This week, we shall use the 8 remaining days of the year to study the Book
of Joel and the Book of Malachi in the Old Testament.
Book of Joel
Joel mentions the “Lord your God” seven times in this short book of prophecy which coincides with the meaning of his own name Joel which means “the Lord is God”. As there is nothing within the Canon of Scriptures nor from the Book of Joel itself that could give us a more accurate dating of the book, I tend to agree with David Hubbard that because of the contents of 3:1-8, it was most likely written in the post-exilic period after the completion of the second temple, making Joel a contemporary with Haggai and Zechariah in the vicinity of 500 B.C.
The prophecy appears to be prompted by a recent devastating invasion of locusts which the prophet uses to warn of the future destruction by God in the Day of the Lord. The entire book intertwines darkness with light, destruction with restoration, foretelling the eventual judgment of the nations and the full restoration of Israel.
For New Testament believers, the most famous part of the Book of Joel is 2:28-32. This was quoted by Peter in his sermon on the Day of Pentecost, signifying the dawn of salvation through Jesus Christ.
Joel is using a recent catastrophe to warn the people (of Judah):
(1) What kind of a catastrophe has happened to the land? (v. 4; see Note below)
(2) Whom does the prophet appeal to and what does he ask them to do? (vv. 2-3)
(3) Why does the prophet liken the people to drunkards and call them to wake up—to wake up from what? (v. 5)
(4) Why does the prophet liken these locusts to a nation and a mighty army? (v. 6; see Prov. 30:27)
(5) In light of natural disasters of this proportion, what do people in the modern days do? How do they react to such disasters (like a hurricane or earthquake, for example)?
(6) Why would the prophet call on the people (and that includes priests, farmers, and growers) to mourn like a virgin grieving for her betrothed? (vv. 8-12)
(7) If they are not in despair and are not mourning ...
a. ... why aren't they?
b. .. what then are they doing in view of such disasters?
(8) Now, the prophet directs his call to the priests in particular (vv. 13-14)
a. What in essence does the Prophet ask the priests to do?
b. Why?
(9) The Day of the Lord (vv. 15-20) — The statement, “the Day of the Lord is near” is found verbatim in Obadiah 15; Zephaniah 1:7 and Isaiah 13:6, meaning that this is something which Joel’s hearers would know the meaning of.
a. How devastating is the current catastrophe? (vv. 16-20)
b. Why does the prophet use this incident to point to the Day of the Lord and that it is near? (v. 15)
(10) If a catastrophe of such a magnitude were to happen today, could we use it to remind people of the Day of the Lord and that it is near? Why or why not?
(11) What is the main message to you today and how may you apply it to your life?
Note:
“the four names given to the locust….are not the names applied to in natural history to four distinct species, or four different generations of locust…The thought is rather this: one swarm of locusts after another has invaded the land, and completely devoured its fruit.”
(K&D, 120-1)
本週我們會用八天的時間來研讀舊約約珥書和瑪拉基書來結束今年的讀經。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
