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.
2
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2. 黑暗……幽暗……密雲……烏黑——同義詞的堆疊，以強化災禍的畫面
(Isa 8:22)。
用在此處十分貼切，因為成群蝗蟲遮蔽日光，使黑暗成為將要臨到之災禍的恰當形象。
如黑暗籠罩山嶺的早晨：有一大民——將「山嶺」後的冒號改為逗號：如同晨光鋪滿山嶺，照樣有一眾多[MAURER]而強盛的民也要鋪散開來。晨光升起的突然，先鍍亮山巔，有人認為這突然性是比喻仇敵突襲的要點，但可能性較小。MAURER將此比作蝗蟲大軍逼近時，陽光反射在翅膀上所產生的黃色光輝。這有可能；然而當理解蝗蟲只是人類仇敵的象徵。西拿基立率領的亞述大軍（參
Isa 37:36）
被神毀滅
(Joe 2:18, 20, 21)，
可能是預言的首要對象；但最終所指的，是末後那被神特別介入所滅的敵基督聯盟（參見
Joe 3:2
的註釋）。
從來沒有這樣的——（參
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).
3
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3. 前面……後面——即四面八方
(1Ch 19:10)。
火……火焰——毀滅……荒涼
(Isa 10:17)。
如伊甸園……曠野——相反的對照
(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).
4
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4. 形狀……如馬——
(Re 9:7)。
並非字面的蝗蟲，而是寓意的蝗蟲。平行經文
(Re 9:1-11)
中第五位天使吹號，即第一樣災禍，不可能是字面的：因為在
Re 9:11
說：「牠們有一個王，就是無底坑的使者」——希伯來話名叫亞巴頓（「毀滅者」），希臘話名叫亞玻倫——而且
(Re 9:7) 「牠們頭上好像金冠冕，臉面好像男人的臉面」。比較
Joe 2:11，
「耶和華的日子……大而可畏」；暗示其最終的指涉與彌賽亞第二次降臨施行審判有關。蝗蟲的頭與馬的頭極為相似，以致義大利人稱其為cavalette。比較
Job 39:20，
「馬……如蝗蟲」。
奔跑——蝗蟲跳躍，與馬的奔馳不無相似，同時抬起又落下兩隻前腳。
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.
5
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5. 響聲好像戰車——指牠們翅膀振動，或後腿移動所發出的巨大聲響。
在山頂上——MAURER將此與「牠們」相連，即蝗蟲先佔據高處，再由那裡降到低處。也可能指（如英文版那樣）「戰車」，因戰車在崎嶇的高地上行過時聲響最大。
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.
6
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6. 疼痛——即因驚恐而痛苦。阿拉伯諺語說：「比蝗蟲更可怕。」
臉都變色——
(Isa 13:8; Jer 30:6; Na 2:10)。
MAURER譯作「收回其光輝」，即變得蒼白，失去顏色（參
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).
7
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7-9. 描繪他們前進時井然的軍陣：「一隻蝗蟲在行進中連一指甲的寬度都不偏離自己的位置」[JEROME（耶柔米）]。參
Pr 30:27，
「蝗蟲沒有君王，卻分隊而出。」
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."
8
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8. 彼此並不擁擠——即不互相推擠以致把身邊的鄰人擠出位置，這在龐大的人群中常常發生。
向兵器衝去——即在飛箭飛石之中。
不受傷——因為他們有防身的甲胄保護[GROTIUS（格老修斯）]。 MAURER譯作：「牠們（蝗蟲）的陣線在衝入飛箭飛石之中時不被打破」（參
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).
9
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9. 在城上跑來跑去——貪饕地尋找可吞吃之物。
城牆——東方建築中圍繞每座房屋的圍牆。
從窗戶進去——縱然上了梱也照樣進入。
如同賊一樣——
(Joh 10:1；
比較
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).
10
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10. 地……在他們面前震動——即地上的居民因他們而恐懼震動。
天……發顯——即天上的眾權能
(Mt 24:29)；
其發光之體被成群飛舞的蝗蟲遮蔽日光而受擾。然而這些不過是此類仇敵入侵猶大所引發的國家動蕩的形象。
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……祂的軍旅——回教徒中也以「蝗蟲之主」作為神的稱號。
祂的聲音——祂對蝗蟲，也對猶大仇敵的人類原型所發的命令，視他們為「祂的軍旅」。
執行祂話的強盛者——
(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. 鑒於猶太人面臨這樣的審判，耶和華親自勸勉他們悔改。
現在雖然如此——就是現在，任何人本不能期盼或信以為可能的事，神仍邀請你們抱持救恩的盼望。
禁食……哭泣……悲哀——他們的罪極其重惡，需要非同尋常的謙卑自卑。悔改的外在記號，為要表明他們為罪憂傷的深度。
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. 要有內心的憂傷，而非僅僅以外在的「裂開衣裳」來表明
(Jos 7:6)。
災禍——祂曾警告不肯悔改者將受的災禍。
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.
