg and larvae conditions > tremendous multiplication > concentration of insects > getting hot, active, nervous … they influence each other. If a critical measure is reached, the insects go into gregarious mode > swarm out in unison.
• Locusts have no king or queen. They completely unorganized, but they synchronize behavior in the gregarious phase, even to self-destruction
• During the gregarious phase the insects completely copy each other’s behavior > move in unison > a migrating swarm usually keeps direction, even if heading into the desert. The bigger the swarm, the further they fly, 30 to 50 km per day are usual for big swarms.
• A small swarm can easily contain 50 million insects, but up to 24,420 billion insects have been seen or estimated … compare to Joel 1:6 “innumerable”, Joel 2:11 “numberless”
• When a swarm approaches, people describe it as a darkening of the sky, like clouding over, can completely cover the sun, leading to blackness … compare to Joel 2:2, 2:10
• The swarm makes an absolutely deafening noise, like a jet engines (modern analogy) or like the sound of thousands of hoofs (older analogy) … Joel 2:5 “as with the rumbling of chariots”
• When they land, they can cover thousands of sq miles thickly with insects, even as high as knee deep insects occur
• Landing is determined by environmental factors like cooling of the evening, rain > reduction of their body temperature

Counter measures

• Counter measures to landing are lighting fires to shew them off and keep them excited so they keep flying.
• Counter measures are emergency harvesting
• Counter measures to breeding are over-tilling of egg sites > loose / dry / warm > destroyed.
• Counter measures for the puppa or hopper stage are traps as they move in rows.
• Chemicals sprayed from planes.

Actual plague is in 2 stages

• First stage:
  • An arriving locust swarm can devastate an area or even country within minutes. They are furiously hungry and fall to any living green thing.
  • They eat nor only seeds, fruits, but they eat every green thing, every leave, stem, they eat bark of the trees and branches … they can eat right into tree trunks, they eat even roots.
  • They can completely destroy a crop in half an hour, leaving nothing green behind whatsoever … compare Joel 2:3, 1:7, 1:10-12, 1:18-20 even wilderness has no green leave any more.
  • Their devastation is not only to the current crop, but with their eating off of buds, leaves, stems, young branches and bark > they create a several year damage (if not death) to most trees. Trees turn white in a locust plague > being eaten to the core … compare Joel 1:7 “stripped of their bark … branches have turned white”
  • Then they die by the multitudes > reports of horrible, unbearable stench of the millions of dead locusts.
• Second stage:
  • Before dying the swarm lays eggs into the ground > if conditions continue advantageous (not too dry) > locust larvae hatch bringing a second devastation, crawling along the ground, usually in opposite direction from the parent’s flight > consume everything left, roots and all
  • They can’t fly, but they literally walk / hop in long columns, straight in front > catching techniques with funnels by the bag … compare to Joel 2:6-9

Other points

• Israel normally receives locust plagues from the south, but infrequently from the north
• Locust invasions usually happen in hot summers, and therefore co-occur often with droughts and fires
• Example of a locust plague: 60o million locusts on 400 square miles, eat 80’000 tons of food every day, advancing 2-10 miles per day, laying 5000 eggs per square meter!
• National Geographic 1915 AD: Locust plague in Jerusalem.

