Chapter commentary
Joel Chapter 2
1
Joe 2:1-32.
English original
Joe 2:1-32.
THE COMING JUDGMENT A MOTIVE TO REPENTANCE. PROMISE OF BLESSINGS IN THE LAST DAYS.
A more terrific judgment than that of the locusts is foretold, under imagery drawn from that of the calamity then engrossing the afflicted nation. He therefore exhorts to repentance, assuring the Jews of Jehovah's pity if they would repent. Promise of the Holy Spirit in the last days under Messiah, and the deliverance of all believers in Him.
1. Blow . . . trumpet--to sound an alarm of coming war
(Nu 10:1-10; Ho 5:8; Am 3:6);
the office of the priests.
Joe 1:15
is an anticipation of the fuller prophecy in this chapter.
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2. 黑暗……幽暗……密云……乌黑——同义词的堆叠，以强化灾祸的画面
(Isa 8:22)。
用在此处十分贴切，因为成群蝗虫遮蔽日光，使黑暗成为将要临到之灾祸的恰当形象。
如黑暗笼罩山岭的早晨：有一大民——将“山岭”后的冒号改为逗号：如同晨光铺满山岭，照样有一众多[MAURER]而强盛的民也要铺散开来。晨光升起的突然，先镀亮山巅，有人认为这突然性是比喻仇敌突袭的要点，但可能性较小。MAURER将此比作蝗虫大军逼近时，阳光反射在翅膀上所产生的黄色光辉。这有可能；然而当理解蝗虫只是人类仇敌的象征。西拿基立率领的亚述大军（参
Isa 37:36）
被神毁灭
(Joe 2:18, 20, 21)，
可能是预言的首要对象；但最终所指的，是末后那被神特别介入所灭的敌基督联盟（参见
Joe 3:2
的注释）。
从来没有这样的——（参
Joe 1:2; Ex 10:14）。
English original
2. darkness . . . gloominess . . . clouds . . . thick darkness--accumulation of synonyms, to intensify the picture of calamity
(Isa 8:22).
Appropriate here, as the swarms of locusts intercepting the sunlight suggested darkness as a fit image of the coming visitation.
as the morning spread upon the mountains: a great people--Substitute a comma for a colon after mountains: As the morning light spreads itself over the mountains, so a people numerous [MAURER] and strong shall spread themselves. The suddenness of the rising of the morning light, which gilds the mountain tops first, is less probably thought by others to be the point of comparison to the sudden inroad of the foe. MAURER refers it to the yellow splendor which arises from the reflection of the sunlight on the wings of the immense hosts of locusts as they approach. This is likely; understanding, however, that the locusts are only the symbols of human foes. The immense Assyrian host of invaders under Sennacherib (compare
Isa 37:36)
destroyed by God
(Joe 2:18, 20, 21),
may be the primary objects of the prophecy; but ultimately the last antichristian confederacy, destroyed by special divine interposition, is meant (see on
Joe 3:2).
there hath not been ever the like--(Compare
Joe 1:2; Ex 10:14).
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3. 前面……后面——即四面八方
(1Ch 19:10)。
火……火焰——毁灭……荒凉
(Isa 10:17)。
如伊甸园……旷野——相反的对照
(Isa 51:3; Eze 36:35)。
English original
3. before . . . behind--that is, on every side
(1Ch 19:10).
fire . . . flame--destruction . . . desolation
(Isa 10:17).
as . . . Eden . . . wilderness--conversely
(Isa 51:3; Eze 36:35).
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4. 形状……如马——
(Re 9:7)。
并非字面的蝗虫，而是寓意的蝗虫。平行经文
(Re 9:1-11)
中第五位天使吹号，即第一样灾祸，不可能是字面的：因为在
Re 9:11
说：“它们有一个王，就是无底坑的使者”——希伯来话名叫亚巴顿（“毁灭者”），希腊话名叫亚玻伦——而且
(Re 9:7) “它们头上好像金冠冕，脸面好像男人的脸面”。比较
Joe 2:11，
“耶和华的日子……大而可畏”；暗示其最终的指涉与弥赛亚第二次降临施行审判有关。蝗虫的头与马的头极为相似，以致意大利人称其为cavalette。比较
Job 39:20，
“马……如蝗虫”。
奔跑——蝗虫跳跃，与马的奔驰不无相似，同时抬起又落下两只前脚。
English original
4. appearance . . . of horses--
(Re 9:7).
