Joel 2:12 Now therefore, says the Lord. Here he invites to repentance, and he says two things: why and how they must be converted, and to whom. Secondly, how generally and how urgently forgiveness must be sought, where he says: Blow the trumpet.
In the first part he says five things, and in the first and second he adds the reason why they must be converted to God. Now therefore, return to me with all your heart. He says “return,” because he does not will the death of the sinner. As Ecclesiasticus says: The Most High hates sinners, but is merciful to those who repent. And Ezekiel says: Why will you die, O house of Israel? For I do not will the death of the sinner, but that he should turn and live (Ezek 33:11). And Jeremiah: If you return, O Israel, return to me, says the Lord (Jer 15). For he is perverse who is not converted to the Lord. Thus Ezekiel says: They shall turn to you, but you shall not turn to them (Ezek 3:7).
With all your heart. That your heart may be whole, which is understood in four ways: that it be undivided, integral, perfect, and containing all its powers within itself—undivided, united to God. As Hosea says: Their heart is divided; now they shall perish (Hos 10:2). Integral, not broken in any part by sin. And this the Apostle intends when he says: May your spirit and soul and body be preserved entire and blameless (1 Thess 5:23), perfected in charity and virtue. Thus 2 Maccabees says: Do his will with a great heart and a willing soul (2 Macc 1:3). For the heart contains within itself motion, sense, and the principle of life, and orders the whole body. Hence the Lord says: You shall love the Lord your God with all your heart (Matt 22:37).
He says “heart,” because conversion must arise from the depths of one’s being; for the heart is the deepest thing. Hence the Psalm says: Out of the depths I have cried to you, O Lord (Ps 130:1). When repentance comes from the depths, it is not reckoned vain or feigned. The heart is made of very firm flesh and bound by many sinews, which signifies that conversion once conceived must be held most firmly and bound fast to God, as though impossible to separate.
Of the first, Ecclesiasticus says: The heart of the fool is like a broken vessel; it holds no wisdom (Sir 21:14). Of the second, Acts says: Bound in spirit, I am going to Jerusalem (Acts 20:22). And Isaiah: Bind up the testimony, seal the law among my disciples (Isa 8:16).
He says “your heart,” not another’s, as do those who convert with their lips while their hearts wander elsewhere; or “your,” meaning that we must do what lies within us. As Proverbs says: My son, give me your heart (Prov 23:26).
In fasting. The Gloss says: so that you may be filled hereafter. Bernard says: “It is no great thing if a beast fasts until it roars, when it often is filled to vomiting.” And Paul says: In fastings often (2 Cor 11:27). For fasting mortifies the pests of the flesh, as Bede says. And the Psalmist: When they troubled me, I clothed myself with sackcloth, and humbled my soul with fasting (Ps 35:13). And the Lord says: This kind of demon does not go out except by fasting and prayer (Matt 17:21). Hence the Ninevites found propitiation by fasting (Jonah 3), and in Leviticus it is said: You shall afflict your souls (Lev 16:29). That day was called the day of propitiation, because in fasting God’s favor was found.
And with weeping. The Gloss says: that you may laugh hereafter. You shall weep and lament (John 16:20). Blessed are those who mourn (Matt 5:4). Blessed are you who weep now, for you shall laugh (Luke 6:21). Lamentations says: Her tears are on her cheeks (Lam 1:2).
And with lamentation. The Gloss says: that you may be comforted hereafter. Lamentation is a composed mourning, with plaintive cries signifying the causes of sorrow. As Jeremiah says: Make mourning like that for an only son, a bitter lamentation (Jer 6:26).
Joel 2:13 And rend your hearts. Rending is done violently and with difficulty, and thus he wills that we use violence against ourselves so that the heart may be separated from pleasurable things and from the past. And this is contrition of heart, which as it were splits the heart into the smallest parts, so that it is separated everywhere from sin. Thus Jeremiah says: My heart is broken within me; all my bones shake (Jer 23:9). The “belly of the heart” is called the memory of sins, which ought to be full of sorrow and torn apart, and the heart ought to be disturbed in every sense of life. Hence the Gloss says: Rend—that is, open—your hearts by confession. For hearts are like wineskins full of sins, and unless they are torn open willingly, they will burst.