Locusts in the Old Testament

• Exo 10:13-15   “So Moses stretched out his staff over the land of Egypt, and the LORD brought an east wind upon the land all that day and all that night; when morning came, the east wind had brought the locusts. 14 The locusts came upon all the land of Egypt and settled on the whole country of Egypt, such a dense swarm of locusts as had never been before, nor ever shall be again. 15 They covered the surface of the whole land, so the land was black; and they ate all the plants in the land and all the fruit of the trees that the hail had left; nothing green was left, no tree, no plant in the filed, in all the land of Egypt.”
• Ex 10:19         “The LORD changed the wind into a very strong west wind, which lifted the locusts and drove them into the Red Sea; not a single locust was left in all the country of Egypt.”
• Deu 28:38      Curses … “You will carry much seed into the filed but shall gather little in, for the locust shall consume it.”
• Deu 28:42      Curses … “all your trees and the fruit of your ground the cicada shall take over.”
• 1 Kin 8:37-39   Solomon’s prayer at the temple dedication … “If there is famine in the land, if there is plague, blight, mildew, locusts, or caterpillar; if their enemy besieges them in any of their cities … whatever prayer, whatever plea there is from all your people Israel … 39 then hear in heaven your dwelling place, forgive, act, and render to all whose hearts you know”
• 2 Chr 7:13-14  God appearing to Solomon … “When I shut up the havens so that there is no rain, or command the locust to devour the land, or sent pestilence among my people, 14 if my people who are called by my name humble themselves, pray, seek my face, and turn from their wicked ways, then I will hear form heaven, and will forgive their sin and heal their land.”
• Psa 78:46         Historical psalm about Israel: “He gave their crops to the caterpillar, and the fruit of their labor to the locust.”
• Psa 105:34-35 Historical psalm about Egypt’s plague: “He spoke, and the locusts came, and young locusts without number; they devoured all the vegetation in their land, and ate up the fruit of their ground.”
• Prv 30:27          “the locusts have no king, yet all of them march in rank”
• Amo 4:9          “I struck you with blight and mildew; I laid wast your gardens and your vineyards; the locust devoured your fig trees and you olive trees; yet you did not return to me, says the LORD.”
• Mal 3:11           “I will rebuke the locust for you, so that it will not destroy the produce of your soil; and your vine in the field shall not be barren, says the LORD of hosts.”
• Summary: Locusts, though a natural phenomenon and described as such, are always seen as curse, a punishment, a plague from God to judge people’s sin > the answer is repentance!
• Joel’s description sounds like an extended footnote to Deu 28 curses! It’s all been predicted. It’s all according to God’s word. Again: prophets are covenant-reminders, law-enforcers, encouraging repentance.
• Muslims refer to God as “the lord of the locusts” and the Arab proverb is “More terrible than the locusts”

JOEL 1:1-2:27 – TEXT

• So it seems that Joel starts preaching when there is a locust plague occurring, hence his utter sense of urgency. It is also clear that Joel looks at the locust plague as the hand of God, as a wake-up call, as a partial judgment to lead Judah back to God.

Repeated Theme – all

• Jo 1:2     “all inhabitants of the land”
• Jo 1:5      “all you wine-drinkers”
• Jo 2:6     “all faces grow pale”
• Jo 2:12    “return with all your heart”
• Jo 2:28   “my Spirit of all flesh”
• Jo 2:32   “everyone who calls on the name of the LORD shall be saved”
• Jo 3:2     “God will gather all the nations”
• Jo 3:11    “come quickly, all you nations”
• Jo 3:12    “I will sit to judge all the neighboring nations”
• Jo 3:20  ” Judah shall be inhabited … to all generations”
• It seems fitting that the prophet who has a heart for a grass-root level response is the one with the prophecy of God’s spirit falling indiscriminate of all flesh, old and young, men and women, educated and uneducated, rich and poor.
• Or maybe it’s the other way round: having gotten that revelation of God about the Holy Spirit (Joel 2:28-29) does Joel then automatically see everybody with different eyes, see all groups of people as recipients of God’s revelation > therefore all groups worthy of being spoken to with the word of God and all responsible for their proper response to the word of God
• Joel champions the normal, the anybodys, the whoevers, the farmers 🙂
• Application? … focus on the ‘everybody’, not ‘forever looking to the government’, or ‘forever blaming the leadership’. Joel definitely calls the leadership as well, to lead out in repentance (spiritual: priests, ministers, political: elders) but he knows this is an all-nation affair. Everybody can do something
• Change doesn’t come top-down, it comes bottom-up. If YOU will humble yourself and pray (2 Chr 7:14)
• Joel is an exemplary prophet here, leading people in repentance. But he can only call, motivate, give an example. People also need to respond, otherwise his hands are bound also.