Not literal, but figurative locusts. The fifth trumpet, or first woe, in the parallel passage
(Re 9:1-11),
cannot be literal: for in
Re 9:11
it is said, "they had a king over them, the angel of the bottomless pit"--in the Hebrew, Abaddon ("destroyer"), but in the Greek, Apollyon--and
(Re 9:7)
"on their heads were as it were crowns like gold, and their faces were as the faces of men." Compare
Joe 2:11,
"the day of the Lord . . . great and very terrible"; implying their ultimate reference to be connected with Messiah's second coming in judgment. The locust's head is so like that of a horse that the Italians call it cavalette. Compare
Job 39:20,
"the horse . . . as the grasshopper," or locust.
run--The locust bounds, not unlike the horse's gallop, raising and letting down together the two front feet.
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5. 响声好像战车——指它们翅膀振动，或后腿移动所发出的巨大声响。
在山顶上——MAURER将此与“它们”相连，即蝗虫先占据高处，再由那里降到低处。也可能指（如英文版那样）“战车”，因战车在崎岖的高地上行过时声响最大。
English original
5. Like the noise of chariots--referring to the loud sound caused by their wings in motion, or else the movement of their hind legs.
on the tops of mountains--MAURER connects this with "they," that is, the locusts, which first occupy the higher places, and thence descend to the lower places. It may refer (as in English Version) to "chariots," which make most noise in crossing over rugged heights.
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6. 疼痛——即因惊恐而痛苦。阿拉伯谚语说：“比蝗虫更可怕。”
脸都变色——
(Isa 13:8; Jer 30:6; Na 2:10)。
MAURER译作“收回其光辉”，即变得苍白，失去颜色（参
Joe 2:10; Joe 3:15）。
English original
6. much pained--namely, with terror. The Arab proverb is, "More terrible than the locusts."
faces shall gather blackness--
(Isa 13:8; Jer 30:6; Na 2:10).
MAURER translates, "withdraw their brightness," that is, wax pale, lose color (compare
Joe 2:10; Joe 3:15).
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7-9. 描绘他们前进时井然的军阵：“一只蝗虫在行进中连一指甲的宽度都不偏离自己的位置”[JEROME（耶柔米）]。参
Pr 30:27，
“蝗虫没有君王，却分队而出。”
English original
7-9. Depicting the regular military order of their advance, "One locust not turning a nail's breadth out of his own place in the march" [JEROME]. Compare
Pr 30:27,
"The locusts have no king, yet go they forth all of them by bands."
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8. 彼此并不拥挤——即不互相推挤以致把身边的邻人挤出位置，这在庞大的人群中常常发生。
向兵器冲去——即在飞箭飞石之中。
不受伤——因为他们有防身的甲胄保护[GROTIUS（格老修斯）]。 MAURER译作：“它们（蝗虫）的阵线在冲入飞箭飞石之中时不被打破”（参
Da 11:22）。
English original
8. Neither shall one thrust another--that is, press upon so as to thrust his next neighbor out of his place, as usually occurs in a large multitude.
when they fall upon the sword--that is, among missiles.
not be wounded--because they are protected by defensive armor [GROTIUS]. MAURER translates, "Their (the locusts') ranks are not broken when they rush among missiles" (compare
Da 11:22).
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9. 在城上跑来跑去——贪饕地寻找可吞吃之物。
城墙——东方建筑中围绕每座房屋的围墙。
从窗户进去——纵然上了梱也照样进入。
如同贼一样——
(Joh 10:1；
比较
Jer 9:21)。
English original
9. run to and fro in the city--greedily seeking what they can devour.
the wall--surrounding each house in Eastern buildings.
enter in at the windows--though barred.
like a thief--
(Joh 10:1;
compare
Jer 9:21).
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10. 地……在他们面前震动——即地上的居民因他们而恐惧震动。
天……发颤——即天上的众权能
(Mt 24:29)；
其发光之体被成群飞舞的蝗虫遮蔽日光而受扰。然而这些不过是此类仇敌入侵犹大所引发的国家动荡的形象。
English original
10. earth . . . quake before them--that is, the inhabitants of the earth quake with fear of them.
heavens . . . tremble--that is, the powers of heaven
(Mt 24:29);
its illumining powers are disturbed by the locusts which intercept the sunlight with their dense flying swarms. These, however, are but the images of revolutions of states caused by such foes as were to invade Judea.