And not your garments. It was the custom of the Jews in times of sorrow to rend garments, and this is forbidden here, lest repentance appear only in outward display, which is hypocrisy. As the Lord says: Disfigure your faces so that you may appear to men to be fasting (Matt 6:16). Some say that garments signify virtues and should not be torn, as Ecclesiastes says: Let your garments always be white (Eccl 9:8). But this interpretation is not to the point.
He adds to whom they must be converted: And return to the Lord your God, as to a rewarder, for he is rich. As Romans says: The same Lord is rich toward all who call upon him (Rom 10:12). As to a propitiator, Micah says: Who is a God like you, taking away iniquity? (Mic 7:18). And Hebrews says: God is not ashamed to be called their God (Heb 11:16).
And he adds the reason why they must turn to God: because he is gracious. Aristotle in the Magna Moralia says that goodness and kindness are not virtues but dispositions toward virtue. Goodness is a diffusion of the heart toward all good things; kindness is when, through the fire of love, one’s good flows abundantly to others. Hence kindness is called, as it were, “good fire.” As Deuteronomy says: Our God is a consuming fire (Deut 4:24). And Romans: The kindness of God leads you to repentance (Rom 2:4).
And merciful. That is, in effect, in the removal of misery; for he immediately removes misery from the afflicted. Mercy triumphs over judgment (James 2:13). And the Psalm says: Will God forget to be merciful? (Ps 77:9). And Habakkuk: In wrath you will remember mercy (Hab 3:2).
Patient. That is, overlooking the sins of men and waiting for repentance. Ecclesiasticus says: The Most High is patient, a great rewarder (Sir 5:4). Augustine says: “What of him who sees from above, whom nothing can escape, who sees all the more patiently the more he sees?” He is not called patient as though passion befalls him, but because he shows the effect of patience.
And of great mercy. That is, manifold mercy; for whatever the sins may be, he forgives them, and he not only pardons but adorns with gifts. As Isaiah says: Let the wicked forsake his way… and he will abundantly pardon (Isa 55:7). And Jonah: I knew that you are a gracious and merciful God, patient and of great mercy, and relenting of evil (Jonah 4:2).
And this is what follows: And relenting over evil—that is, readily granting forgiveness for past evil to one who is truly repentant. As Luke says: Her many sins are forgiven, for she loved much (Luke 7:47). And Micah: He will cast all our sins into the depths of the sea (Mic 7:19). And Jeremiah: I will remember their sin no more (Jer 31:34).
Joel 2:14 Who knows if he will return--Then he adds concerning the urgency of conversion, as if saying what Isaiah says: Seek the Lord while he may be found (Isa 55:6), and Ecclesiasticus: Do not delay to turn to the Lord (Sir 5:7). For although it is true what Ezekiel says—that on whatever day the sinner groans, God will not remember his iniquities—it is very uncertain whether God will grant the grace of groaning to one who postpones repentance until old age or final illness. In such a case Gregory says: “He who does not will when he can, it is just that he be unable when he wills.” As Proverbs says: I called and you refused… I also will laugh at your destruction (Prov 1:24–26).
And forgive. That is, who knows whether God will will to forgive? For although it is certain that he forgives the contrite, it is uncertain whether someone is truly contrite. Ecclesiasticus says: Who can correct one whom he has despised? And in 2 Maccabees 9, the wicked man prayed to the Lord from whom he was not to obtain mercy. Thus in Genesis Cain offered, but God did not regard his gifts (Gen 4), and in Numbers Moses said of some: Do not regard their sacrifices (Num 16:15).
And leave behind him a blessing. That is, who knows whether after delayed repentance God will leave a blessing and not a curse? For he is unworthy of blessing who does not promptly obey divine prompting. As Proverbs says: Then they will call upon me, but I will not answer (Prov 1:28).