約珥書
約珥書七次的提到“耶和華你們的神” ，這正符合約珥名字的意思：“耶和華是神” 。不論是約珥書的內容，或是舊約其他的經卷，都沒有提供任何資料讓我們知道這書寫作的時期。我同意學者David Hubbard的見解，按約珥書3:1-8的內容顯示，相信這是「被擄後」，在聖殿重建的時代的作品。換句話說，約珥應是活在哈該和撒迦利亞的時期(即主前500年或稍後)。
這裡的預言似是因那時一場極厲害的蝗蟲災害所觸發，藉此向以色列人發出「耶和華的日子」審判的預言。書中藉著黑暗與光明，毀滅與重建的預言，宣告神對列國的審判和復興以色列的信息。
對新約的信徒而言，書中最熟悉的經文莫過於2：28-32的一段，因為這正是使徒彼得在五旬節聖靈降臨的當天所傳的信息中所引用的，宣告基督耶穌已成就了的救恩。
約珥藉著目前（或剛發生）的自然災害來警告百姓：
(1) 這樣提到的是什麼自然的災殃？(1:4; 參下註)
(2) 先知是向什麼人發出呼籲？他要求他們作什麼？(1:2-3)
(3) 為何先知稱他們為酒醉的人？他們要從什麼清醒過來？(1:5)
(4) 為何先知（在原文）稱這些蝗蟲為「國民」，為「軍隊」？(1:6; 亦參箴30:27)
(5) 若是今天的人目睹（或經歷）這樣厲害的自然災害，他們一般會作出什麼反應？會怎樣處理？
(6) 為何先知呼籲他們（包括祭司、農夫和耕種的）要如處女一樣的哀號？(1:8-12)
(7) 似乎他們並沒有因此而哀號(因此需要先知的提醒) ，那麼：
a. 為何他們不哀號？
b. 他們會怎樣看這些災害？
(8) 先知更針對祭司而說話(1:13-14)：
a. 先知基本上吩咐祭司作什麼？
b. 用意何在？
(9) 「耶和華的日子」(1:15-20) —“耶和華的日子臨近了” 是重複俄巴底亞書15；西番雅書1:7; 和以賽亞書13:6的話；這正是約珥時代百姓所熟悉的：
a. 這蝗禍災情有多嚴重？(1:16-20)
b. 為何先知以此來提醒他們“耶和華的日子臨近了”(1:15)
(10) 如果今天有非常的自然災禍發生，我們藉此來提醒世人：“耶和華的日子臨近了” ，是否恰當？為什麼？
(11) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
註：“這裡論到蝗蟲的四個名詞……並非自然歷史四個種類，或蝗蟲生長的四個階段……其意思是：一批接一批的蝗蟲侵犯當地，全然的吃掉一切種植物。”(K&D, 120-1)
“Alas for that day! For the day of the LORD is near; it will come like destruction from the Almighty.” (Joel 1:15)
While we have no idea when the catastrophe of locusts mentioned by Joel happened historically, based on 3:1-8 (which mentions the sins of Tyre and Sidon in participating in the carrying off the temple’s treasures and the selling of the people of Judah and Jerusalem to the Greeks), this points to Joel serving as prophet in the post-exilic period. By that time, the “Day of the Lord” would have been a familiar concept to God’s people as many prophets would have already foretold its nearness:
“The day of the Lord is near for all nations. As you have done, it will be done to you; your deeds will return upon your own head.” (Obad. 15)
“Be silent before the Sovereign Lord, for the day of the Lord is near. The Lord has prepared a sacrifice; He has consecrated those He has invited.” (Zeph. 1:7)
“Wail, for the day of the Lord is near; it will come like destruction from the Almighty.” (Isa. 13:6).
In the book of Joel, the prophet, as inspired by the Holy Spirit, follows the traditions of these prophets in foretelling the Day of the Lord as a horrible time of destruction beginning with God’s people, but consummated with the total destruction of the nations. However, Joel, unlike the other prophets, seizes the opportunity of a great destruction caused by a natural disaster to ask the people to awaken and to repent, using the magnitude of the current disaster to impress upon the people the even greater horror of the destruction they will face during that future judgement of God.
As we know, our Lord Jesus also talks about the Day of the Lord which marks His second coming, foretelling that it will be preceded by signs including: “great earthquakes, famines and pestilences in various places, and fearful events and great signs from heaven” (Lk. 21:11).
Likewise, we should follow Joel’s example in using the natural disasters that are occurring right before our eyes in growing magnitude and frequency to remind the world that indeed, the Day of the Lord is near and to call them to repentance before the sudden arrival of the Day of the Lord itself (Matt. 24:39, 43-44).
