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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joel 2:1–11. His two-level outline is real structure in the source text, so it is rendered as structure.
Here we have God contending with his own professing people for their sins and executing upon them the judgment written in the law (Deu 28:42), The fruit of thy land shall the locust consume, which was one of those diseases of Egypt that God would bring upon them, Deu 28:60.
I.Here is the war proclaimed (Joe 2:1):
Blow the trumpet in Zion, either to call the invading army together, and then the trumpet sounds a charge, or rather to give notice to Judah and Jerusalem of the approach of the judgment, that they might prepare to meet their God in the way of his judgments and might endeavor by prayers and tears, the church's best artillery, to put by the stroke. It was the priests' business to sound the trumpet (Num 10:8), both as an appeal to God in the day of their distress and a summons to the people to come together to seek his face. Note, It is the work of ministers to give warning from the word of God of the fatal consequences of sin, and to reveal his wrath from heaven against the ungodliness and unrighteousness of men. And though it is not the privilege of Zion and Jerusalem to be exempted from the judgments of God, if they provoke him, yet it is their privilege to be warned of them, that they might make their peace with him. Even in the holy mountain the alarm must be sounded, and then it sounds most dreadful, Amo 3:2. Now, shall a trumpet be blown in the city, in the holy city, and the people not be afraid? Surely they will. Amo 3:6. Let all the inhabitants of the land tremble; they shall be made to tremble by the judgment itself; let them therefore tremble at the alarm of it.
II.Here is a general idea given of the day of battle, which cometh, which is nigh at hand, and there is no avoiding it.
It is the day of the Lord, the day of his judgment, in which he will both manifest and magnify himself. It is a day of darkness and gloominess (Joe 2:2), literally so, the swarms of locusts and caterpillars being so large and so thick as to darken the sky (Exo 10:15), or rather figuratively; it will be a melancholy time, a time of grievous affliction. And it will come as the morning spread upon the mountains; the darkness of this day will come as suddenly as the morning light, as irresistibly, will spread as far, and grow upon them as the morning light.
III.Here is the army drawn up in array (Joe 2:2):
They are a great people, and a strong. Any one sees the vast numbers that there shall be of locusts and caterpillars, destroying the land, will say (as we are all apt to be most affected with what is present), "Surely, never was the like before, nor ever will be the like again." Note, Extraordinary judgments are rare things, and seldom happen, which is an instance of God's patience. When God had drowned the world once he promised never to do it again. The army is here describe to be,
1.Very bold and daring: They are as horses, as war-horses, that rush into the battle and are not affrighted (Job 39:22); and as horsemen, carried on with martial fire and fury, so they shall run, Joe 2:4. Some of the ancients have observed that the head of a locust is very like, in shape, to the head of a horse.
2.Very loud and noisy - like the noise of chariots, of many chariots, when driven furiously over rough ground, on the tops of the mountains, Joe 2:5. Hence is borrowed part of the description of the locusts which St. John saw rise out of the bottomless pit. Rev 9:7, Rev 9:9, The shapes of the locusts were like unto horses prepared to the battle; and the sound of their wings was as the sound of chariots, of many horses running to the battle. Historians tell us that the noise made by swarms of locusts in those countries that are infested with them has sometimes been heard six miles off. The noise is likewise compared to that of a roaring fire; it is like the noise of a flame that devours the stubble, which noise is the more terrible because that which it is the indication of is devouring. Note, When God's judgments are abroad they make a great noise; and it is necessary for the awakening of a secure and stupid world that they should do so. (3.) They are very regular, and keep ranks in their march; though numerous and greedy of spoil, yet they are as a strong people set in battle array (Joe 2:5.): They shall march every one on his ways, straight forward, as if they had been trained up by the discipline of war to keep their post and observe their right-hand man. They shall not break their ranks, nor one thrust another, Joe 2:7, Joe 2:8. Their number and swiftness shall breed no confusion. See how God can make creatures to act by rule that have no reason to act by, when he designs to serve his own purposes by them. And see how necessary it is that those who are employed in any service for God should observe order, and keep ranks, should diligently go on in their own work and stand in one another's way. 4. They are very swift; they run like horsemen (Joe 2:4), run like mighty men (Joe 2:7); they run to and fro in the city, and run upon the wall, Joe 2:9. When God sends forth his command on earth his word runs very swiftly, Psa 147:15. Angels have wings, and so have locusts, when God makes use of them.