Repeated Theme – wake up! Take this serious! don’t miss the chance

• How does Joel shake up or motivate people?
  • By direct commands to groups of peoples
  • By questions, to engage the thinking Jo 1:2, 1:16, 2:11, 2:14, 2:17
  • By giving a long-term perspective Jo 1:3
  • By giving vivid & realistic metaphors Joel
  • By emotion & drama Jo 1:5
  • By unusual similes / emotion-charged pictures Jo 1:8, 2:16 > stop your honeymoon
  • By personalizing its effect to groups Jo 1:9, 1:11, 1:5
  • By verbalizing own prayer Jo 1:19
  • By rousing imagery / war imagery Jo 2:1
  • By exclamations Jo 2:11
  • By revealing God’s heart Jo 2:18
• Joel uses very direct, engaging, catching language to wake up, to shake up, to make aware, to engage, to direct, to communicate for God
• > multiple forms, > reaching out to different groups, > true heart engagement, > sincerity himself, > passion himself, …
• Application? What is good communication? What reveals God? …
• remember: the messenger is the message

Repeated Theme – Repentance

• Jo 1:13-14 powerful call to sackcloth, lament, wail, pass the night, fast, solemn assembly, cry out
• Jo 2:12-14 powerful call to return with all your heart, fasting, weeping, mourning, rend hearts, trust in God’s mercy
• What are these outward signs / actions for? Is God more impressed if I wear sackcloth? Can I make God listen with fasting?
• No, not as tools for manipulation, which would be works of the flesh, ‘must-do’s, but as outward signs of an attitude, or as obedient steps to make my inward being attentive, focused, being with it
•  This fascinates and attracts me … but makes me fear hypocrisy, repetition, forms prevailing over attitude, but still …
• Example of Europe: lent prayer of humbling, fasting, confessing, crying out
• Call for a national repentance > there is more of that nowadays, but it’s heart to keep is up, for it not to become form
• At the next mouse plague, call on God as a people?

God’s most generous response to Repentance

• Joe 2:18-27 God is so gracious, so willing to turn it around, sitting on his seat’s edge waiting to restore them again
• Joe 2:25-27 I will repay you for the years that the swarming locust has eaten, the hopper, the destroyer and the cutter … you shall eat in plenty and be satisfied and praise the name of the LORD your God … You shall know that I am in the midst of Israel.
• This is a fascinating promise, also for those who wasted years of their lives through disobedience, wrong decisions or neglect: God can give us back lost years, he can turn it around.
• The danger Renewed complacency, once the immediate danger is gone. Joel calls to a commitment to God beyond the current scare. This was a temporal and partial judgment, there will be a full and eternal judgment. As with now, so for then repentance and living with God is the game changer.

Structure

• Jo 1:1 locust plague’s description and call for repentance > current day of the Lord
• Jo 2:18 God promises restoration > current salvation
• Jo 2:28 God promises the Holy Spirit, all calling on God saved > eternal salvation
• Jo 3:1 In those days Israel gathered / restored … all nations judged > future day of the Lord

BACKGROUND INFORMATION

Who wrote?

• Joe 1:1 Joel, his name means “Yahweh is God”, son of Pethuel, probably lived in Jerusalem (Joe 2:1, Joe 2:15), calls solemn assembly before the temple. His name being religious in nature may point to his parents’s faith.
• Joel’s personal history is limited to what we can observe in the book itself. His introduction Joe 1:1 is like Jer 14:1, Hos 1:1, Mic 1:1, Zep 1:1
• There are 12 other Joels in the OT, no description matches
• He was probably not a priest, Joe 1:13 sounds like an outsider calling to the priests and ministers
• He understands farm concerns, locusts, their stages, their impact, future trouble, …

Written to whom?

• southern kingdom Judah is mentioned (Joe 3:1, 3:6), Zion is mentioned (Joe 2:1, 2:15, 2:32, 3:16, 3:17, 3:21)
• Judah at a time when the nation had not yet fallen into the extreme depravity characteristic of the later years, as their knowledge of temple and services suggest (Joe 1:9, 1:13, 1:14, 1:16, 2:14, 2:17) or the returned Jews

Where from written?

• Probably Jerusalem, Judah (often referenced)

When written?