「 哀哉!耶和華的日子臨近了。這日來到，好像毀滅從全能者來到。」 (珥1:15)
約珥書所提到的那蝗災在歷史中無法查考到，但基於書中3:1-8的內容提到推羅、西頓和非利士人有份奪取聖殿的寶物和把猶大和耶路撒冷賣給希臘人的罪，我們可以知道約珥書是寫在被擄後的時代，也就是說，「耶和華的日子」是以色列人很熟悉的信息，不少先知也論到這日子快到了：
“耶和華降罰的日子臨近萬國。你怎樣行，他也必照樣向你行；你的報應必歸到你頭上。”( 俄15)
“你要在主耶和華面前靜默無聲，因為耶和華的日子快到。耶和華已經預備祭物，將他的客分別為聖。” (番1:7)
“你們要哀號，因為耶和華的日子臨近了！這日來到，好像毀滅從全能者來到。” (賽13:6)
約珥先知在聖靈感動之下，像這些先知一樣，指出這日子是個毀滅的時刻，要臨到神的子民，最終卻成為列國的審判，全然毀滅他們。不過，約珥與這些先知不同之處是他把握著剛剛發生的蝗蟲之禍所帶來極厲害的毀壞，以此來喚醒百姓，叫他們悔改。若不悔改，恐怕就要面對更可怕「耶和華的日子」的審判，經歷更大的禍患。
我們的主耶穌在世時，也同樣論到這日子，並指出這日子臨到之先：“地要大大震動，多處必有饑荒、瘟疫，又有可怕的異象和大神蹟從天上顯現。”( 路21:11)
故此，我們也當學習先知約珥的榜樣，在目睹今天不斷加劇的天災，如地震、海嘯、瘟疫等，趁機來提醒世人，「耶和華的日子近了」，呼籲他們要醒過來，及早悔改，免得那日子突然臨到時(太24:39, 43-44) ，就惟時已晚！
(1) To whom does the prophet sound the alarm? (v. 1)
(2) How near is the Day of the Lord? (v. 1b)
(3) This “day” of darkness (likely denoting the judgment of God) is likened to the coming of a large and might army: What language does the prophet use that signifies the finality of this destruction? (v. 2b)
(4) More details are given concerning this mighty army of destruction (vv. 3-11)
a. Its destructive power (vv. 3-5)
- How does the prophet depict the utter destruction it will leave behind? (vv. 3, 5b)
- What appearance do they have? (vv. 4-5)
- Compared to the army of locusts (Rev. 9:3ff) and horses (Rev. 9:17ff) that the Apostle John sees in his vision concerning the last days, what are their similarities and differences?
b. Its discipline (vv. 6-9): The description appears to depict more than locusts, but a well-trained army.
- How disciplined is this army? (vv. 7b-8a)
- How powerful are they? (vv. 8b-9)
c. How do other objects in nature cooperate with this judgment? (v. 10)
d. With the combination of this army, nature and God’s command, what conclusion does the prophet draw with his rhetorical question in v. 11b?
(5) Call for repentance (vv. 12-17): How this occasion in foretelling the future Day of the Lord is used:
a. In urging them to repent genuinely (vv. 12-14)
- What does the Lord emphasize concerning their attitude?
- What reason does He give for hope?
- What blessing does He promise should He relent? Why is it a blessing?
b. Commanding the priests (vv. 15-17)
- What are they to do? (v. 15)
- Who should be gathered? (v. 16) Why?
- How should they take the lead in this repentance? (v. 17)
- What should their prayers be? (v. 17b) Why?
- How may we emulate this prayer today?
(6) What is the main message to you today and how you may apply them to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
約珥繼續以這蝗禍來喻耶和華日子的將臨和所帶來可怕的毀滅：
(1) 這角是為誰吹的？(2:1)
(2) 這耶和華的日子有多近？(2:1b; NIV 譯為“close at hand”)
(3) 那「烏黑的日子」(先知書一般以此形容神的審判) 是再以一隊強而又大的軍隊(原文) 來形容：其厲害的程度與剛過的蝗禍有什麼不同？(2:2b)
(4) 這大軍的可怕(2:3-11)
a. 其毀壞性(2:3-5)
i. 先知如何形容他們的毀壞性？(2:3, 5)
ii. 他們有什麼的形狀？(2:4-5)
iii. 試與啟示錄使徒約翰異象中所見，末後要出現的蝗蟲和馬相比(啟示錄9:3ff; 9:17ff) ：相似與不同之處何在？
b. 其紀律性(2:6-9) ：這裡的形容似論到真正的軍隊多於蝗蟲：我們怎樣看出他們的紀律性？(2:7b-9)
c. 自然界怎樣配合他們的行動？(2:10)
d. 在論到這軍隊的紀律、勇猛、自然界的配合等，先知發出什麼的感歎？(2:11b)
(5) 悔改的呼籲(2:12-17) ：
a. 在呼籲他們要真誠悔改時(2:12-14)
i. 神對他們有什麼要求？
ii. 神給他們盼望的緣由是什麼？
iii. 神亦給他們什麼因悔改而得的應許？(2:14) 為何稱之為「福」？
b. 對祭司的吩咐(2:15-17)
i. 祭司當怎樣做？(2:15)
ii. 他們要召集的包括什麼人？(2:16) 為什麼？
iii. 他們該怎樣作真誠悔改的榜樣？(2:17)
iv. 我們可以怎樣仿效這裡的禱告？
(6) 今日你得到的主要提醒是什麼。你會怎樣應用在你的生命中?