IV.Here is the terrible execution done by this formidable army,
1.In the country, Joe 2:3. View the army in the front, and you will see a fire devouring before them; they consume all as if they breathed fire. View it in the rear, and you will see those that come behind as furious as the foremost: Behind them a flame burns. When they are gone, then it will appear what destruction they have made. Look upon the fields that they have not yet invaded, and they are as the garden of Eden, pleasant to the eye, and full of good fruits; they are the pride and glory of the country. But look upon the fields that they have eaten up and they are as a desolate wilderness; one would not think that these had ever been like the former, and yet so they were perhaps but the day before, or that those should ever be made like these, and yet so they shall be perhaps by tomorrow night; yea, and nothing shall escape them than can possibly be made food for them. Let none be proud of the beauty of their grounds any more than of their bodies, for God can soon change the face of both.
2.In the city. They shall climb the wall (Joe 2:7), they shall run upon the houses, and enter in at the windows like a thief (Joe 2:9); when Egypt was plagued with locusts, they filled Pharaoh's houses and the houses of his servants, Exo 10:5, Exo 10:6. The locusts out of the bottomless pit, Satan's emissaries, and missionaries of the man of sin, do as these locusts. God's judgments too, when they come with commission, cannot be kept out with bars and bolts; they will find or force their way.
V.The impressions that should hereby be made upon the people.
They shall find it to no purpose to make opposition. These enemies are invulnerable and therefore irresistible: When they fall upon the sword they shall not be wounded, Joe 2:8. And those that cannot be hurt cannot be stopped; and therefore before their faces the people shall be much pained (Joe 2:6), as the merchants are in pain for their trading ships when they hear they are just in the mouth of a squadron of the enemies. "One is in pain for his field, another for his vineyard, and all faces gather blackness," which denotes the utmost consternation imaginable. Men in fear look pale, but men in despair look black; the whiteness of a sudden fright, when it is settled, turns into blackness. What is the matter of our pride and pleasure God can soon make the matter of our pain. The terror that the country should be in is described (Joe 2:10) by figurative expressions: The earth shall quake and the heavens tremble; even the hearts that seemed undaunted, so firm that nothing would frighten them, as immovable as heaven or earth, shall be seized with astonishment. Or when the inhabitants of the land are made to quake it seems to them as if all about them trembled too. Through the prevalency of their fear, or for want of the supports of life which they used to have, their eye shall wax dim and their sight fail them, so that to them the sun and moon shall seem to be dark, and the stars to withdraw their shining. Note, When God frowns upon men the lights of heaven will be small joy to them; for man, by rebelling against his Creator, has forfeited the benefit of all the creatures. But, though this is to be understood figuratively, there is a day coming when it will be accomplished in the letter, when the heavens shall be rolled together like a scroll, and the earth, and all the works that are therein, shall be burnt up. Particular judgments should awaken us to think of the general judgment.
VI.We are here directed to look up both him who is the commander-in-chief of this formidable army, and that is God himself, Joe 2:11.
It is his army; it is his camp. He raised it; he gives it commission; he utters his voice before it, as the general gives orders to his army what to do and makes a speech to animate the soldiers; it is the Lord that gives the word of command to all these animals, which they exactly observe. Some think that with this cloud of locusts God sent terrible thunder, for that is called, The voice of the Lord, and was another of the plagues of Egypt, and this made the heavens and the earth tremble. It is the day of the Lord (as it was called, Joe 2:1), for in this war we are sure he carries the day; it must needs be his, for his camp is great and numerous. Those whom he makes war upon he can, as here, overpower with numbers; and whoever he employs to execute his word, as the minister of his justice, is sure to be made strong and par negotio - equal to what he undertakes; whom God gives commission to he girds with strength for the executing of that commission. And this makes the great day of the Lord very terrible to all those who in that day are to be made the monuments of his justice; for who can abide it? None can escape the arrests of God's wrath, can make head against the force of it, or bear up under the weight of it, Sa1 6:20; Psa 76:7.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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And so he will deserve to fulfill, likewise, those other words that have a bearing in this connection: “buried together with him by baptism unto death.” For what purpose? “That as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.” He who is dead must be buried, and he who is buried in the likeness of death must rise again by the grace of God in Christ. No longer, because of sin, should he bear about in the inner man a countenance like a blackened kettle, but, after his sins have been made manifest by fire and pardon has been granted through the blood of Christ, he should shine forth in newness of life, by the justifications of Christ, more precious than any jewel.