11
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11. 主……祂的军旅——回教徒中也以“蝗虫之主”作为神的称号。
祂的声音——祂对蝗虫，也对犹大仇敌的人类原型所发的命令，视他们为“祂的军旅”。
执行祂话的强盛者——
(Re 18:8)。
English original
11. Lord . . . his army--So among Mohammedans, "Lord of the locusts" is a title of God.
his voice--His word of command to the locusts, and to the antitypical human foes of Judea, as "His army."
strong that executeth his word--
(Re 18:8).
12
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12. 鉴于犹太人面临这样的审判，耶和华亲自劝勉他们悔改。
现在虽然如此——就是现在，任何人本不能期盼或信以为可能的事，神仍邀请你们抱持救恩的盼望。
禁食……哭泣……悲哀——他们的罪极其重恶，需要非同寻常的谦卑自卑。悔改的外在记号，为要表明他们为罪忧伤的深度。
English original
12. With such judgments impending over the Jews, Jehovah Himself urges them to repentance.
also now--Even now, what none could have hoped or believed possible, God still invites you to the hope of salvation.
fasting . . . weeping . . . mourning--Their sin being most heinous needs extraordinary humiliation. The outward marks of repentance are to signify the depth of their sorrow for sin.
13
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13. 要有内心的忧伤，而非仅仅以外在的“裂开衣裳”来表明
(Jos 7:6)。
灾祸——祂曾警告不肯悔改者将受的灾祸。
English original
13. Let there be the inward sorrow of heart, and not the mere outward manifestation of it by "rending the garment"
(Jos 7:6).
the evil--the calamity which He had threatened against the impenitent.
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14. 留下……素祭与莫祭——即赐下丰足的收成，使我们能从其中初熟之物献上现在因饥荒而“断绝”的素祭与莫祭
(Joe 1:9, 13, 16)。
“留下”：正如神现在临到祂百姓时留下咒诅，照样祂回来眷顾他们时，也要留下福分。
English original
14. leave . . . a meat offering and a drink offering--that is, give plentiful harvests, out of the first-fruits of which we may offer the meat and drink offering, now "cut off" through the famine
(Joe 1:9, 13, 16).
"Leave behind Him": as God in visiting His people now has left behind Him a curse, so He will, on returning to visit them, leave behind Him a blessing.
15
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15. 吹角——为要召聚百姓
(Nu 10:3)。
比较
Joe 1:14。
全国都有了罪，因此必须有全国性的自卑。比较希西家在西拿基立入侵前所行的
(2Ch 30:1-27)。
English original
15. Blow the trumpet--to convene the people
(Nu 10:3).
Compare
Joe 1:14.
The nation was guilty, and therefore there must be a national humiliation. Compare Hezekiah's proceedings before Sennacherib's invasion
(2Ch 30:1-27).
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16. 使会众分别为圣——即借着赎罪之礼和净水之礼[CALVIN（加尔文）]，
(Ex 19:10, 22)。
MAURER译作“指定一个严肃会”，但这会是对
Joe 2:15
的同义重复。
长老……孩童——任何年龄都不可例外
(2Ch 20:13)。
新郎——按例可豁免公共职任
(De 24:5；
比较
1Co 7:5, 29)。
内室——或作婚床，源出一个希伯来文字根“遮盖”，指其上的帐棚。
English original
16. sanctify the congregation--namely, by expiatory rites and purification with water [CALVIN],
(Ex 19:10, 22).
MAURER translates, "appoint a solemn assembly," which would be a tautological repetition of
Joe 2:15.
elders . . . children--No age was to be excepted
(2Ch 20:13).
bridegroom--ordinarily exempted from public duties
(De 24:5;
compare
1Co 7:5, 29).
closet--or, nuptial bed, from a Hebrew root "to cover," referring to the canopy over it.
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17. 在廊子和……坛中间——即所罗门圣殿东边的廊子
(1Ki 6:3)；
燔祭坛位于祭司院内、廊子之前
(2Ch 8:12；
比较
Eze 8:16; Mt 23:35)。
祈求者当如此站立：背对着他们无所可献的祭坛，面向着舍吉拿同在之所。
列国管辖他们——这表明所指的是人类仇敌，而非蝗虫。旁注译作“在他们身上作笑谈”，并无希伯来文根据。
为何容他们说不……他们的神在哪里呢？——即为你名的缘故，不要容列国讥诮以色列的神，以为祂不能拯救祂的百姓
(Ps 79:10; 115:2)。
English original
17. between the porch and . . . altar--the porch of Solomon's temple on the east
(1Ki 6:3);
the altar of burnt offerings in the court of the priests, before the porch
(2Ch 8:12;
compare
Eze 8:16; Mt 23:35).