• No king is mentioned to reference the prophecy > unknown > 2 more established options about dating.
• Kings and Chronicles, Ezra and Nehemiah have no direct mention of this locust plague
• There is a temple > 960-586 BC and 516 BC to 70 AD
• No mention of Northern Israel whatsoever. Why? What does this indicate?
• Why is there no reference to a ruling king like other prophets (Jeremiah, Isaiah, Amos, Hosea, Micah)?
• there was no established prophecy writing style yet > rather an earlier prophet (grouped with Hosea, Amos), Obadiah (that is also most likely early) also has no king mentioned.
• there was a king but Joel didn’t mention him because he is looking for a grass-root response from people
• here were no kings any more > the book is post-exilic
• there was no king just at the moment … possibly during the Athalia / Joash as child time (841-835 BC)

Option 1 Joel is post-exilic around 400 BC

• No kings, so no reference to kings, rather mention of elders, priests and prophets.
• Complete absence of mention of the Northern Kingdom Israel > because Israel is long gone
• Joel uses the word Israel for Judah, which could points to post-exilic writing
• Jo 3:6 mentions the Greeks (Ionians) > some say that indicates a later time (when the Jews were in contact with them)
• Jo 3:1-2, 3:17 sound as if the captivity or exile had already occurred
• Religious and Political situation
  • See background for Ezra, Nehemiah … Jews surrounded by other nations under Empire Medo-Persia
  • Return of the faithful and willing, yet also problems surfacing like mixed marriages, corruption, sabbath issues
• Reigning kings / Contemporary prophets
  • no kings, contemporary prophets: Malachi

Option 2 Joel happens during Jehoram, is written during Athalia around 840 BC

• In the Jewish canon Joel is between Hosea and Amos, which suggests him to be an early prophet
• Joel – unlike all other prophets – doesn’t address a single sin of Judah specifically, maybe things weren’t that bad yet?
• > temple, offerings, priests seem to be central to society still (Joe 1:9, 1:13, 1:14, 1:16, 2:14, 2:17)
• Joe 3:4-6 parallels Obadiah, which also mentions no king and is also is considered an early prophet
• Amos who writes during Jeroboam II (786 – 746 BC), could have known and borrowed from Joel … or vice versa
  • > compare Joel 3:18            and Amos 9:13       restoration: “mountains shall drip with sweet wine”
  • > compare Joel 3:16            and Amos 1:2          “the LORD utters his voice from Jerusalem”
  • > compare Joel generally   and Amos 5:16-18 “farmers wailing, in the vineyards wailing”
• Maybe 2 Chr 21:14 (Elijah’s letter to Jehoram of Judah)…“see, the LORD will bring a great plague on your people, your children, your wives, and all your possessions” … that could easily refer to locusts. A severe punishment at a time like Jehoram surely makes sense … earlier, godly times under Jehoshaphat still not far away… deterioration under Jehoram.
• The locust plague could happen during Jehoram (848-841 BC), and then written down during Athalia (841-835 BC)
• The enemies referred to in chapter 3 are not countries of the Exile (Assyria, Babylonia, and Medo-Persia), but earlier enemies (Tyre, Sidon of Phoenicia, Philistia, Egypt, Edom). Maybe the passages sounding like exile (Joe 3:1-3, 3:17) could also describe warfare, military incursions with looting and taking captives, who then were sold as slaves. 2 Chr 21:16-17 mentions Jehoram at war with Philistia and the Arabs. 2 Kin 8:20 mentions Jehoram at war with Edom. So far wars are mentioned, there may well have been more.
• Why are the Greeks mentioned in Joe 3:6? > contact could have occurred at an early date, Greece is not here referred to as a nation. The Hebrew word Yawan (=Ionian) could refer to a group of isolated bands of slave-traders from a distant country. The Greeks were already trading, sailing, known culture … 1st peak of importance Crete based Mycenean Greek 1550-1150 BC, 2nd peak of importance classical Greek based around Athens and Sparta 900-350 BC
• Religious and Political situation
  • Israel under Jehu, who has just wiped out the house of Ahab and Baal worship, though he persists in the calf cult
  • Judah under Jehoram (2 Ki 8:16-24), who under his wife Athaliah’s influence is evil and a terrible reversal after Jehoshaphat’s efforts. Warfare with Edom is mentioned. A severe punishment from God at a time like Jehoram surely makes sense.
  • Later shortly under Ahaziah (assassinated by Jehu), then Athalia grabbing power > first serious threat to Davidic Judah
• Reigning kings / Contemporary prophets           (Thiele Chronology)
  • Judah Jehoram (848-841 BC), Ahaziah (841 BC), Athaliah (841-835 BC) Israel Jehu (841-814 BC)
  • Elisha to Israel Obadiah to Edom