“They have the appearance of horses; they gallop along like cavalry. With a noise like that of chariots they leap over the mountaintops, like crackling fire consuming stubble” (Joel 2:4-5)
In chapter one, we read that Joel is using a recent incident — that of the great devastation of the land by swarms of locust — to point to the great judgment on the Day of the Lord. In this chapter, Joel continues to depict the horrible judgment of that day using what they have seen and heard during that recent incident, likening the tool that the Lord uses for His judgment as a mighty army of horses and chariots.
The question we have is: Does this “army” of the Lord refer to another devastation by locusts (except in an even greater magnitude) or to an actual army itself?
Of course, we do not have any definitive answer, except that two very similar visions are seen by the Apostle John concerning the last days which are obviously part of the events of or leading up to the Day of the Lord in Revelation 9.
From the description of the vision John witnesses as the “fifth angel sounded his trumpet” (Rev. 9:1), those locusts were told “not to harm the grass of the earth or any plant or tree” but to “sting” (Rev. 9:4-5). Therefore, it is not describing the same event as in Joel 2.
Concerning the vision of the “sixth angel”, John witnesses “horses and riders” (numbered 200 million) that would kill a third of mankind, but John is at a loss as to what he sees, because “their breasts were fiery…as sulfur”, and “out of their mouths came fire, smoke and sulfur” (Rev. 9:17). This vision in some ways resembles the “army” described by Joel.
It is my own opinion that the visions of locusts and the vision of the horses and riders likely are visions which depict modern-day warfare of jets and other modern weapons. As someone who witnessed a locust swarm in Sudan remarked that the noise of locust wings is like that of a jet engine (TOTC, Joel, 55), it is likely that both Joel and John simply lacked modern-day vocabulary to describe what might be fighter jets.
Whether my assumption is correct or not, or whether John’s vision and Joel’s are the same is not important; what is important is that these visions from God, foretold in the Old Testament and retold in perhaps a different fashion in the New Testament affirm the certainty of the horrific judgment that will descend upon the earth one day on those who would not repent and believe in our Lord Jesus Christ.
「他們的形狀如馬，奔跑如馬兵。在山頂蹦跳的響聲，如車輛的響聲，又如火燄燒碎秸的響聲，好像強盛的民擺陣預備打仗。」 (珥2:4-5)
我們在第一章讀到先知約珥藉著眼前之蝗禍所帶來地盡被毀壞的災情來論到「耶和華日子」更可怕的審判。他在第二章繼續以這些可怕的蝗蟲比喻為在那日子被神用作審判工具的馬和馬車。
不過，不少學者就爭論到，究竟這耶和華的「軍旅」是指另一次的蝗禍，還是指真正的軍旅呢？
當然，我們沒法按約珥的記載來作定論，但使徒約翰在異象中看到末期要發生的種種可怕的現象中，有包括像約珥這裡所記載的蝗蟲災禍(啟9) 。
約翰告訴我們，在“第五位天使吹號” 時，這些蝗蟲是被吩咐“不可傷害地上的草和各樣的青物” ，而單是“像蠍子螫人” 一樣，叫「額上沒有神印記的人」受痛苦而已（啟9:1, 4-5）。故此，是與約珥所論到不同。
至於“第六位天使吹號” 所帶來的災害，約翰就不再以蝗蟲來形容，乃說他們是「馬軍」共二萬萬，並要殺地上三分之一的人。不過，我相信約翰是窮他當時的知識來形容所看見的：“在異象中看見那些馬和騎馬的，騎馬的胸前有甲如火，與紫瑪瑙並硫磺……有火、有煙、有硫磺從馬的口中出來。口中所出來的火與煙並硫磺”(啟9:17, 18) 。這裡所形容的，就與約珥所見的相仿。
依我看來，這蝗蟲般和軍馬的異象，相信是形容現今時代先進的軍事戰爭，包括戰機與各樣可怕的炸彈。就如一位在非洲親自經歷過蝗蟲侵襲的人說，蝗蟲所發出的聲音，猶如戰機引擎所發出的聲音(TOTC, Joel, 55) 。不過，在他們的時代，約珥和約翰是缺乏合適的辭彙來將所見的形容出來。
不過，不論我的猜想是否正確，或約翰與約珥所見的異象是否相同不是最重要的。最重要的是，神在舊約向先知顯示的異象，和再在新約向約翰顯示的異象，一起證明這可怕的「耶和華的日子」必臨的真確性，好叫世人及早悔改，相信耶穌基督，以致得救。
God answers their prayers:
(1) What should they (or their priests) be praying for? (v. 17)
(2) God promises (a) to give them not just enough food to survive, but to be fully satisfied (v. 19a) and (b) to silence the mocking nations (v. 19b).