The suppliants thus were to stand with their backs to the altar on which they had nothing to offer, their faces towards the place of the Shekinah presence.
heathen should rule over them--This shows that not locusts, but human foes, are intended. The Margin translation, "use a byword against them," is not supported by the Hebrew.
wherefore should they say . . . Where is their God?--that is, do not for thine own honor's sake, let the heathen sneer at the God of Israel, as unable to save His people
(Ps 79:10; 115:2).
18
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18. 那时——当神看见祂的百姓悔改之时。
为他的地发热心——正如丈夫为任何加于他所爱之妻子的羞辱而嫉忌，仿佛加在自己身上一样。希伯来文源出一个阿拉伯文字根，意为“因愤慨而满面发赤”。
English original
18. Then--when God sees His people penitent.
be jealous for his land--as a husband jealous of any dishonor done to the wife whom he loves, as if done to himself. The Hebrew comes from an Arabic root, "to be flushed in face" through indignation.
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19. 谷……酒……油——不如依照希伯来文，译为“那谷……那酒……那油”，即蝗虫所毁掉的[HENDERSON（韩德逊）]。MAURER的解释“为你们养生所需用的谷等”并不那么妥当。“主必应允”，即应允祂百姓、祭司与众先知的祷告。比较西拿基立之事
2Ki 19:20, 21。
English original
19. corn . . . wine . . . oil--rather, as Hebrew, "the corn . . . the wine . . . the oil," namely, which the locusts have destroyed [HENDERSON]. MAURER not so well explains, "the corn, &c., necessary for your sustenance." "The Lord will answer," namely, the prayers of His people, priests, and prophets. Compare in the case of Sennacherib,
2Ki 19:20, 21.
20
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20. 北方的*军队**——希伯来文表示，就巴勒斯坦而言，北方不仅是入侵者来袭的方位，更是他的本乡，即“北方人”；指的是亚述人或巴比伦人（参
Jer 1:14, 15; Zep 2:13）。
蝗虫的原产地并非北方，而是南方——阿拉伯、埃及与利比亚的沙漠。亚述与巴比伦是以色列一切仇敌（罗马及末后的敌基督）的预表与先驱，神至终必从他们手中拯救祂的百姓，如同从西拿基立手中拯救一样
(2Ki 19:35)。
前……后——更适用于人类军队的前锋与后队，而非蝗虫。北方的入侵者将被驱散到他们来路以外的各个方向：“荒凉干旱之地”，即阿拉伯沙漠；“东（或前）海”，即死海；“极（或后）海”，即地中海。在前与在后指东与西；因为他们在标示世界方位时是面向东方，故东方在“前”；西方在他们的背后；南方在右，北方在左。
臭味——喻取自蝗虫，它们被风暴吹入海中或沙漠时便死亡，腐烂的尸体所发出的恶臭常常引发瘟疫。
因为他所行的大事——即因为入侵者在其所行之事上狂妄自高。关于西拿基立，参
2Ki 19:11-13, 22, 28。
这完全不适用于蝗虫，它们入侵一国只是为寻找食物，并非为自我荣耀。
English original
20. the northern army--The Hebrew expresses that the north in relation to Palestine is not merely the quarter whence the invader comes, but is his native land, "the Northlander"; namely, the Assyrian or Babylonian (compare
Jer 1:14, 15; Zep 2:13).
The locust's native country is not the north, but the south, the deserts of Arabia, Egypt, and Libya. Assyria and Babylon are the type and forerunner of all Israel's foes (Rome, and the final Antichrist), from whom God will at last deliver His people, as He did from Sennacherib
(2Ki 19:35).
face . . . hinder part--more applicable to a human army's van and rear, than to locusts. The northern invaders are to be dispersed in every other direction but that from which they had come: "a land barren and desolate," that is, Arabia-Deserta: "the eastern (or front) sea," that is, the Dead Sea: "the utmost (or hinder) sea," that is, the Mediterranean. In front and behind mean east and west; as, in marking the quarters of the world, they faced the east, which was therefore "in front"; the west was behind them; the south was on their right, and the north on their left.
stink--metaphor from locusts, which perish when blown by a storm into the sea or the desert, and emit from their putrefying bodies such a stench as often breeds a pestilence.
because he hath done great things--that is, because the invader hath haughtily magnified himself in his doings. Compare as to Sennacherib,
2Ki 19:11-13, 22, 28.
