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Tag: Book of Joel

Restore years locusts eaten

Written by LWOM Amsterdam on . Posted in Joel, What’s new?.

How does God restore the years that the locusts have eaten (Joel 2:25)?

The statement of Joel 2:25—“I will restore to you the years that the swarming locust has eaten”—is a reference to the produce of food from the years the locusts destroyed the harvest. A closer look at the context and details of this verse offers additional insight into the goodness of God.

Israel’s crops had been destroyed by a locust invasion (Joel 1:4), and the impact lasted more than one year. This could indicate that locusts invaded in consecutive years. However, it is more likely that the damage of one invasion had a multi-year impact. When locusts destroyed a crop, they wiped out the seed saved from the previous year, the harvest of the current year, and the seed that would be used the next year. Locust devastation of grape vines and fruit trees would take years to redevelop (Joel 1:12).

Joel 2:25 complements the preceding verse, which says, “The threshing floors shall be full of grain; the vats shall overflow with wine and oil.” The restoring of the years the locust had eaten would include an abundant harvest of grain, grapes, and olives.

Joel had used the locust invasion as an illustration of God’s judgment. In His promise to “restore” the years lost to the locust, God is pledging to restore His repentant people to a place of blessing after judgment. The context describes many other positive things that would take place during this restoration:

-Green pasture for livestock: “the pastures of the wilderness are green” (Joel 2:22).
-Trees and vines that bear fruit: “the tree bears its fruit; the fig tree and vine give their full yield” (Joel 2:22).
-The spring and summer rains would come as needed for a good crop: “he has given the early rain” (Joel 2:23).

The results of this restoration would be both physical and spiritual. Physically, “You shall eat in plenty and be satisfied.” Spiritually, they would “praise the name of the LORD your God, who has dealt wondrously with you” (Joel 2:26).

The conclusion of this section of Joel summarizes God’s intention for the restoration: “And my people shall never again be put to shame. You shall know that I am in the midst of Israel, and that I am the LORD your God and there is none else. And my people shall never again be put to shame” (Joel 2:26-27). God must deal with sin, but when His people repent, they find abundant blessing that more than compensates for what was lost in the judgment. His grace abounds.

Let the weak say I am strong

Written by LWOM Amsterdam on . Posted in Joel, What’s new?.

What does it mean to “let the weak say I am strong” in Joel 3:10?

The classic praise and worship song “Give Thanks” contains the line “And now let the weak say, ‘I am strong.’” There are several passages of Scripture that encourage us to see ourselves as strong in the Lord, including 2 Corinthians 12:9, but the precise quotation, from Joel 3:10, has a very different context.

The Old Testament book of Joel is a book of prophecy, mainly discussing the coming Day of the Lord. Joel chapter 3 talks about God’s future judgment of the nations. It is in that context that we see the command let the weak say, I am strong (KJV). The ESV puts it this way: “Let the weak say, ‘I am a warrior.’” The NLT gives, “Train even your weaklings to be warriors.”

Joel 3:9–13 has the context:

“Proclaim this among the nations:
Prepare for war!
Rouse the warriors!
Let all the fighting men draw near and attack.
Beat your plowshares into swords
and your pruning hooks into spears.
Let the weakling say,
‘I am strong!’
Come quickly, all you nations from every side,
and assemble there.

“Bring down your warriors, LORD!

“Let the nations be roused;
let them advance into the Valley of Jehoshaphat,
for there I will sit
to judge all the nations on every side.
Swing the sickle,
for the harvest is ripe.
Come, trample the grapes,
for the winepress is full
and the vats overflow—
so great is their wickedness!”

The weak who say, “I am strong,” are untrained warriors called into battle, using their farming equipment as weapons. This prophecy is of a time when the nations rouse themselves to come against God and His armies (cf. Revelation 16:14–16; 20:7–10). God is actually calling them to judgment, and they will be soundly defeated. In Joel’s prophecy, God is challenging the wicked nations. The people who come against God in the end will need every available resource and person if they are to have any hope of fighting—even the weak among them will need to become warriors. No one, even those normally unfit for war, will escape this conflict; there will be no exceptions or deferments; it is the time of the God’s judgment on the whole earth.

When the Day of the Lord comes, God will finally judge the world. Joel’s prophecy reveals the nature of the world at that time. Clearly, only a deluded people would think they can battle against God Almighty. Sinful, weak humanity imagine they are above God and will consider themselves strong enough to fight Him. We see similar themes in passages like Psalm 2 and 2 Timothy 4:3–5.

Joel 3 speaks of a terrible time when godless nations turn their farming equipment into weapons for a final, futile battle. After the judgment, however, God’s people, Israel, are restored to a place of blessing:

“Then you will know that I, the Lord your God,
dwell in Zion, my holy hill.
Jerusalem will be holy;
never again will foreigners invade her.

“In that day the mountains will drip new wine,
and the hills will flow with milk;
all the ravines of Judah will run with water.
A fountain will flow out of the Lord’s house
and will water the valley of acacias” (Joel 3:17–18).

At that time of blessing, God says that, rather than turning their farm implements into weapons, people will do the opposite:

“In the last days

“the mountain of the LORD’s temple will be established
as the highest of the mountains;
it will be exalted above the hills,
and all nations will stream to it.