Sacrifice and libation to the Lord our God. That is, who knows whether he will grant such a blessing that we ourselves may become a sacrifice and libation to the Lord our God? A sacrifice is a contrite heart; a libation is the sweetest savor of virtue. For to some he says: I have no pleasure in you… and I will not accept an offering from your hand (Mal 1:10). And in Job he says: My wrath is kindled against you and your two friends… and he will not accept sacrifice from them (Job 42).
Joel 2:15 Blow the trumpet in Zion. After explaining how repentance must be done, he adds who must repent, how pleasures must be abstained from, how lamentation must be made, and what must be said in lamentation. These things are set forth here in order.
Blow the trumpet in Zion. This is an accusative of motion—into Zion—calling them so that they may lament before the Lord in Zion, that is, in the Church; for lamentation is heard within Zion and not outside. As the Psalm says: The Lord loves the gates of Zion more than all the dwellings of Jacob (Ps 87:2).
Sanctify a fast. It has already been said how fasting is sanctified—by comfort and purity—and how the trumpet is blown. As Jonah says: They proclaimed a fast and put on sackcloth, from the greatest to the least (Jonah 3:5).
Call an assembly. The assembly here is the gathering of leaders who governed the people, so that those who were first in sin may also be first in punishment. As Genesis says: Assemble yourselves, sons of Israel… (Gen 49:2).
Joel 2:16 Gather the people into one place and into one heart. Hence the Gloss says: so that those who wandered from God in dispersion, gathered into unity, may please God.
“Gather together his holy ones.”mAmbrose, commenting on Luke 11 on the words “He who does not gather with me scatters,” says: the work of God is to gather, but the work of the devil is to scatter. “Sanctify the Church,” so that, by the merit of the Church’s holiness, you may more easily obtain what you ask. Thus it is written in Ecclesiasticus 24: “My dwelling is in the fullness of the saints,” and again: “In the fullness of the saints she shall be admired, and among the blessed she shall be blessed, and among the elect she shall have praise.”
“Assemble the elders.”The Gloss says: not so much by age as by wisdom, so that by their counsel you may order sanctification. Another Gloss says that elders in years are commanded to be gathered so that at least at the very end of life they may repent. For cursed are those who do not return even in extreme old age, as Isaiah 65 says: “The sinner of a hundred years shall be accursed.” In 2 Chronicles 16 it is said of Asa that even in his sickness he did not seek the Lord but rather trusted in the art of physicians; and shortly afterward it is said that he died among perfumes of harlots.
“Gather the little ones,” whether by age or by humility. Matthew 19: “Let the little children come to me, for of such is the kingdom of heaven.”
“And those who suck the breasts,” so that, by the merit of the innocent, you may be spared; or he speaks of those who “suck” who, in contemplation, draw nourishment from the breasts of wisdom. The Gloss introduces this with 1 Peter 2: “As newborn infants, desire the rational milk without deceit, that by it you may grow.” And Psalm 8: “Out of the mouth of infants and sucklings you have perfected praise.”
“Let the bridegroom go forth from his chamber.” Here he shows that at the time of repentance men must be withdrawn even from lawful delights, so that grace may be more easily obtained. “Let the bridegroom go forth from his chamber”—the chamber (cubile) is named from lying down, since there one lies down for embraces. Thus 1 Corinthians 7: “Those who have wives, let them be as though they had none.” And 1 Maccabees 1: “Every husband took up lamentation, and she who sat upon the marriage bed mourned.”
“And the bride from her bridal room.”For delights must be turned into sorrow. Ecclesiastes 3: “A time to embrace, and a time to be far from embraces.” And in 2 Maccabees 3 it is said: “Girded with sackcloth, they ran together through the streets; even the virgins who were shut in ran out to Onias.”
He then adds concerning the priests who supplicate for the people. For in necessity one must have recourse above all to spiritual fathers.
Joel 2:17 “Between the vestibule and the altar.”The vestibule was before the gate of the temple, where priests, clothed in sacred vestments, would proceed to the altar; or the vestibule is the portico outside the wall, as Jerome says. The altar was twofold: the inner altar, which was the altar of incense, and the other outside the temple, which was the altar of holocausts. Between the inner and the outer altar the priests lay prostrate, beseeching for the people.