This is quite inapplicable to the locusts, who merely seek food, not self-glorification, in invading a country.
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21-23. 在递升的层次中，作者依次论及被仇敌毁坏的地、田野的走兽，以及那地的居民——锡安的儿女；前两者是借拟人化来称呼的。
主必行大事——与狂妄的仇敌对犹大所行的“大事”
(Joe 2:20)
相对照的，是耶和华为她的益处所要行的“大事”（参
Ps 126:2, 3）。
English original
21-23. In an ascending gradation, the land destroyed by the enemy, the beasts of the field, and the children of Zion, the land's inhabitants, are addressed, the former two by personification.
Lord will do great things--In contrast to the "great things" done by the haughty foe
(Joe 2:20)
to the hurt of Judah stand the "great things" to be done by Jehovah for her benefit (compare
Ps 126:2, 3).
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22.
(Zec 8:12)。
正如先前
(Joe 1:18, 20)
他将走兽描写为因在“牧场”中无食可吃而发昏与呼求，照样他现在以发生牧草的应许来安抚它们。
English original
22.
(Zec 8:12).
As before
(Joe 1:18, 20)
he represented the beasts as groaning and crying for want of food in the "pastures," so now he reassures them by the promise of springing pastures.
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23. 靠耶和华欢喜——不只是因那发生的牧草欢喜，如那些不能将心思提升更高的“走兽”
(Isa 61:10; Hab 3:18)。
秋雨……雨……秋雨……春雨——秋季的雨，即“秋雨”，从十月中至十二月中，首先提及，因为约珥是在夏季蝗虫入侵之时说预言，因此他展望秋季初播种的时节，那时秋雨是不可或缺的。其次，“雨”，是总称，字面为“倾盆”或“沛雨”。再者，后者的两个种类，即“秋雨与春雨”（三、四月间）。“秋雨”的重复，暗示祂不仅为约珥说话时那一特定时节的需要赐下秋雨，也为将来照自然常例赐下——秋雨与春雨；前者列在先，因照自然次序秋季播种需用秋雨，正如春季需用春雨使幼谷成熟一样。旁注“公义的教师”是不正确的。因为同一个希伯来文词在下一句中被译为“秋雨”，因此在此不能有不同的译法。况且，约珥从较低、属世的福分开始，直到
Joe 2:28
才进到较高、属灵的福分，前者是后者的凭据。
合宜地——不如译为“按度量”，即照地所需用的多少；字面为“按公义”；不多也不少，过与不及都会伤害庄稼（参
De 11:14; Pr 16:15; Jer 5:24；
见
Ho 6:3
注释）。
本句中“按度量”与最后一句中“在初月”平行（即“在首先所需用的那月”，每场雨在其合适的节令）。此前，因你们的罪，自然公义或正当的秩序被中断；如今神要恢复它。见我所著约珥书引言。
English original
23. rejoice in the Lord--not merely in the springing pastures, as the brute "beasts" which cannot raise their thoughts higher
(Isa 61:10; Hab 3:18).
former rain . . . the rain . . . the former . . . the latter rain--The autumnal, or "former rain," from the middle of October to the middle of December, is put first, as Joel prophesies in summer when the locusts' invasion took place, and therefore looks to the time of early sowing in autumn, when the autumnal rain was indispensably required. Next, "the rain," generically, literally, "the showering" or "heavy rain." Next, the two species of the latter, "the former and the latter rain" (in March and April). The repetition of the "former rain" implies that He will give it not merely for the exigence of that particular season when Joel spake, but also for the future in the regular course of nature, the autumn and the spring rain; the former being put first, in the order of nature, as being required for the sowing in autumn, as the latter is required in spring for maturing the young crop. The Margin, "a teacher of righteousness," is wrong. For the same Hebrew word is translated "former rain" in the next sentence, and cannot therefore be differently translated here. Besides, Joel begins with the inferior and temporal blessings, and not till
Joe 2:28
proceeds to the higher and spiritual ones, of which the former are the pledge.
moderately--rather, "in due measure," as much as the land requires; literally, "according to right"; neither too much nor too little, either of which extremes would hurt the crop (compare
De 11:14; Pr 16:15; Jer 5:24;
see on
Ho 6:3).
The phrase, "in due measure," in this clause is parallel to "in the first month," in the last clause (that is, "in the month when first it is needed," each rain in its proper season). Heretofore the just or right order of nature has been interrupted through your sin; now God will restore it. See my
Introduction
to Joel.