(Chapter 2 — Verses 1 onwards) Blow the trumpet in Zion; sound the alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the Lord is coming; it is near, a day of darkness and gloom, a day of clouds and thick darkness! Like the dawn spreading over the mountains, a large and strong people appears, such as has never been before and will never be again in generations to come. Before them, a devouring fire; behind them, a blazing flame. The land is like the garden of Eden before them, but behind them, it is a desolate wilderness. There is no escape from them. They have the appearance of horses; they gallop along like cavalry. With a sound like that of chariots they leap over the mountaintops, like the crackling of fire consuming stubble, like a mighty army drawn up for battle. Before them, peoples are in anguish; all faces turn pale. They charge like warriors; they scale walls like soldiers. They march each on his way; they do not swerve from their paths. They do not jostle one another; each marches in his own column. They burst through the weapons and are not halted. They run to and fro in the city; they run along the wall; they climb into the houses; they enter through the windows like a thief. But they will also fall through the windows and not be destroyed, they will enter the city, run on the wall, climb the houses, they will enter through the windows like a thief. The earth shook before his face, the heavens were moved, the sun and moon were darkened, and the stars withdrew their brightness, and the Lord gave his voice before his army, for his camps are very numerous, because they are strong and do his word. For the day of the Lord is great and very terrible, and who can endure it? LXX: Blow the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord comes, for it is near at hand; a day of darkness and gloominess, a day of clouds and thick darkness, as the morning spread upon the mountains: a great people and a strong; there has not been ever the like, neither shall be any more after it, even to the years of many generations. Before him a devouring fire, and behind him a flame kindled. As a paradise of pleasure is the land before his face; but his latter end shall be as a barren wilderness, and he shall not be saved. As the appearance of horses, so are they; and as horsemen, so shall they run. As the sound of chariots on the tops of mountains shall they leap, and as the sound of a flame of fire devouring the stubble, as a strong people set in battle array. Before his face the people shall be in anguish; all faces shall be as flames. They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks. Neither shall one thrust another; they shall walk every one in his path. And when they fall upon the sword, they shall not be wounded. They shall run to and fro in the city; they shall run upon the wall; they shall climb up upon the houses; they shall enter in at the windows like a thief. The earth shall quake before them; the heavens shall tremble; the sun and the moon shall be dark, and the stars shall withdraw their shining. The Lord shall utter his voice before his army; for his camp is very great; for he is strong that executeth his word. For the day of the Lord is great and very terrible; and who can abide it? Again, by the metaphor of locusts, the onslaught of the Chaldeans is described, and the prophet is commanded, or rather through the prophet all who can hear the word of God, to exalt their voice like a trumpet, and to proclaim in Zion, and to sound the alarm on his holy mountain, so that the people of Jerusalem may tremble at the noise of the cry and trumpet. And when, he says, you have sung, say this: Surely the day of the Lord will no longer be delayed, that is, the day of vengeance and retribution; the captivity is near, the army has already come forth from its place in Babylon, the day of darkness and distress is close, a day of gloom and cloud and whirlwind, in which all the light of joy (or rather of righteousness) will be taken away, and all things will be overwhelmed by darkness. Just as, he says, the morning and dawn suddenly dispel darkness, and the sunrise illuminates all the mountains, so the Babylonian army will be poured out over your entire land. And do not think that this is a weak crowd, it is a numerous and strong people, unlike any other nation that has existed in the past or will exist in the future: whatever it touches, it will consume like a voracious flame, and it will leave nothing behind; it is like a garden and paradise, all the land that it does not touch: it is like a desert and wasteland, whatever it has plundered, and there will be no one who can escape its grasp. Their appearance is like that of fierce horses, and they run here and there like horsemen. Not that they are to be compared to Babylonian horsemen; but they are called horsemen because they appear to run here and there like locusts in the movement of the enemy: Just as the sound of chariots and horses, so will be the sound of locusts. They will leap over the tops of the mountains, as if to climb every lofty place; and just as quickly as fire consumes straw, so the sound and terror of their voices will lay waste to