“The ministers of the Lord,” namely the lesser ministers, that is, the Levites; for it is their task to pray for the people, since they take upon themselves the care of the people. Hence Wisdom 18 says: “A blameless man hastened to pray for the people, bearing the shield of his ministry, prayer, and by incense making supplication, he withstood the wrath and put an end to the calamity.” For this reason certain priests and ministers are reproved, as in Ezekiel 13: “You did not go up to oppose nor did you stand in the breach for the house of Israel.” But of the good ones, on the contrary, it is said in 2 Maccabees 15: “This is the lover of his brethren, who prays much for the people and for the holy city Jerusalem.”
What they are to say while praying he then adds: “And they shall say: Spare, O Lord…”—that is, spare the frailty of sinners.
“And spare your people,” that is, the devotion of the penitents, who are now your people.
Jerome, however, expounding this passage allegorically, says: the altar is the Cross, on which Christ offered himself; the vestibule is the Resurrection, by which, rising, he was clothed with light as with a garment. And between these two there must be weeping, so that by his death he may destroy our sin and by his resurrection clothe us with justice as with light. Thus Romans 6: “He died for our sins and rose for our justification.”
“And do not give your inheritance to reproach.” “Inheritance” is said from adhering, because it adheres immovably by right to the possessor. Isaiah 19: “Israel is my inheritance.” It is given over to reproach when it suffers reproach from enemies or demons. Psalm 43: “You have made us a reproach to our neighbors, a mockery and derision to those around us.” Hence he says: do not give [it] over to reproach.
“That the nations may rule over them.” Nations rule when the customs of the nations rule, that is, when a holy man adopts pagan ways. Thus Lamentations: “Servants have ruled over us; there was none to redeem us from their hand.”
He further shows the blasphemy that rises against God: “Why do they say among the peoples: Where is their God?” Psalm 3: “Many say to my soul: There is no salvation for him in his God.”
Joel 2:18 “The Lord was zealous.”Here the consolation of the penitents is touched upon: first in temporal things, second in spiritual things (there: “And it shall come to pass afterward, I will pour out…”), third in the vengeance upon enemies (there: “For behold, in those days…”).
In the first there are two things: the grace by which penitents are received, and the restoration of what was previously lost, so that they may abound, as where it says: “And I will restore to you…” In the first there are again two things: the reception of penitents and the fruitfulness of those received in all good things, as where it says: “Do not fear, O land.” In that reception there are yet three things: the motive for reconciliation, the reception of those reconciled, and the removal of enemies who impede reconciliation.
“The Lord was zealous for his land.” By metonymy this means the people of his land. For our merit was not the cause, but the zeal of divine love. Isaiah 9: “The zeal of the Lord of hosts will accomplish this.” Psalm 68: “The zeal of your house has consumed me.” Isaiah 59: “He put on zeal as a cloak.” Hosea, last chapter: “I will love them freely, for my anger has turned away from them.”
“And he spared his people,” that is, he forgave their sin. Luke 1: “Peace on earth to men of good will.” Exodus 32: “Let your anger cease and be appeased over the wickedness of your people.” He spares in a twofold way: by remitting guilt and by converting the debt of eternal punishment into temporal punishment, and even by greatly remitting the expiatory punishment, since no one can pay penalties worthy of his sins. Job 11: “Know that God exacts from you less than your iniquity deserves.”
Joel 2:19 “And the Lord answered.” That is, answering the praying and penitent people. For the Lord answers the desire of the saints by granting what is asked. Psalm 101: “He answered him in the way of strength.”
“And he said to his people.” Psalm 84: “He will speak peace to his people and to those who turn to him in their heart.”
He specifies this by adding: “Behold, I will send you grain,” which signifies the stability of virtue; “and wine,” which signifies spiritual joy; “and oil,” which supplies the light of truth to the intellect, the seasoning of devotion’s richness to the affection, and the anointing of sweetness to the conscience. Genesis 27: “With grain and wine and oil.”