a. What is God’s motivation? (v. 18)
b. How will God silence the mocking nations? (v. 20)
- Who might they be (given the likely defeat of Babylon by the Persians in the time of Joel)?
- Will the northern horde be a symbol of anti-God nations as depicted in Revelation 18?
c. Enough to be fully satisfied (vv. 21-27)
- Who will benefit from the “great things” the Lord will do for them? (vv. 21-22)
- With these blessings, how should they rejoice? (v. 23a) What does it mean?
- As much as the devastation by the locusts was great, stripping everything bare with their successive swarms, what would genuine repentance produce? (v. 25)
- How will this promise be used by us today?
- Today there are people who mock us by asking, “Where is their God?" (v. 17). What should our attitude be? (v. 27)
(3) Joel’s prophecy already realized in
our days (vv. 28-32):
Peter quotes the entire passage here (from vv. 28-32) in
his sermon on the day of Pentecost (Acts 2:17-21).
a. What happened on that day that caused the people in Jerusalem to be amazed and perplexed (Acts 2:1-12)
b. As Peter quotes from Joel 2:28-32, which part of this prophecy has literally been fulfilled?
c. What part, do you think has yet to be fulfilled?
d. By referring to this prophecy (and others), what was the response of the hearers? (Acts 2:37)
(4) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
神作出回答：
(1) 請重溫上文：祭司要作怎樣的禱告？(2:17)
(2) 神的應允
a. 包括什麼？(2:19)
b. 原因何在？(2:18)
c. 神要怎樣處理羞辱他們的列國？(2:20)
i. 在約珥時代，已被神毀滅、羞辱他們的列國包括那些？(可參上文約珥書的前言)
ii. 這樣，這北方的軍隊是否指啟示錄第18章那些敵神的勢力？
d. 飽足(fully satisfied/NIV)的應許(2:21-27)
i. 耶和華行這樣的大事，受益的包括什麼？(2:21-22)
ii. 既蒙受這樣的恩典，他們該怎樣的快樂？(2:23a) 為神快樂是什麼意思(rejoice in the Lord your God/NIV)？
iii. 雖然蝗蟲帶來的是徹底的毀壞；真誠的悔改則要帶來什麼的福？(2;25)
iv. 你可以怎樣照樣支取這應許的福？
v. 今日同樣會有人譏諷我們說：“他們的神在那裡呢？”(2:17) 。我們該持什麼態度作回應？(2:27)
(3) 已應驗的應許(2:28-32) —使徒彼得在五旬節所傳的信息，引用了這裡整段的預言(徒2:17-21) ：
a. 五旬節當日，發生了什麼事使耶路撒冷的人感到驚訝猜疑？(徒2:1-12)
b. 彼得引用了這裡整段的預言(2:28-32) ：你認為那一部份已應驗了？
c. 那一部份尚待應驗？
d. 彼得引用這預言(和其他預言) 作證，帶來什麼的反應？(徒2:37)
(4) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions…And everyone who calls on the name of the LORD will be saved…” (Joel 2:28, 32)
One of the most famous passages from Joel’s prophecy is 2:28-32 which the Apostle Peter quoted fully on the day of Pentecost as he and the other disciples were filled with the Holy Spirit and began to speak in the tongues of the diaspora Jews who gathered in Jerusalem. Allow me to share with you Howard Marshall’s commentary on this particular fulfillment of Joel’s prophecy:
“Peter regards Joel’s prophecy as applying to the last days, and claims that his hearers are now living in the last days. God’s final act of salvation has begun to take place.