“Many peoples will come and say,

“‘Come, let us go up to the mountain of the LORD,
to the temple of the God of Jacob.
He will teach us his ways,
so that we may walk in his paths.’
The law will go out from Zion,
the word of the LORD from Jerusalem.
He will judge between the nations
and will settle disputes for many peoples.
They will beat their swords into plowshares
and their spears into pruning hooks.
Nation will not take up sword against nation,
nor will they train for war anymore.

“Come, descendants of Jacob,
let us walk in the light of the LORD” (Isaiah 2:2–5; see also Micah 4:1–5).

God is ultimately the victor. He will avenge His people (Joel 3:21), save them from their enemies, and restore them to a blessed state. In Joel 3:10, God issues a challenge to the enemies of His people: “Let the weak say I am strong.” The Lord is prepared for battle, and it’s time for His foes to put up or shut up. The Message Bible brings out the taunting nature of God’s challenge:

“Let the weak one throw out his chest
and say, ‘I’m tough, I’m a fighter.’
Hurry up, pagans! Wherever you are, get a move on!
Get your act together.
Prepare to be
shattered by God!”

Rend your heart

Written by LWOM Amsterdam on . Posted in Joel, What’s new?.

What does it mean to rend your heart (Joel 2:13)?

The prophet Joel functioned as a spiritual watchman over Judah. In Joel 2:12–19, he pleaded with the nation to turn to the Lord in genuine repentance as the only way to avoid the devastating destruction of the coming “day of the Lord” (Joel 1:15). The prophet’s call began like so: “‘Even now,’ declares the LORD, ‘return to me with all your heart, with fasting and weeping and mourning.’ Rend your heart and not your garments. Return to the LORD your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity” (Joel 2:12–13).

The word for “rend” in the original Hebrew means “to split, tear to pieces, rip, bust, separate abruptly or with violence.” To rend one’s garment was an ancient custom that signaled intense grief, repentance, or holy zeal.

When King David received the devastating, but exaggerated, news that Absalom had struck down all of David’s remaining sons, he rose, tore his clothes, and then lay down on the ground (2 Samuel 13:31; see also 2 Samuel 1:11). The Old Testament records Reuben, Jacob, Joshua, Caleb, Jephthah, Tamar, Ahab, Hezekiah, and others rending their garments in gestures of mourning and penitence (Genesis 37:29, 34; Joshua 7:6; Numbers 14:6; Judges 11:35; 2 Samuel 13:19; 1 Kings 21:27 Isaiah 37:1).

In the New Testament, the high priest tore his garment while accusing Jesus of blasphemy (Matthew 26:65). Paul and Barnabas tore their clothes in anguish when they realized the people of Lystra were preparing to honor them as deities (Acts 14:14–15).

More than rent clothing, God wants rent hearts. To “rend your heart” in repentance is to acknowledge your brokenness and need for God’s forgiveness and restoration. As we rend our hearts, we discover that “the LORD is close to the brokenhearted; he rescues those whose spirits are crushed” (Psalm 34:18, NLT). When we’ve strayed from God, the sacrifice He desires is “a broken spirit,” for He “will not reject a broken and repentant heart” (Psalm 51:17, NLT). We pave the way for healing, wholeness, and a restored relationship with God when we rend our hearts before Him (Psalm 147:3; Isaiah 61:1).

In Joel’s day, the nation of Judah was guilty of putting on false displays of repentance. The people performed rituals of tearing their clothing without experiencing true, heart-crushing remorse for their sin, which would lead to a change in behavior and genuine devotion to God. Only a complete rending of the heart would turn the nation back to receive the compassionate, gracious, merciful, and steadfast love of the Lord.

Instead of saying “rend your heart,” the prophet Jeremiah applied the cutting analogy of circumcision to call God’s people to repentance: “Circumcise yourselves to the LORD, circumcise your hearts, you people of Judah and inhabitants of Jerusalem, or my wrath will flare up and burn like fire because of the evil you have done” (Jeremiah 4:4).

The idiom rend your heart expresses internal spiritual brokenness, which is vastly more important than any empty, hypocritical act of ripping apart one’s clothing. Rituals of repentance mean nothing if the heart is unchanged. External performances are not enough. For this reason, Jesus taught in the Beatitudes, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3). Being poor in spirit means recognizing one’s broken spiritual state. We rend our hearts when we admit that we are utterly bankrupt and destitute before God. Without His forgiveness, cleansing, and restoration, we are undone.

Rending our hearts in repentance means wholehearted surrender to God: “Pour out your heart like water in the presence of the Lord,” says Lamentations 2:19. “Create in me a clean heart, O God, and renew a right spirit within me,” cried David after acknowledging his sin to the Lord (Psalm 51:10, ESV). “Woe is me, for I am undone!” confessed Isaiah upon seeing the Lord lifted high upon His throne. “I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Isaiah 6:5, NKJV).

When we rend our hearts before the Lord, God promises to forgive, cleanse, and restore us: “For I will gather you up from all the nations and bring you home. . . . I will sprinkle clean water on you, and you will be clean. Your filth will be washed away, and you will no longer worship idols. And I will give you a new heart, and I will put a new spirit in you. I will take out your stony, stubborn heart and give you a tender, responsive heart. And I will put my Spirit in you so that you will follow my decrees and be careful to obey my regulations. . . . You will be my people, and I will be your God. I will cleanse you of your filthy behavior” (Ezekiel 36:24–29, NLT).