24
Untitled
24. 及时之雨的结果，便是各类食物丰足。
English original
24. The effect of the seasonable rains shall be abundance of all articles of food.
25
Untitled
25. 蝗虫……蚱蜢……毛虫……剪虫——与
Joe 1:4
的次序相反；那里（见
Joe 1:4
注释）神不仅要补还成群吞灭的蝗虫所吞吃的，也要补还破坏力较小的蝑蝗、蚱蜢与剪虫所吞吃的。
English original
25. locust . . . cankerworm . . . caterpiller . . . palmer worm--the reverse order from
Joe 1:4,
where (see on
Joe 1:4)
God will restore not only what has been lost by the full-grown consuming locust, but also what has been lost by the less destructive licking locust, and swarming locust, and gnawing locust.
26
Untitled
26. 永不羞愧——不再受“列国的羞辱”
(Joe 2:17)，
[MAURER]；倒不如说，“不再承担失望所带来的羞愧”，正如农人从前所受的
(Joe 1:11)。
在属灵上也是如此，等候神的人，在他们从神所期盼的事上必不至于羞愧
(Ro 9:33)。
English original
26. never be ashamed--shall no longer endure the "reproach of the heathen
(Joe 2:17),
[MAURER]; or rather, "shall not bear the shame of disappointed hopes," as the husbandmen had heretofore
(Joe 1:11).
So spiritually, waiting on God, His people shall not have the shame of disappointment in their expectations from Him
(Ro 9:33).
27
Untitled
27. 知道我是在以色列中间——正如在旧约时代，神以舍吉拿显同在；在新约时代首先短暂地以成为肉身之道住在我们中间
(Joh 1:14)，
并且在本时代中常以圣灵住在教会中
(Mt 28:20)，
而当以色列复兴时，可能以更可察觉的方式与它同在
(Eze 37:26-28)。
永不羞愧——不是与
Joe 2:26
无意义的重复。两次宣告的真理，强调了其不变的确定性。
Joe 2:26
中的“羞愧”指属世的福分，本节中的“羞愧”则指神与祂百姓同在所涌流的属灵福分（参
Jer 3:16, 17; Re 21:3)。
English original
27. know that I am in the midst of Israel--As in the Old Testament dispensation God was present by the Shekinah, so in the New Testament first, for a brief time by the Word made flesh dwelling among us
(Joh 1:14),
and to the close of this dispensation by the Holy Spirit in the Church
(Mt 28:20),
and probably in a more perceptible manner with Israel when restored
(Eze 37:26-28).
never be ashamed--not an unmeaning repetition from
Joe 2:26.
The twice-asserted truth enforces its unfailing certainty. As the "shame" in
Joe 2:26
refers to temporal blessings, so in this verse it refers to the spiritual blessings flowing from the presence of God with His people (compare
Jer 3:16, 17; Re 21:3).
28
Untitled
28. 以后——“在末后的日子”
(Isa 2:2)，
即在弥赛亚之下，于以色列蒙入侵并被救脱离北方军队**之后。既已陈明外在的福分，他现在提升他们的心思，使他们期望非凡的属灵福分，那才是神百姓真正的复兴
(Isa 44:3)。
已初步应验于五旬节
(Ac 2:17)；
在犹太人中，并在后来从外邦人中选召出一班子民；将来在以色列复兴之时
(Isa 54:13; Jer 31:9, 34; Eze 39:29; Zec 12:10)
以及随之而来的全世界归主，要更完全地应验
(Isa 2:2; 11:9; 66:18-23; Mic 5:7; Ro 11:12, 15)。
犹太人既是那从犹太人与外邦人中召出之选召教会的播种者（首批传福音者是从耶路撒冷出来的犹太人），照样他们也必是将来在弥赛亚显现时所建立之普世教会的收割者。这应许并非局限于第一个五旬节，这从彼得亲口所说的话可以看出：“这应许是（不但）给你们和你们的儿女，（也是）给一切在远方的人（无论空间上还是时间上），就是主我们神所召来的”
(Ac 2:39)。
这里也是如此：“在凡有血气的身上。”
我要浇灌*——在新约之下：不只是像旧约那样滴下点滴
(Joh 7:39)。
我的灵——“从父和子所出的”灵，同时又与父和子合而为一（参
Isa 11:2)。
儿子……女儿……老年人……少年人——不只在少数有特权的人身上
(Nu 11:29)，
如旧约的先知，而是在各年龄、各阶层的人身上。关于“女儿”（即妇女）说预言，见
Ac 21:9; 1Co 11:5。
异梦……异象——
(Ac 9:10; 16:9)。
“异梦”归于“老年人”，因其更符合他们的年岁；“异象”归于“少年人”，因其更适合他们活泼的心思。旧约时代神启示祂旨意的三种方式
(Nu 12:6)——“ 预言、异梦与异象”——在此被用来作为祂向祂一切百姓完全显明的象征，不仅以奇妙的恩赐赐给一些人，更以圣灵内住赐给新约中的一切人
(Joh 14:21, 23; 15:15)。
在
Ac 16:9; 18:9
中，所用的词是“异象”，虽在夜间却不是异梦。新约中除了在福音尚未完全来到之前赐给约瑟的异梦，以及赐给外邦人彼拉多妻子的异梦外，再没有提及其他异梦
(Mt 1:20; 2:13; 27:19)。
新约中的“说预言”适用于一切在圣灵光照下所说的话，不仅仅指预告未来。一切真基督徒都是我们神的“祭司”与“仆人”
(Isa 61:6)，
并且都有圣灵
(Eze 36:26, 27)。
此外，大概在弥赛亚再来之时或之前，还要赐下特别的预言与行奇事的恩赐。
English original