“The first and main theme of the prophecy is that God is going to pour out His Spirit upon all people, i.e. upon all kinds of people and not just upon the prophets, kings and priests, as had been the case in Old Testament times. The evidence will be seen in prophecy and visions. Since tongues could be broadly described as a kind of prophecy, this passage provided the nearest equivalent to tongues in Old Testament phraseology. A second element in the prophecy is the occurrence of cosmic signs of the type associated with apocalyptic pictures of the end of the world; the same language is in fact used in Revelation 6:12...The signs are probably the gift of tongues and the various healing miracles which are shortly to be recorded. But what about the wonders? If we do not accept that the reference is to the cosmic signs which accompanied the crucifixion (Lk. 23:44f.), then Peter is looking forward to the signs which will herald the end of the world; these are still future, and they belong to the ‘end’ of the last days, rather than to their ‘beginning’ which is just taking place. The third element in Joel’s prophecy is the event which these signs portend: the day of the Lord, i.e. the day of judgment. For Joel of course the Lord was Yahweh Himself. For Peter and Luke the question arises whether Lord here does not implicitly mean ‘Jesus’, since in verse 36 Jesus will be declared to be Lord. In any case, the prophecy concludes, fourthly, with a promise that whoever calls on the name of this Lord, i.e. appeals to Him for help, will be saved; for Christians this certainly meant seeking salvation from Jesus (Rom. 1:13f.; 1 Cor. 1:2). Admittedly, if Peter were citing the text in Hebrew, the reference would be clearly Yahweh, and therefore an application to Jesus would be clear only to readers or hearers of the text in Greek.
“It is hard to know in what way Joel envisaged the fulfilment of his oracle. It comes in the context of a plague of locusts upon Israel, which the prophet saw as a warning judgment. When the people responded with repentance, the Lord heard them and reversed their fortunes, promising them plenteous harvests. Then comes this prophecy of what will happen ‘afterward’, as the prophet looks forward to yet future events and envisages the final vindication of Israel and the defeat of her enemies. Thus the prospect appears to be a distant one, associated with the day of the Lord, and therefore no injustice is done to the passage when Peter sees that it is beginning to be fulfilled in the events of Pentecost.”
(TNCT, 73-4)
「以後，我要將我的靈澆灌凡有血氣的。你們的兒女要說預言；你們的老年人要做異夢，少年人要見異象。在那些日子，我要將我的靈澆灌我的僕人和使女。在天上地下，我要顯出奇事，有血，有火，有煙柱。日頭要變為黑暗，月亮要變為血，這都在耶和華大而可畏的日子未到以前。到那時候，凡求告耶和華名的就必得救…」 (珥2:28-32)
新約信徒對約珥書最熟悉的一段該是2:28-32，因為這是使徒彼得在五旬節那日，當聖靈降臨在他們身上，使他們能用分散世界各地而回耶路撒冷守節的人的鄉談作見證時，講道所引用的。讓我與你們分享Howard Marshall就這預言成就的分析：
“彼得認為約珥這預言是關乎末期的，並告訴他的聽眾，他們正活在末期中，而神救恩計劃的最後一幕已經開始了。
這預言的首先的重點是在乎神要把祂的靈澆灌在所有人的身上，就是各類的人—不像舊約時代，只降臨在先知、君王和祭司身上。說預言、見異象是其明證。因為一般看說方言為說預言的一類別，這經文提到的方言(指鄉談) 是最接近舊約方言的用語。這預言的第二方面是天象的預兆，是世界末日的徵象；正是啟示錄6:12所形容的……相信(彼得是藉著) 他們所說的方言和他們所行醫治的神蹟來證明這預言已應驗了。但天象方面又如何？如果彼得不是指到（基督）被釘十字架時奇特的黑暗(路23:44ff) ，他就仍需等待世界末了的時候要出現的現象：這些仍是將來的事，是末期終結時的事情，不是這末期的開始，（不是）他們所處的時候所要發生的。約珥的預言第三方面，這些兆頭指向「耶和華的日子」—就是那審判的日子。對約珥而言，這是指「耶和華」；對彼得和路加而言，是指耶穌，因為(使徒行傳)2:36的「主」是指耶穌。無論如何，這預言的第四方面是以應許“凡求告主名的就必得救” 作結束；意思是凡向祂求助的都得到拯救。對基督徒而言，這意思當然是要從耶穌身上尋找救恩（羅1:13ff；林前1:2）。如果當時彼得是引用希伯來文的經文，這是清楚指到耶和華；但若是引用希臘的經文，就清楚是指耶穌了。
我們不能肯定約珥是怎樣看這默示會怎樣的應驗。這預言是以當時臨到以色列的蝗災為背景，被先知用來作審判的警告。如果百姓願意悔改，神就會聽他們的懇求，改而不施審判，反而賜予豐盛。在這宣告之餘，先知就預言末後要發生的，遙望將來的事情，看到以色列的復興和他們敵人的遭報。故此，這預言該是指較遙遠的日子，是與「耶和華的日子」有關；也因如此，彼得看五旬節所發生的事，是這些預言得應驗的開始是沒有不恰當之處。”
(TNTC, 73-4)
Joel’s oracle concludes with greater detail of the time when the fortunes of Judah and Jerusalem are restored:
3:1-16—The Judgment of the Nations
(1) Where will they be put on trial? (v. 2)
(2) How will they all go to that place? (v. 2)
(3) What are the charges against them? (vv. 2b-3)
a. How heinous are these crimes?