everything. And what he brings in: just as a strong people prepared for battle, they bring back to the locusts, so that it seems that they are bringing back not as from enemies, but as from locusts; and yet while we read about the locusts, let us think of the Babylonians. Such will be the terror, that all nations around will tremble, both in spirit and in body, indeed they will be tormented: and by the magnitude of fear, the faces of all will be turned into the likeness of pots, which, when burned by fire, show the blackness and soot of a hideous appearance. He says, 'They move about, as it were, like strong men, no doubt locusts; and, as it were, like warriors, they ascend the wall, so that the height of the walls is unable to withstand the attack of the strong, and they do not enter through the gates but rather through the walls. They will go in their own paths and will not deviate from their tracks. We recently saw this in this province. For when the swarms of locusts came and occupied the space between the sky and the earth, they flew in such great order by the arrangement of God's command, as if they were small tiles laid by the hand of a craftsman on the floor, each in its own place, not deviating even by a point, and, so to speak, not even by a single crosswise slit.' And to make the metaphor clear, he said they will fall through the windows and not be destroyed. For locusts have no obstacle, since they can penetrate fields, crops, trees, cities, houses, and the secrets of bedrooms. However, this is said about locusts in order to be understood about enemies. And what we have interpreted as 'they will fall through the windows and not be destroyed,' the LXX translated as 'they will go heavily burdened in their weapons and they will fall through their spears and not be consumed.' But it seems to me that this does not fit with the order of the explanation, but rather that there has been an error in it, because we understood the Hebrew word Sala as 'spears' and not as 'windows.' And he continues the narrative, saying that they enter the city, run through the walls, climb on the houses, and enter through the windows like thieves, not because they have the fear of thieves who are victors; but just as thieves usually enter through windows and secretly steal, so they, with the doors closed, will burst in fully with audacity through the windows without any delay. The earth trembled at the sight of these locusts, and the heavens were moved, let us understand this hyperbolically stated, not because the force of locusts or enemies is so great that it can move the heavens and shake the earth; but because to those enduring adversity, it seems as if the sky is falling and the earth is trembling due to the magnitude of terror. Finally, due to the multitude of locusts covering the sky, the sun and moon will turn into darkness, and the stars will withdraw their splendor. While the light is placed in the midst of the cloud of locusts, it does not allow it to reach the earth. The Lord will also give his voice before the face of such a powerful army, for his camps are many, and the greatness of his power is demonstrated even in small creatures. But these many camps, and countless strong ones, are too numerous and perform his word. By saying this, it is shown that the Babylonians will come by the will of God, and they will obtain their rule. 'It is a great day of the Lord,' he says, 'when Jerusalem must be taken, and it is exceedingly terrible, and no one will be able to endure it, and will necessarily escape captivity or death.' I did not want to divide the connected and coherent passage, lest what was one in meaning be picked apart in different chapters. Let us move on to spiritual understanding, repeating each and every thing. We read of the sound of trumpets and horns not only in the book of Leviticus and Numbers (Num. X), in which it is commanded that Moses make two silver trumpets, to be played on the first day of each month, on the seventh month, on the day of jubilee, and on other festivals, as well as when going to battle, by those who are assigned to this duty; but it is also written that the walls of Jericho fell at the sound of the trumpets (Joshua VI). And the Lord says that he will send an angel with the blast of a trumpet (Matt. XXIV), and the Apostle preaches that the resurrection of the dead will occur at the sound of the trumpet (I Cor. XV). And in the Apocalypse of John, we read that seven angels received seven trumpets, and as they sounded them in order, the events described in Scripture occurred (Apoc. VIII). Therefore, priests and teachers are now commanded to exalt their voices like a trumpet, and fulfill what is written: 'Go up to a high mountain, O herald of good tidings to Zion; lift up your voice with strength, O herald of good tidings to Jerusalem' (Isaiah XLVIII, 9), so that the trumpet may sound in Zion, that is, in the Church, which is interpreted as a watchtower and exalted place. And on the holy mountain of God, which is Christ, let all the inhabitants of the earth be troubled or confounded, and may confusion lead them to salvation. Understand the day of the Lord, the day of judgment, or the day of