Type of literature

• Mostly poetry (> figurative interpretation), some prose (> literal interpretation)
• Joe 1:1 (narrative prose) and Joe 2:30-3:8 (predictive prose)

Structure

• Prophesy: current judgment and repentance > current salvation and restoration. Then a further future salvation- restoration and judgment
• Some apocalyptic language Joe 2:2, 2:30-32, … but not apocalyptic as a whole

Composition

• Many commands, many metaphors and similes describing the locust plague

Surrounding countries

• Tyre did slave-trading with Edom (Amo 1:9)
• Sidon home of Jezebel, imported Baal-worship, daughter Athaliah almost destroyed Davidic line (1 Kin 16:31)
• Philistia long-term enemy
• Egypt raid under Shishak against Rehoboam 100 y ago (1 Kin 14:25), currently not mentioned that much
• Edom long-term enemy, recent revolt around 20 y ago, buying slaves or Tyre (2 Kin 8:20, Amo 1:11)

Main ideas

• Description of the horror of the present locust plague and resulting devastation and famine
• calling for thorough repentance and calling out to God by the whole people > encouragement that God will hear & save
• this temporary judgment (day of the Lord) foreshadows a future, eternal, powerful day of the Lord … where again repentance and calling on the name of the Lord will save, and godlessness will be judged
• Vision of a final showdown of God and God’s enemies (also the enemies of his people) and restoration of his people

Main reasons

• To call Judah to thorough, heart-felt repentance & ongoing walk with God
• to remind the next generation of the importance to keep the covenant and obey and love God
• Raising hope and awareness of God’s future restoration and salvation … but also future judgment bringing justice

JOEL 2:28-3:21

Predictive prophecy in Joel & fulfillment

• Jo 2:18-20 Israel recovering fulfilled eventually whether 830 or 400 BC (we don’t know how quickly)
• Jo 2:28-29 Holy Spirit on all flesh fulfilled in Pentecost 30 AD and ever since in the church
• Jo 3:4-8      slavery: Tyre and Gaza sold into slavery under Alexander 332 BC
• Jo 3:4-8     slavery:  Sidon sold into slavery under Artaxerxes III in 345 BC
• Jo 3:7          Jews returning 539BC decree of Cyrus of Persia & later
• Jo 3:19        Edom > wilderness fulfilled ultimately in 70 AD, before partially by Arabs, Nabateans and Jews

How to approach this text?

• There are very many and very different interpretations of Joel. And really, Joel 3 is not easy to interpret
• Concept: telescopic prophesy … immanent need for repentance and promise of God’s restoration > till Joel 2:27 … future promise of God’s restoration / future need for repentance > Joel 2:28 ff
• It is not surprising the Jews had ideas of Jewish victory over Gentiles in Jesus’ times, Joel 3 would have been one passage they drew from.
• We with hind sight and NT interpretation helps have some anchoring thoughts, but we still find Joel 2:28 onward difficult
• Interpretation principle: NT interprets OT, clear interprets unclear > we must base our interpretation of how the NT uses this prophecy: Thankfully Peter anchors our interpretation!

NT use of Joel

• Acts 2:16 Peter in his Pentecost preaching interprets Joel 2:28-29 to be fulfilled ‘in these last days’
• Acts 2:39 similar to                  Joel 2:32 “whoever calls on the Lord will be saved”
• Rom 10:11-13 Paul refers to    Joel 2:26b, 2:32 … “whoever calls on the Lord will be saved”
• Mrk 4:29 uses                            Joel 3:13 the picture of harvest cut with a sickle > end time judgment – weeds and all
• Rev 6:12                                      Joel 2:10, 2:31, 3:15 sun and moon darkening
• Rev 6:17                                      Joel 2:11 “who can stand before the day of the Lord?”
• Rev 9:7-9                                    Joel 1:6, 2:4-5 the locusts from the bottomless pit are described as horses
• Rev 14:15, 18                              Joel 3:13 the harvest is ripe, put the sickle to the harvest, the vine vat is full
• Rev 22:1                                      Joel 3:18b the water / river streaming out from the house of the LORD