14
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14. 留下……素祭與奠祭——即賜下豐足的收成，使我們能從其中初熟之物獻上現在因饑荒而「斷絕」的素祭與奠祭
(Joe 1:9, 13, 16)。
「留下」：正如神現在臨到祂百姓時留下咒詛，照樣祂回來眷顧他們時，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——為要召聚百姓
(Nu 10:3)。
比較
Joe 1:14。
全國都有了罪，因此必須有全國性的自卑。比較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).
16
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16. 使會眾分別為聖——即藉著贖罪之禮和淨水之禮[CALVIN（加爾文）]，
(Ex 19:10, 22)。
MAURER譯作「指定一個嚴肅會」，但這會是對
Joe 2:15
的同義重複。
長老……孩童——任何年齡都不可例外
(2Ch 20:13)。
新郎——按例可豁免公共職任
(De 24:5；
比較
1Co 7:5, 29)。
內室——或作婚床，源出一個希伯來文字根「遮蓋」，指其上的帳棚。
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.
17
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17. 在廊子和……壇中間——即所羅門聖殿東邊的廊子
(1Ki 6:3)；
燔祭壇位於祭司院中、廊子之前
(2Ch 8:12；
比較
Eze 8:16; Mt 23:35)。
祈求者當如此站立：背對著他們無所可獻的祭壇，面向著舍吉拿同在之所。
列國管轄他們——這表明所指的是人類仇敵，而非蝗蟲。旁註譯作「在他們身上作笑談」，並無希伯來文根據。
為何容他們說不……他們的神在哪裡呢？——即為你名的緣故，不要容列國譏誚以色列的神，以為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. 那時——當神看見祂的百姓悔改之時。
為他的地發熱心——正如丈夫為任何加於他所愛之妻子的羞辱而嫉忌，彷彿加在自己身上一樣。希伯來文源出一個阿拉伯文字根，意為「因憤慨而滿面發赤」。
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.
19
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19. 穀……酒……油——不如依照希伯來文，譯為「那穀……那酒……那油」，即蝗蟲所毀掉的[HENDERSON（韓德遜）]。MAURER的解釋「為你們養生所需用的穀等」並不那麼妥當。「主必應允」，即應允祂百姓、祭司與眾先知的禱告。比較西拿基立之事
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*軍隊**——希伯來文表示，就巴勒斯坦而言，北方不僅是入侵者來襲的方位，更是他的本鄉，即「北方人」；指的是亞述人或巴比倫人（參
Jer 1:14, 15; Zep 2:13）。
蝗蟲的原產地並非北方，而是南方——阿拉伯、埃及與利比亞的沙漠。亞述與巴比倫是以色列一切仇敵（羅馬及末後的敵基督）的預表與先驅，神至終必從他們手中拯救祂的百姓，如同從西拿基立手中拯救一樣
(2Ki 19:35)。
前……後——更適用於人類軍隊的前鋒與後隊，而非蝗蟲。北方的入侵者將被驅散到他們來路以外的各個方向：「荒涼乾旱之地」，即阿拉伯沙漠；「東（或前）海」，即死海；「極（或後）海」，即地中海。在前與在後指東與西；因為他們在標示世界方位時是面向東方，故東方在「前」；西方在他們的背後；南方在右，北方在左。
臭味——喻取自蝗蟲，牠們被風暴吹入海中或沙漠時便死亡，腐爛的屍體所發出的惡臭常常引發瘟疫。
因為他所行的大事——即因為入侵者在其所行之事上狂妄自高。關於西拿基立，參
2Ki 19:11-13, 22, 28。
這完全不適用於蝗蟲，牠們入侵一國只是為尋找食物，並非為自我榮耀。
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. 在遞升的層次中，作者依次論及被仇敵毀壞的地、田野的走獸，以及那地的居民——錫安的兒女；前兩者是藉擬人化來稱呼的。
主必行大事——與狂妄的仇敵對猶大所行的「大事」
(Joe 2:20)
相對照的，是耶和華為她的益處所要行的「大事」（參
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).