the departure of each body. For what will happen to everyone on the day of judgment, is fulfilled in each person on the day of death. It is a day of darkness and distress, a day of clouds and whirlwinds; for it is full of punishments and torments. A multitude of strong angelic people will come to render to each according to their deeds; and just as the morning and rising dawn first occupy the mountains, so judgment will begin from on high and the powerful, so that the powerful may endure powerful torments. There was no one like him before, and there will be none after him, for generations and generations (Wisdom 6). For all the evils that are contained in the ancient histories, whether it be the flood of the sea, the overflow of rivers, the plague, diseases, famine, wild beasts, or the devastation of enemies, cannot be compared to the punishments that will be rendered on the day of judgment. Before the face of this people, who is strong and numerous, there will be a devouring and consuming fire, so that it may consume everything in us like hay, wood, and straw. Therefore, it is said about God: God is a consuming fire, and after Him, a burning flame (Deut. IV, 24); so that He may leave nothing without punishment. Whoever this people does not touch, nor comes into contact with the material of combustion, will be likened to the garden of God and the paradise of pleasure, which in Hebrew is called Eden. But whoever shall have burned him, will reduce him to ashes and embers, and there is no one who can escape his fury, whose cruel appearance will resemble the snorting of raging horses, and thus they will rush to torment those whom they have taken into their power, like horsemen flying here and there: their sound will be terrible, like chariots rushing down steep slopes; and they will leap over the tops of mountains, desiring to torment even those placed in high positions on the pinnacle of the Church. And because before their face there is a voracious fire, and consuming, dry things shall be laid waste, even as tow burnt by the flame: so shall they be in the sight of the punishments, that are to come. They shall be swift in running to and fro like sparks among the reeds. They shall devour diverse things as stubble fully dry. They shall devour the earth and her increase as the standing corn, with the stalks thereof, as the grasshoppers. They shall gather together in the cold time, as the creeping things that live in the desert. The spirit of the Lord is their mouth: and his anger shall burn in their wrath, and his words devour: for his spirit is as fire overflowing, that kindleth the wrath of his enemies, and inflameth his advarsaries in a flame. By this shall they be visited from the Lord of hosts with thunder, and with earthquake, and great noise, with whirlwind and tempest, and the flame of devouring fire. But they will also enter through the windows, whether they fall or climb; or they will walk burdened with their weapons, and those whom they receive will fall, to be consumed. These are the windows of which Jeremiah also says: Death will enter through our windows (Jer. VI, 21): for the enemy desires to enter all our senses and take possession of the city of good conscience, to run through our defenses, and to destroy the homes that we have built with good works. But they do all things through the windows, like a thief: for they do not enter freely, so as to shoot straight in the darkness with a straight heart (Psalms 10). From the face of this people, who is many and strong, the earth trembled, and the heavens were moved. For the heavens and the earth will pass away, but the word of the Lord remains forever (Matthew 24). But even the sun and the moon will not be able to see such great punishments of the wicked, and they will mourn, not having the righteousness of their duty, and for the bright light, they will be covered with terrible darkness; even the stars will withhold their brightness, while those who are holy will not see the presence of the Lord without fear. In all these things, the Lord will give his voice, before the face of his army. For just as the Babylonians punishing Jerusalem are called the army of God, so too the wicked angels (of whom it is written: They provoked him with their high places, and moved him to zeal with their graven images - Psalms 78:58), are called the army of God, and are referred to as his camps, while they carry out the will of the Lord. Great is the day of the Lord and terrible, of which it is written elsewhere: Why do you desire the day of the Lord? - Amos 5. And here is darkness, and not light; and very terrible; and rare or none will be able to endure him, without offering himself the material of raging.
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Summary
Joel 2:6 vividly portrays the overwhelming terror and physical anguish that will grip the populace in the face of an impending, unstoppable force, whether a devastating locust plague or a formidable invading army. This verse serves as a chilling depiction of human vulnerability and despair, highlighting the visible manifestation of profound fear and hopelessness as a precursor to the climactic "Day of the Lord."