Interpreting Joel 2:28-30

• We are in “these last days” as per Peter, ever since Jesus being born till he comes again
• All the descriptions refer ultimately to “the last days”, as defined by Peter, meaning from 30 AD onward
• Joel switches to this, doubles up, sees beyond the locusts and the restoration from that plague to a greater restoration beyond, the pouring out of God’s spirit. Peter interprets this for us to refer to Pentecost, the believers, the church, 30 AD onward. So far so clear.
• Joel 2:30 brings in apocalyptic language: “portents, blood, fire, smoke, sun darkened, moon turned to blood … before the great and terrible day of the LORD comes.”
• What does this refer to? It points to Revelation, that is: the church age, the age of tension but also final judgment
• Summary of the message: just as repentance and calling on God saves you in a current partial judgment (locusts) so repentance and calling on God’s name will save you in a future eternal judgment
• The OT foreshadows the NT, the OT had the concrete and physical reality > the NT has the ultimate and spiritual reality
• The future, ultimate, spiritual reality is projected in terminology borrowed from the concrete or physical:
• Joel 2:32 “everyone who calls on the name of the LORD shall be saved.”
• Joel 2:32 “those who escape / those whom God calls will be in Mount Zion in Jerusalem” … who does this refer to?
  • By context of Peter, Acts, Romans this quote this must refer to the believers, the church, all those responding to Jesus.
  • This gives us a very concrete anchor: the word ‘Zion’ and ‘Jerusalem’ doesn’t necessarily refer to the physical nation of Jews living there in body.
  • “Those who escape” are the believers, ‘those whom God calls’ are all who will respond. ‘Zion’ here refers to God’s presence, not to a literal geographic location.
• If this is so, we need to keep this in mind for chapter 3 also:

Interpreting Joel 3

• Joel 3:1 “For then in those days and at that time I will restore the fortunes of Judah and Jerusalem” … on its own, this could easily refer to the 536 BC return. But since the context in apocalyptic language, we need to
• Joel 3:2 “I will gather all the nations > valley of Jehoshaphat > I will enter into judgment with them there on account of my people and my heritage Israel, because they have scattered them among the nations. They have divided my land, and cast lots, sold them” for bad pursuits (prostitutes, wine).
• What does this refer to?
  • The ‘scattering my people’ could refer to the exile (late date for Joel) or the conquering, looting, raiding, enslaving that keeps going on over centuries (early date for Joel).
  • God gathering the nations to enter into judgment with them sounds like Rev 20, final judgment at the end of time. Parallel to this is:
• Joel 3:9-14 “Proclaim this among the nations: Prepare for war … let all the soldiers draw near … come quickly, all you nations around, gather yourselves here… come up to the valley of Jehoshaphat; for there I will sit to judge all the neighboring nations … put in the sickle, for the harvest is ripe, … the wine press is full, the vats overflow, for their wickedness is great. Multitudes, multitudes in the valley of decision.”
• What does this refer to?
  • This is very clearly apocalyptic language, the picture of a grape harvest, vats, treading (Isa 63, Rev 14:17-20), final war (Rev 19), Jehoshaphat which means ‘Jehovah judges’, sickle to the harvest (Rev 14:14-16)
  • Are decisions still being made at this stage? Or the valley revealing made decisions? More likely.
• Joel 3:4-8 God addressing Tyre, Sidon, Philistia for their raiding, looting, capturing of God’s people … also for displaying the loot in their temples, honoring their gods, dishonoring God.
  • Again this are the traditional enemies of Judah before the big empires move in.
  • God assures Judah that these oppressing nations will be judged and treated in kind. God will take vengeance on those committed injustice.
• Joel 3:16 “the Lord is a refuge … stronghold for his people” … In all these scary battle-harvest-judgment pictures God assures his people of his power to save them.
• Joel 3:17-18 “you shall know that I dwell with you, in Zion, on my holy mountain … mountains will drip wine, hills shall flow with milk, stream beds of Judah shall flow with water; a fountain shall come forth from the house of God and water the Wadi Shittim” …
  • God with his people, generous restoration of all things, God lavishing blessings.
  • The picture of water coming out from the temple is also in Eze 47 and Rev 22, life-giving water …
  • Jesus calls himself the living water (Jhn 7:37).
  • The Wadi Shittim is the Araba, the Jordan valley and Dead sea, bringing life even there.
  • Shittim means ‘acacia tree’, which grew in extremely dry areas. But even that is being given water.
• Joel 3:19 “Egypt shall become a desolation, Edom a desolate wilderness” … for Edom that fulfills, for Egypt not (?)
• Joel 3:20 “Judah shall be inhabited forever; and Jerusalem to all generations” … again a picture widened out to include all believers from all nations, a picture of the church, the world wide people of God.
• Joel 3:21 Assurance of judgment, vengeance.