22
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22.
(Zec 8:12)。
正如先前
(Joe 1:18, 20)
他將走獸描寫為因在「牧場」中無食可吃而發昏與呼求，照樣他現在以發生牧草的應許來安撫牠們。
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.
23
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23. 靠耶和華歡喜——不只是因那發生的牧草歡喜，如那些不能將心思提升更高的「走獸」
(Isa 61:10; Hab 3:18)。
秋雨……雨……秋雨……春雨——秋季的雨，即「秋雨」，從十月中至十二月中，首先提及，因為約珥是在夏季蝗蟲入侵之時說預言，因此他展望秋季初播種的時節，那時秋雨是不可或缺的。其次，「雨」，是總稱，字面為「傾盆」或「沛雨」。再者，後者的兩個種類，即「秋雨與春雨」（三、四月間）。「秋雨」的重複，暗示祂不僅為約珥說話時那一特定時節的需要賜下秋雨，也為將來照自然常例賜下——秋雨與春雨；前者列在先，因照自然次序秋季播種需用秋雨，正如春季需用春雨使幼穀成熟一樣。旁註「公義的教師」是不正確的。因為同一個希伯來文詞在下一句中被譯為「秋雨」，因此在此不能有不同的譯法。況且，約珥從較低、屬世的福分開始，直到
Joe 2:28
才進到較高、屬靈的福分，前者是後者的憑據。
合宜地——不如譯為「按度量」，即照地所需用的多少；字面為「按公義」；不多也不少，過與不及都會傷害莊稼（參
De 11:14; Pr 16:15; Jer 5:24；
見
Ho 6:3
的註釋）。
本句中「按度量」與最後一句中「在初月」平行（即「在首先所需用的那月」，每場雨在其合適的節令）。此前，因你們的罪，自然公義或正當的秩序被中斷；如今神要恢復它。見我所著約珥書引言。
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. 及時之雨的結果，便是各類食物豐足。
English original
24. The effect of the seasonable rains shall be abundance of all articles of food.
25
Untitled
25. 蝗蟲……蚱蜢……毛蟲……剪蟲——與
Joe 1:4
的次序相反；那裡（見
Joe 1:4
的註釋）神不僅要補還成群吞滅的蝗蟲所吞吃的，也要補還破壞力較小的舐蝗、蚱蜢與剪蟲所吞吃的。
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「列國的羞辱」
(Joe 2:17)，
[MAURER]；倒不如說，「不再承擔失望所帶來的羞愧」，正如農人從前所受的
(Joe 1:11)。
在屬靈上也是如此，等候神的人，在他們從神所期盼的事上必不至於羞愧
(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間——正如在舊約時代，神以舍吉拿顯同在；在新約時代首先短暫地以成為肉身之道住在我們中間
(Joh 1:14)，
並且在本時代中常以聖靈住在教會中
(Mt 28:20)，
而當以色列復興時，可能以更可察覺的方式與它同在
(Eze 37:26-28)。
永不羞愧——不是與
Joe 2:26
無意義的重複。兩次宣告的真理，強調了其不變的確定性。
Joe 2:26
中的「羞愧」指屬世的福分，本節中的「羞愧」則指神與祂百姓同在所湧流的屬靈福分（參
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. 以後——「在末後的日子」
(Isa 2:2)，
即在彌賽亞之下，於以色列蒙入侵並被救脫離北方軍隊**之後。既已陳明外在的福分，他現在提升他們的心思，使他們期望非凡的屬靈福分，那才是神百姓真正的復興
(Isa 44:3)。
已初步應驗於五旬節
(Ac 2:17)；
在猶太人中，並在後來從外邦人中選召出一班子民；將來在以色列復興之時
(Isa 54:13; Jer 31:9, 34; Eze 39:29; Zec 12:10)
以及隨之而來的全世界歸主，要更完全地應驗
(Isa 2:2; 11:9; 66:18-23; Mic 5:7; Ro 11:12, 15)。