Context
Literary Context
Joel 2:6 is situated within a dramatic prophetic oracle describing an unprecedented invasion, initially presented as a locust plague but quickly escalating into imagery of a powerful, disciplined army. The preceding verses (Joel 2:1-5) set the scene with trumpet blasts, a trembling land, and a description of an unstoppable force that consumes everything in its path, leaving desolation. Verse 6 shifts the focus from the invaders' might to the human response, depicting the universal distress of the people. This intense fear then provides the impetus for the prophet's urgent call to repentance and return to the Lord in the subsequent verses (Joel 2:12-17). Thus, Joel 2:6 acts as a bridge, illustrating the dire consequences that necessitate a radical spiritual turning.
Historical & Cultural Context
The book of Joel addresses the people of Judah, likely in a period marked by agricultural vulnerability and the constant threat of foreign invasion. Locust plagues were a well-known and devastating natural disaster in the ancient Near East, capable of wiping out entire harvests and leading to widespread famine and despair. The prophet masterfully uses this familiar natural calamity as a metaphor for an invading army, a common experience for nations in the region. The description of faces gathering "blackness" could reflect several cultural realities: the pallor of extreme fear or shock, the darkening of skin due to exposure and starvation during a siege or famine, or even the practice of smearing ashes on the face as a sign of deep mourning and lamentation, a common response to national catastrophe in ancient Israel. The imagery taps into deep-seated fears of both natural disaster and military conquest.
Key Themes
Joel 2:6 contributes significantly to several major themes woven throughout the book of Joel. Firstly, it underscores the theme of Divine Judgment, as the calamity, whether literal plague or invading army, is understood as a manifestation of God's righteous wrath against a complacent and sinful people, foreshadowing the greater judgment of the Day of the Lord. Secondly, it highlights Human Vulnerability and Helplessness when confronted by forces beyond human control, whether natural or divinely ordained. The people's "much pained" and "blackness" of face vividly express their utter despair and inability to resist. Thirdly, by depicting such extreme distress, the verse implicitly sets the stage for the crucial theme of Repentance and Divine Mercy. The severity of the judgment is meant to drive the people to genuine contrition, as called for in Joel 2:12-13, emphasizing that even in the face of overwhelming judgment, God remains gracious and compassionate.
Exposition and Analysis
Key Word Analysis
This word (H2342) is a primitive root meaning "to twist or whirl," and specifically "to writhe in pain (especially of parturition) or fear." It conveys a deep, visceral suffering, an intense physical and emotional anguish so profound that it causes one to contort or tremble. The use of "much pained" emphasizes the severity and universality of this writhing, fearful agony among the people.
Occurring twice in the verse (H6440), this plural noun (used singularly) refers to the "face" or "countenance." It is highly significant because the face is the primary locus for expressing emotion. The repetition emphasizes that the visible manifestation of terror is universal, affecting "their face" (the invaders' perspective of the people) and "all faces" (the collective human response). It signifies the outward display of an inward state of profound distress.
This rare word (H6289) is derived from a root meaning "to illuminate" or "to glow," but as a noun, it refers to a "flush (of anxiety)" or "blackness." This apparent contradiction suggests a darkening or reddening of the face due to extreme terror, shock, or perhaps even the pallor associated with starvation and despair. It is a vivid descriptor of the physical impact of overwhelming dread, causing the complexion to change in a way that signifies deep internal suffering.
Verse Breakdown
"Before their face the people shall be much pained:"
This clause describes the immediate and overwhelming reaction of the populace to the terrifying sight of the approaching "army" (whether locusts or human invaders). "Before their face" suggests that the people are directly confronted by this destructive force, and their pain is a direct, visceral response to its presence. The verb "shall be much pained" (from chûwl) indicates a deep, writhing anguish, a profound physical and emotional distress that is almost unbearable. It speaks to a collective state of intense suffering and fear.
"all faces shall gather blackness."
This second clause reinforces and amplifies the first, emphasizing the universality and visible nature of the people's despair. "All faces" signifies that no one is exempt from this terror; it is a widespread, collective phenomenon. The phrase "shall gather blackness" (from qâbats "to gather" and pâʼrûwr "blackness") paints a powerful picture of countenances changing, perhaps becoming pale, dark, or drawn, as a physical manifestation of extreme fear, shock, starvation, or mourning. It is the outward sign of utter hopelessness and dread that has seized the entire population.