b. In laying out the charges, what personal pronouns are repeated quite a few times? What does that mean?
(4) Which nations are being singled out as representatives of “all nations”? (v. 4)
a. What are the two charges laid against them? (vv. 5-6)
b. What will be their judgment? (vv. 7-8)
(5) The gathering of the nations is elaborated (vv. 9-16)
a. Judging from the words used for the call to war (vv. 9-11)
- How widespread will this call be?
- While the call in fact comes from God, do you think these nations are passive or active participants to this battle? Why?
b. The prophet now calls upon the Lord to bring “down” His warriors to judge the nations (vv. 11-13):
- Who are these warriors?
- What will they do to judge the nations? (v. 13; see Rev. 14:14-20)
- What does this imagery portray and why?
(6) The valley of decision (vv. 14-16)
a. Why is this place also called the “valley of decision”?
b. As the Lord roars from Zion, why would even nature is also affected? (vv.15-16; see also 2:10 and Matt. 24:29; Isa. 13:10; 34:4; Ezek. 32:7; Rev. 6:12 [6th seal]; 8:12 [4th trumpet])
c. While all the people of the nations should be afraid, should God’s people be afraid too? Why or why not? (v. 16)
3:17-21—The Lord Dwells in Zion
(7) “In that day” when the Lord dwells in Zion
a. What will happen to Zion and Jerusalem? (v. 17)
b. What is the implication that no foreigners will invade her anymore?
(8) A picture of abundance is depicted in v. 18:
a. From where will that fountain flow out? (v. 18)
b. What kind of fountain is it? (Jn. 4:14; 7:37-38)
(9) What will happen to the land of Egypt and Edom? Why? (v. 19)
(10) What will happen to the land of Judah and Jerusalem? Why? (vv. 20-21; see Rev. 21:10ff)
(11) As we come to the end of the book of Joel, take a bit of time to reflect on your notes or scan through the book once again, and see what might the key messages be to you and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
約珥的默示以猶大和耶路撒冷的復興作為結束。
3:1-16—審判列國
(1) 列國將在那裡得到審判？(3:2)
(2) 他們為何會聚集在那地？(2:2)
(3) 神指控他們所犯的惡包括什麼？(3:2b-3)
a. 這惡為何令神如此憤怒？
b. 神用「我的」來形容什麼？是什麼意思？
(4) 神特別提到那幾個國(來作“萬民” 的代表) ？(3:4)
a. 神列出他們那兩個罪來(3:5-6) ？
b. 他們要面對什麼的審判(3:7-8) ？
(5) 聚集萬民的結果(3:9-16)
a. 按這裡所用的詞句(3:9-11)
i. 被召的萬民似有多廣闊？
ii. 召他們的固然是神，你認為列國會曉得是神召他們的嗎？為什麼？
b. 先知在此向神呼求：“使祢的大能者降臨”(3:11-13)
i. 先知是指誰而說？
ii. 萬民要得到什麼審判？(3:13; 參啟示錄14:14-20)
iii. 所用的比喻要刻劃出什麼？
(6) 斷定谷(3:14-16)
a. 為何那地又稱為「斷定谷」？
b. 當神從錫安吼叫，自然界怎樣和應？(3:15-16) 為什麼？(亦參2:10; 太24:29；賽 13:10; 34:4；結 32:7；啟 6:12 [第六印]; 8:12 [第四號筒])
c. 萬民當然震悚，神的子民卻會怎樣？(3:16) 為什麼？
3:17-21—神居錫安
(7) 「到那日」，當神居錫安時：
a. 錫安與耶路撒冷會怎樣？(3:17)
b. 「外邦人不再從其中經過」是什麼意思？
(8) 一片昇平(3:18)
a. 這裡論到的泉源是從那裡流出？(3:18)
b. 這是什麼泉源？(約 4:14; 7:37-38)
(9) 猶大和耶路撒冷會怎樣？(3:20-21) 為什麼？（可參啟21:10ff）
(10) 在讀完這書信時，讓我們用一點時間，翻閱全書(或自己所寫下的要點），看看這書信給我們的主要的信息是什麼。你會怎樣應用在你的生命中?