28. afterward--"in the last days"
(Isa 2:2)
under Messiah after the invasion and deliverance of Israel from the northern army. Having heretofore stated the outward blessings, he now raises their minds to the expectation of extraordinary spiritual blessings, which constitute the true restoration of God's people
(Isa 44:3).
Fulfilled in earnest
(Ac 2:17)
on Pentecost; among the Jews and the subsequent election of a people among the Gentiles; hereafter more fully at the restoration of Israel
(Isa 54:13; Jer 31:9, 34; Eze 39:29; Zec 12:10)
and the consequent conversion of the whole world
(Isa 2:2; 11:9; 66:18-23; Mic 5:7; Ro 11:12, 15).
As the Jews have been the seedmen of the elect Church gathered out of Jews and Gentiles, the first Gospel preachers being Jews from Jerusalem, so they shall be the harvest men of the coming world-wide Church, to be set up at Messiah's appearing. That the promise is not restricted to the first Pentecost appears from Peter's own words: "The promise is (not only) unto you and to your children, (but also) to all that are afar off (both in space and in time), even as many as the Lord our God shall call"
(Ac 2:39).
So here "upon all flesh."
I will pour out--under the new covenant: not merely, let fall drops, as under the Old Testament
(Joh 7:39).
my spirit--the Spirit "proceeding from the Father and the Son," and at the same time one with the Father and the Son (compare
Isa 11:2).
sons . . . daughters . . . old . . . young--not merely on a privileged few
(Nu 11:29)
as the prophets of the Old Testament, but men of all ages and ranks. See
Ac 21:9; 1Co 11:5,
as to "daughters," that is, women, prophesying.
dreams . . . visions--
(Ac 9:10; 16:9).
The "dreams" are attributed to the "old men," as more in accordance with their years; "visions" to the "young men," as adapted to their more lively minds. The three modes whereby God revealed His will under the Old Testament
(Nu 12:6),
"prophecy, dreams, and visions," are here made the symbol of the full manifestation of Himself to all His people, not only in miraculous gifts to some, but by His indwelling Spirit to all in the New Testament
(Joh 14:21, 23; 15:15).
In
Ac 16:9; 18:9,
the term used is "vision," though in the night, not a dream. No other dream is mentioned in the New Testament save those given to Joseph in the very beginning of the New Testament, before the full Gospel had come; and to the wife of Pilate, a Gentile
(Mt 1:20; 2:13; 27:19).
"Prophesying" in the New Testament is applied to all speaking under the enlightenment of the Holy Spirit, and not merely to foretelling events. All true Christians are "priests" and "ministers" of our God
(Isa 61:6),
and have the Spirit
(Eze 36:26, 27).
Besides this, probably, a special gift of prophecy and miracle-working is to be given at or before Messiah's coming again.
29
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29. 甚至——“连”。奴仆因成为主的仆人，就成了主的自由人
(1Co 7:22; Ga 3:28; Col 3:11; Phm 16)。
因此，在
Ac 2:18
中引作“我的仆人”与“我的使女”；因为他们只有成为主的仆人，才在属灵上得以自由，与教会中其他肢体同受一位圣灵。
English original
29. And also--"And even." The very slaves by becoming the Lord's servants are His freemen
(1Co 7:22; Ga 3:28; Col 3:11; Phm 16).