Literary Devices
Joel 2:6 employs several powerful literary devices to convey its message of overwhelming terror. Imagery is paramount, creating a vivid mental picture of suffering through phrases like "much pained" and "gather blackness," which appeal to the senses and evoke a strong emotional response. The description of faces contorting and darkening is a striking visual representation of inner turmoil. Hyperbole is also present, as the "much pained" and universal "blackness" likely exaggerate the physical manifestations of fear to emphasize the extreme nature of the impending judgment and the people's utter despair. This exaggeration underscores the severity of the crisis. Furthermore, the verse uses Synecdoche by referring to "faces" to represent the entire person, highlighting how the internal state of fear and pain is so profound that it visibly alters one's countenance, making the individual's inner suffering outwardly apparent to all.
Theological and Thematic Connections
The profound terror and physical anguish described in Joel 2:6 serve as a stark warning of the consequences of spiritual complacency and unheeded divine warnings. This human response of despair is a direct result of confronting the overwhelming power of judgment, whether in the form of a natural disaster or an invading army. The "blackness" of face symbolizes the loss of hope and the crushing weight of impending doom, a state of being that underscores humanity's utter helplessness apart from God's intervention. Theologically, it points to the seriousness of sin and the inevitability of divine reckoning, prompting a crucial question: how will humanity respond when confronted with such overwhelming forces? The answer, as Joel later reveals, is a desperate turning to the only source of true hope and mercy.
Reflection and Application
Joel 2:6 is a potent reminder that humanity, despite its technological advancements and perceived control, remains profoundly vulnerable to forces beyond its grasp. Whether facing natural disasters, pandemics, economic collapse, or personal crises, there are moments when fear and despair threaten to overwhelm us, causing our "faces to gather blackness." This verse challenges us to consider our own responses to such overwhelming circumstances. Do we succumb to panic and hopelessness, or do we seek a deeper, more enduring source of strength and comfort? The prophet Joel's ultimate message, following this depiction of terror, is a call to repentance and a return to the Lord. Therefore, the application for us today is to recognize that true security and peace are found not in avoiding all pain, but in anchoring our hope in God, who remains sovereign even amidst chaos. It prompts us to heed warnings, both spiritual and practical, and to cultivate a faith that can sustain us when all faces around us gather blackness.
Questions for Reflection
FAQ
What is the "blackness" referring to in Joel 2:6?
The "blackness" in Joel 2:6 (Hebrew pâʼrûwr, H6289) refers to a visible physical manifestation of extreme terror, despair, or distress. While the word itself is rare and somewhat debated, it is generally understood to describe a darkening, reddening, or pallor of the face. This change in complexion could be due to intense fear and shock, the physical toll of starvation and suffering during a siege or famine, or even the smearing of ashes on the face as a sign of deep mourning and lamentation, a common practice in ancient Israel during times of national calamity. Ultimately, it powerfully conveys the profound inner anguish and hopelessness that has seized the entire population in the face of the overwhelming judgment.
Christ-Centered Fulfillment
The terrifying imagery of Joel 2:6, depicting a people writhing in pain and their faces gathering blackness in the face of an overwhelming invasion and divine judgment, finds its ultimate Christ-centered fulfillment in two profound ways. First, it foreshadows the universal human condition of spiritual despair and the fear of judgment apart from Christ. Humanity, in its sin, stands condemned and faces a future "Day of the Lord" where there will be no escape from the wrath of God, a wrath that will cause hearts to fail for fear and people to seek refuge from the face of Him who sits on the throne and from the wrath of the Lamb. Second, and more gloriously, it points to Christ as the one who absorbed this very "blackness" and pain on our behalf. On the cross, Jesus experienced the ultimate anguish and separation from God, bearing the full weight of divine judgment for the sins of humanity. His face, likely disfigured by suffering and shame, gathered the "blackness" of our sin and the wrath we deserved, so that those who believe in Him might never have to face such terror. Through His sacrifice, the Lamb of God provides the only refuge from the impending judgment, offering peace and hope instead of fear and despair. Those who turn to Him are delivered from the wrath to come, as Paul declares in 1 Thessalonians 1:10, finding salvation and eternal life in His presence.