猶太人既是那從猶太人與外邦人中召出之選召教會的播種者（首批傳福音者是從耶路撒冷出來的猶太人），照樣他們也必是將來在彌賽亞顯現時所建立之普世教會的收割者。這應許並非局限於第一個五旬節，這從彼得親口所說的話可以看出：「這應許是（不但）給你們和你們的兒女，（也是）給一切在遠方的人（無論空間上還是時間上），就是主我們神所召來的」
(Ac 2:39)。
這裡也是如此：「在凡有血氣的身上。」
我要澆灌*——在新約之下：不只是像舊約那樣滴下點滴
(Joh 7:39)。
我的靈——「從父和子所出的」靈，同時又與父和子合而為一（參
Isa 11:2)。
兒子……女兒……老年人……少年人——不只在少數有特權的人身上
(Nu 11:29)，
如舊約的先知，而是在各年齡、各階層的人身上。關於「女兒」（即婦女）說預言，見
Ac 21:9; 1Co 11:5。
異夢……異象——
(Ac 9:10; 16:9)。
「異夢」歸於「老年人」，因其更符合他們的年歲；「異象」歸於「少年人」，因其更適合他們活潑的心思。舊約時代神啟示祂旨意的三種方式
(Nu 12:6)——「 預言、異夢與異象」——在此被用來作為祂向祂一切百姓完全顯明的象徵，不僅以奇妙的恩賜賜給一些人，更以聖靈內住賜給新約中的一切人
(Joh 14:21, 23; 15:15)。
在
Ac 16:9; 18:9
中，所用的詞是「異象」，雖在夜間卻不是異夢。新約中除了在福音尚未完全來到之前賜給約瑟的異夢，以及賜給外邦人彼拉多妻子的異夢外，再沒有提及其他異夢
(Mt 1:20; 2:13; 27:19)。
新約中的「說預言」適用於一切在聖靈光照下所說的話，不僅僅指預告未來。一切真基督徒都是我們神的「祭司」與「僕人」
(Isa 61:6)，
並且都有聖靈
(Eze 36:26, 27)。
此外，大概在彌賽亞再來之時或之前，還要賜下特別的預言與行奇事的恩賜。
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——「連」。奴僕因成為主的僕人，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「我的僕人」與「我的使女」；因為他們只有成為主的僕人，才在屬靈上得以自由，與教會中其他肢體同受一位聖靈。
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. 正如彌賽亞的顯現對信徒充滿了喜樂，照樣對不信者則帶著震怒的一面，此處所描述的正是此意。因此當猶太人在祂恩典的降臨中不接受祂時，祂便在審判中臨到耶路撒冷。在耶路撒冷被毀之前，有自然的奇事、屠殺與大火[JOSEPHUS（約瑟夫），《猶太戰記》]。這裡的用語可能暗指這些事；但這些比喻主要象徵政治上的動盪與世界掌權者的更迭，由先前的災禍所預示
(Am 8:9; Mt 24:29; Lu 21:25-27)，
以及猶太政權被推翻之前所發生的那些動亂。在末後不敬度之世界最終被毀（「耶和華大而可畏的日子」，參
Mal 4:5）之前，
這類事大概要以更可畏的程度發生；耶路撒冷的傾覆不過是其預表與預兆。
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……耶和華的名——希伯來文為耶和華。在
Ro 10:13
中應用於耶穌（參
Ac 9:14; 1Co 1:2）。
因此，耶穌就是耶和華；這話的意思是「以彌賽亞的神聖屬性求告祂」。
必得救——正如基督徒在耶路撒冷被毀之前，因救主的警告避居於比拉
(Mt 24:16)；
這是一切信徒屬靈拯救，以及蒙選的以色列「餘民」在末後從敵基督最後攻擊中得拯救的預表。救主首先「在錫安山並耶路撒冷」顯現；在那裡祂將再次顯現為拯救者
(Zec 14:1-5)。
照耶和華所說的——約珥此處所指，不是其他先知，而是他自己上文所說的話。
呼召——喻取自對筵席的邀請，這是白白的恩慈之舉
(Lu 14:16)。
照樣，所呼召所拯救的餘民，是照揀選之恩，而非因人的功德、勢力或努力
(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.
將臨的審判——悔改的動機。 末世福分的應許。
此處所預言的審判比蝗災更為可怖，所用的意象取自當時正困擾受苦民族的災禍。因此他勸勉他們悔改，並向猶太人保證，只要他們悔改，耶和華必施憐憫。應許在末世彌賽亞之下賜下聖靈，並拯救一切信祂的人。
1. 吹……角——發出戰爭將臨的警報
(Nu 10:1-10; Ho 5:8; Am 3:6)；
這是祭司的職任。
Joe 1:15
是對本章更完整預言的預告。