Difference of Interpretation: What does this refer to?

• Option 1 > This refers to the exile-return period.
  • Are the other nations judged that time? > Actually they are, but basically along with Judah, Assyria and then Babylon do a clean sweep.
  • And then Babylon judges Assyria, Medo-Persia judges Babylon.
  • So there is not really much of a ‘Judah versus surrounding nations’ at that time.
• Option 2 > This must refer to end times (which is how the whole passage was introduced, and end time sort of metaphors keep popping up throughout the 3rd chapter.
• Option 2a > This must refer to a literal, physical nation of Israel being exalted and all other nations judged.
• Option 2b > This is a powerful metaphorical description referring to the church, with language used from the ‘Israel / old system’, but really meaning the church. What speaks for this is the context, the NT quotes, the universal and ultimate scale, the similarities to Revelation pictures, which is also focusing on the church.
  • The basic statements are clear: There will be a powerful, scary “the day of the Lord”, a day when God settles accounts in the end.
• This will be a day of judgment … for whom?
  • Option 2a > all nations, all nations turning against literal, physical Israel.
  • Option 2b > evil-doers, persecutors out of all nations, turning against God’s people, the believers, the church.
• This will be a day of protection, salvation, vindication, restoration … for whom?
  • Option 2a > for literal, physical Israel.
  • Option 2b > for God’s people, which means for all believers from any nation
• Israel looked forward to it for enemies would be punished. This is very visible in the attitude of the Jews of Jesus’ day. But Joel warns: the Lord would search them out as people much given. This is not to be looked forward, it’s presumptuous to do so. But: get ready for it.

Application

• Be attentive to the symptoms / signs!
• Seek God’s perspective on current happenings! Interpret current happenings from God’s revealed word / basic truths / covenant > you will understand your times
• Repentance is the answer to any current crisis!
• There is no relationship problem that could not be solved by humility
• Repent yourself! Model repentance! Call others to repentance! > it needs to be as wide as possible
• Do not despair reading the signs! Do not succumb to hopelessness! > Bangladesh application
• With God nothing is terminal, nothing is final, nothing is irreversible, nothing is unchangeable
• How many times have you been surprised reading Samuel / Kings / Chronicles how completely / almost ‘how easily’ God turns around the most threatening / terrifying situations? … Assyria besieging … and he heard a rumor that he was attacked from the other side …and that did it. God is not out of ideas!
• God is the one to turn around of nations, he really can, let us remove obstacles in ourselves as good as we can, let us be the ones he does it with and through!
• We are not the only ones left (see Elijah!), be faithful, live it yourself, communicate it with passion
• Do work / see / give importance to all groups of people! Do not be fascinated-paralyzed by looking to the top!
• Change is bottom-up and inside-out!
• Trust God with the future
• Trust God with all things end time, with scary or complicated eschatology … you have called on the name that saves, that’s it!
• Study and understand nature
• Take Joel 2:12-14 seriously for your nation “Yet even now, says the LORD, return to me with all your heart, with fasting, with weeping and with mourning; rend your hearts and not your clothing. Return to the LORD, your God, for he is gracious and merciful … Who know whether he will not turn and relent, and leave a blessing behind him…” God jumps at repentance, remember Kings & Chronicles