Therefore, in
Ac 2:18
it is quoted, "My servants" and "My handmaidens"; as it is only by becoming the Lord's servants they are spiritually free, and partake of the same spirit as the other members of the Church.
30
Untitled
30、31. 正如弥赛亚的显现对信徒充满了喜乐，照样对不信者则带着震怒的一面，此处所描述的正是此意。因此当犹太人在祂恩典的降临中不接受祂时，祂便在审判中临到耶路撒冷。在耶路撒冷被毁之前，有自然的奇事、屠杀与大火[JOSEPHUS（约瑟夫），《犹太战记》]。这里的用语可能暗指这些事；但这些比喻主要象征政治上的动荡与世界掌权者的更迭，由先前的灾祸所预示
(Am 8:9; Mt 24:29; Lu 21:25-27)，
以及犹太政权被推翻之前所发生的那些动乱。在末后不敬度之世界最终被毁（“耶和华大而可畏的日子”，参
Mal 4:5）之前，
这类事大概要以更可畏的程度发生；耶路撒冷的倾覆不过是其预表与预兆。
English original
30, 31. As Messiah's manifestation is full of joy to believers, so it has an aspect of wrath to unbelievers, which is represented here. Thus when the Jews received Him not in His coming of grace, He came in judgment on Jerusalem. Physical prodigies, massacres, and conflagrations preceded its destruction [JOSEPHUS, Wars of the Jews]. To these the language here may allude; but the figures chiefly symbolize political revolutions and changes in the ruling powers of the world, prognosticated by previous disasters
(Am 8:9; Mt 24:29; Lu 21:25-27),
and convulsions such as preceded the overthrow of the Jewish polity. Such shall probably occur in a more appalling degree before the final destruction of the ungodly world ("the great and terrible day of Jehovah," compare
Mal 4:5),
of which Jerusalem's overthrow is the type and earnest.
32
Untitled
32. 求告……耶和华的名——希伯来文为耶和华。在
Ro 10:13
中应用于耶稣（参
Ac 9:14; 1Co 1:2）。
因此，耶稣就是耶和华；这话的意思是“以弥赛亚的神圣属性求告祂”。
必得救——正如基督徒在耶路撒冷被毁之前，因救主的警告避居于比拉
(Mt 24:16)；
这是一切信徒属灵拯救，以及蒙选的以色列“余民”在末后从敌基督最后攻击中得拯救的预表。救主首先“在锡安山并耶路撒冷”显现；在那里祂将再次显现为拯救者
(Zec 14:1-5)。
照耶和华所说的——约珥此处所指，不是其他先知，而是他自己上文所说的话。
呼召——喻取自对筵席的邀请，这是白白的恩慈之举
(Lu 14:16)。
照样，所呼召所拯救的余民，是照拣选之恩，而非因人的功德、势力或努力
(Ro 11:5)。
English original
32. call on . . . name of . . . Lord--Hebrew, JEHOVAH. Applied to Jesus in
Ro 10:13
(compare
Ac 9:14; 1Co 1:2).
Therefore, Jesus is JEHOVAH; and the phrase means, "Call on Messiah in His divine attributes."
shall be delivered--as the Christians were, just before Jerusalem's destruction, by retiring to Pella, warned by the Saviour
(Mt 24:16);
a type of the spiritual deliverance of all believers, and of the last deliverance of the elect "remnant" of Israel from the final assault of Antichrist. "In Zion and Jerusalem" the Saviour first appeared; and there again shall He appear as the Deliverer
(Zec 14:1-5).
as the Lord hath said--Joel herein refers, not to the other prophets, but to his own words preceding.
call--metaphor from an invitation to a feast, which is an act of gratuitous kindness
(Lu 14:16).
So the remnant called and saved is according to the election of grace, not for man's merits, power, or efforts
(Ro 11:5).
Joe 2:1-32.
将临的审判——悔改的动机。 末日福分的应许。
此处所预言的审判比蝗灾更为可怖，所用的意象取自当时正困扰受苦民族的灾祸。因此他劝勉他们悔改，并向犹太人保证，只要他们悔改，耶和华必施怜悯。应许在末日弥赛亚之下赐下圣灵，并拯救一切信祂的人。
1. 吹……角——发出战争将临的警报
(Nu 10:1-10; Ho 5:8; Am 3:6)；
这是祭司的职任。
Joe 1:15
是对本章更完整预言的预告。