“Then you will know that I, the LORD your God, dwell in Zion, my holy hill. Jerusalem will be holy; never again will foreigners invade her.” (Joel 3:17)
The name of Joel means “the Lord (Yahweh) is God” or “whose God is the Lord (Yahweh)” and this happens to be a repeated emphasis throughout his oracles — a total of 7 times (1:14; 2:13, 14, 23, 26, 27; 3:17). Each time that this term is used, it is either used to call the people to repentance (1:14; 2:13, 14) or to assure the people of God’s blessings in the future (2:23, 26, 27; 3:17). In other words, the basis of their hope rests purely on the covenantal relationship between the Lord and His people, in that, in spite of their continuous rebellion against God, upon their genuine repentance (2:12ff) their faithful God will relent and restore their fortunes (3:1ff).
As we know historically, after this call to repentance and promise of restoration by Joel (followed by one other prophet, who is Malachi), the people of Israel had not shown any genuine repentance, and plunged themselves into what is known as “the four hundred years of silence”, where God had stopped sending them any prophets. One wonders how then God’s promise, especially at the end of Joel, “The Lord dwells in Zion,” could be realized?
Just as Israel entered into one of her darkest hours, and perhaps, the darkest of all hours, “The Word became flesh and dwelt among us” (Jn. 1:14); God honors His promise by sending His Son Jesus Christ into the world — Emmanuel — God is with us! It is through Him that the fountain of living water will flow (Joel 3:18) to all those who would put their trust in Him (Jn. 7:37-38). In that culminating day of the arrival of the New Heaven and the New Earth, just as the Apostle John testifies, “Now, the dwelling of God is with men, and He will live with them, and they will be His people, and God Himself will be with them and be their God” (Rev. 21:3).
「你們就知道我是耶和華─你們的神，且又住在錫安─我的聖山。那時，耶路撒冷必成為聖；外邦人不再從其中經過。」 (珥3:17)
約珥名字的意思是“耶和華是神” ，或是“他的神是耶和華” ；這也正是這預言書的主題—一共七次的提到“耶和華你們的”。每次提到時，不是用來呼喚他們要悔改(1:14; 2:13, 14) ，就是用來應許他們將要得到神的賜福(2:23, 26, 27; 3:17) 。意思是說：他們的盼望完全是基於神與他們有約的關係，以致他們雖然屢次的叛逆神，只要他們真誠的悔改（2:12ff），「他們的神」就會轉向他們，不施審判，反而要復興他們(3:1ff) 。
但我們知道，在這悔改的呼籲和復興的應許後，再加上接續而來最後的一位先知瑪拉基，以色列人並沒有真誠的悔改，以致陷入了那「四百年的緘默期」—神再沒有派先知到他們當中。我們不禁的問：這裡所應許的—耶和華又住在錫安—究竟會否實現？
就在這「四百年的緘默期」的末段，也可以說是以色列落到最黑暗的時候，“道成了肉身，住在我們中間”( 約1:14) 。神按祂所應許的，差祂兒子耶穌基督降世—以馬內利，神與我們同在！就是藉著祂，這泉源(3:18) ，生命的活水要流到每一個相信祂的人(約7:37-38) ，一直湧流到新天新地的日子，直到永遠。當新天新地來臨時，約翰就作見證說：“看哪，神的帳幕在人間。他要與人同住，他們要作他的子民。神要親自與他們同在，作他們的神。” (啟21:3)