“And you shall be filled with them.” That is, with grain, wine, and oil—each is to be referred distinctly. Filling implies satiety pressing to the point of nausea and vomiting, which in good things occurs in the outpouring of the word and especially in the production of works. Jeremiah 31: “My people shall be satisfied with my goodness.” Psalm 89: “We are filled in the morning with your mercy, and we rejoiced and were glad.”
He then adds the removal of evil, first in general and then in particular: “And I will no longer give you over to reproach among the nations.” This answers what was said earlier: “Do not give your inheritance to reproach, that the nations may rule over them.” For the wicked, as rulers and captors, inflict many reproaches on the saints. Psalm 43: “You have made us a reproach to our neighbors.” Isaiah 4: “Take away our reproach.” The Lord removes this reproach when he removes the dominion of the enemy. Psalm 118: “Take away from me reproach and contempt.” And here it is understood that even demons bring reproach upon those who consent to them.
Joel 2:20 “And the one from the north,” that is, from Assyria and Chaldea, “I will drive far from you.” This happened when, before Jerusalem, with Sennacherib king of Assyria, one hundred and eighty-five thousand were struck down (4 Kings 20; Isaiah 37). And it is said that they were incinerated by an infernal and invisible fire. Psalm 90: “A thousand shall fall at your side, and ten thousand at your right hand.”
“And I will drive him into a barren and desolate land.” This is understood of the king who fled with a few, and, fearing to use public roads, dared not do so, but fled secretly through deserts and trackless places. Isaiah 10: “He shall flee in terror, and the remnant of the trees of his forest shall be few and easily numbered.”
How he will be driven out he adds: “His front,” that is, the first part of his army, “into the eastern sea”—that is, the Dead Sea, which was the beginning of the promised land to the east, where the first part of the army was scattered. “And his rear,” that is, the last part of the army, “into the western sea,” so that the whole land may be freed from enemies. Isaiah 52: “The uncircumcised and the unclean shall no longer pass through you.” Micah 5: “Your hand shall be lifted up over your enemies, and all your foes shall perish.” Deuteronomy 33: “He will cast out the enemy from before you.”
“And his stench shall rise, and his corruption shall ascend.” The sense is: the stench will rise from corruption. This cannot be referred literally to the army, since it was incinerated, but it is referred to the corpse of the Assyrian king whom his sons killed, and to Nebuchadnezzar, whom his son cast out of the tomb and gave to vultures. Isaiah 14: “You are cast out of your grave like a worthless shoot, polluted and wrapped in corruption.”
But if the army, spread to east and west throughout the promised land, is meant, Isaiah 8 says: “The Lord will bring upon them the waters of the river, strong and many, the king of Assyria and all his glory; and he will rise over all his channels… and he will pass through Judah, flooding and overflowing, reaching even to the neck.”
He then adds the cause why the enemy was thus struck: “Because he acted proudly.” That is, what I permitted and ordained to be done for the repentance of sinners, he carried out in pride, so that his kingdom might be magnified and extended. Isaiah 10: “I will visit the fruit of the proud heart of the king of Assyria and the glory of his high looks.”
Jerome refers part of this exposition to the locusts, saying that as it happened with the locusts, so it will happen with the Assyrians. For he says that the locusts filled the promised land from the eastern sea to the western sea, but the Lord stirred up a western wind which, blowing toward the east, cast one part of the locust army into the Dead Sea; and then bringing an eastern wind blowing toward the west, he cast the other part into the Great Sea, and thus the land was freed. The locusts, submerged and lying on the seashores, rotted, and from their corpses produced pestilence among men and animals. This, he says, is what the prophet intends here.
Spiritually, however, these things are referred to the devil, who comes from the north—a cloudy and cold region, that is, from the dwelling of sin. Jeremiah 1: “From the north all evil shall be opened upon all the inhabitants of the land.” He is far from us when sin and the power of demons are taken away from us, so that even temptation then comes to us for our progress, as Romans 16…
CONTINUE
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